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THE MAHABHARATA
of
Krishna-Dwaipayana Vyasa
VOLUME 1
BOOKS 1 to 3
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
The text file scanned at sacred-texts.com, 2003, and proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting of the text file at sacred-texts.com, by J. B. Hare.
The text file was scanned at sacred-texts.com in 2003 and proofread at Distributed Proofing by Juliet Sutherland, Project Manager. Additional proofreading and formatting of the text file at sacred-texts.com were done by J. B. Hare.
FOOTNOTES
CONTENTS
TABLE OF CONTENTS
BOOK ONE
TRANSLATOR’S PREFACE
The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author’s ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author’s imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called ‘Free Translation,’ which means dressing the author in an outlandish garb to please those to whom he is introduced.
The goal of a translator should always be to reflect their author. Given this, their main responsibility is to convey how the author's ideas have been expressed, preserving, if possible, all the unique qualities of the author's imagery and language, even at the cost of idiom and taste. In translating from Sanskrit, it's quite easy to present Hindu ideas in a way that caters to English preferences. However, the current translator aims to provide as literal a rendition as possible of Vyasa's great work in the following pages. For the purely English reader, there may be much that comes across as absurd. Those who only know their own language tend to have very specific tastes. Without exposure to models outside their own language, their standards for purity and taste in writing are necessarily limited. However, the translator would fail in their duty if they sacrificed fidelity to the original just to avoid ridicule. They must portray the author as they are, not as they would need to be to satisfy the narrow taste of those unfamiliar with them. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, effectively argues for a strict adherence to the original, even at the expense of idiom and taste, against the notion of “Free Translation,” which involves presenting the author in an unfamiliar style to please those who are being introduced to him.
In the preface to his classical translation of Bhartrihari’s Niti Satakam and Vairagya Satakam, Mr. C.H. Tawney says, “I am sensible that in the present attempt I have retained much local colouring. For instance, the ideas of worshipping the feet of a god of great men, though it frequently occurs in Indian literature, will undoubtedly move the laughter of Englishmen unacquainted with Sanskrit, especially if they happen to belong to that class of readers who revel their attention on the accidental and remain blind to the essential. But a certain measure of fidelity to the original even at the risk of making oneself ridiculous, is better than the studied dishonesty which characterises so many translations of oriental poets.”
In the preface to his classic translation of Bhartrihari’s Niti Satakam and Vairagya Satakam, Mr. C.H. Tawney states, “I realize that in this attempt I have kept a lot of local flavor. For example, the idea of worshipping the feet of gods and great men, although common in Indian literature, will likely amuse English readers who aren’t familiar with Sanskrit, especially if they belong to that group of readers who focus on the superficial and overlook the significant. However, a certain degree of loyalty to the original, even at the risk of looking foolish, is better than the deliberate dishonesty that many translations of Eastern poets exhibit.”
We fully subscribe to the above although, it must be observed, the censure conveyed to the class of translators last indicated is rather undeserved, there being nothing like a ‘studied dishonesty’ in their efforts which proceed only from a mistaken view of their duties and as such betray only an error of the head but not of the heart. More than twelve years ago when Babu Pratapa Chandra Roy, with Babu Durga Charan Banerjee, went to my retreat at Seebpore, for engaging me to translate the Mahabharata into English, I was amazed with the grandeur of the scheme. My first question to him was,—whence was the money to come, supposing my competence for the task. Pratapa then unfolded to me the details of his plan, the hopes he could legitimately cherish of assistance from different quarters. He was full of enthusiasm. He showed me Dr. Rost’s letter, which, he said, had suggested to him the undertaking. I had known Babu Durga Charan for many years and I had the highest opinion of his scholarship and practical good sense. When he warmly took Pratapa’s side for convincing me of the practicability of the scheme, I listened to him patiently. The two were for completing all arrangements with me the very day. To this I did not agree. I took a week’s time to consider. I consulted some of my literary friends, foremost among whom was the late lamented Dr. Sambhu C. Mookherjee. The latter, I found, had been waited upon by Pratapa. Dr. Mookherjee spoke to me of Pratapa as a man of indomitable energy and perseverance. The result of my conference with Dr. Mookherjee was that I wrote to Pratapa asking him to see me again. In this second interview estimates were drawn up, and everything was arranged as far as my portion of the work was concerned. My friend left with me a specimen of translation which he had received from Professor Max Muller. This I began to study, carefully comparing it sentence by sentence with the original. About its literal character there could be no doubt, but it had no flow and, therefore, could not be perused with pleasure by the general reader. The translation had been executed thirty years ago by a young German friend of the great Pundit. I had to touch up every sentence. This I did without at all impairing faithfulness to the original. My first ‘copy’ was set up in type and a dozen sheets were struck off. These were submitted to the judgment of a number of eminent writers, European and native. All of them, I was glad to see, approved of the specimen, and then the task of translating the Mahabharata into English seriously began.
We completely agree with the points above, although it should be noted that the criticism directed at the mentioned group of translators is somewhat unfair. They don't exhibit any kind of 'deliberate dishonesty' in their work; their efforts stem from a misunderstanding of their responsibilities, which reflects an error in thinking rather than in intention. Over twelve years ago, when Babu Pratapa Chandra Roy, along with Babu Durga Charan Banerjee, visited me at my retreat in Seebpore to convince me to translate the Mahabharata into English, I was blown away by the ambition of the project. My first question was about how we would fund it, assuming I was capable of handling the task. Pratapa then revealed the details of his plan and his hopes for support from various sources. He was very enthusiastic. He showed me a letter from Dr. Rost that he said inspired him to pursue this project. I had known Babu Durga Charan for many years and respected his scholarship and common sense. When he passionately supported Pratapa to persuade me of the feasibility of the project, I listened to him carefully. They both wanted to finalize everything with me that same day, but I disagreed. I asked for a week to think it over. I consulted some of my literary friends, most notably the late Dr. Sambhu C. Mookherjee. I found out that Pratapa had already met with him. Dr. Mookherjee described Pratapa as a man of unwavering energy and determination. After our discussion, I decided to write to Pratapa, asking him to meet with me again. In that second meeting, we outlined estimates and made arrangements for my part of the work. My friend left me a sample of translation he had received from Professor Max Muller. I began to study it, carefully comparing it sentence by sentence with the original text. While its literal accuracy was undeniable, it lacked flow, making it difficult for the average reader to enjoy. This translation was done thirty years ago by a young German friend of the esteemed Pundit. I had to refine every sentence while ensuring that I remained true to the original. My first draft was formatted and a dozen copies were printed. These were presented to several distinguished writers, both European and local. I was pleased to see that they all approved of the sample, and from that point, the serious work of translating the Mahabharata into English began.
Before, however, the first fasciculus could be issued, the question as to whether the authorship of the translation should be publicly owned, arose. Babu Pratapa Chandra Roy was against anonymity. I was for it. The reasons I adduced were chiefly founded upon the impossibility of one person translating the whole of the gigantic work. Notwithstanding my resolve to discharge to the fullest extent the duty that I took up, I might not live to carry it out. It would take many years before the end could be reached. Other circumstances than death might arise in consequence of which my connection with the work might cease. It could not be desirable to issue successive fasciculus with the names of a succession of translators appearing on the title pages. These and other considerations convinced my friend that, after all, my view was correct. It was, accordingly, resolved to withhold the name of the translator. As a compromise, however, between the two views, it was resolved to issue the first fasciculus with two prefaces, one over the signature of the publisher and the other headed—‘Translator’s Preface.’ This, it was supposed, would effectually guard against misconceptions of every kind. No careful reader would then confound the publisher with the author.
Before the first fasciculus could be published, there was a debate about whether the translation should have a publicly known author. Babu Pratapa Chandra Roy wanted it to be attributed, while I preferred anonymity. My main argument was based on the fact that it was impossible for one person to translate the entire massive work. Even though I was determined to fulfill the role I'd taken on, there was a chance I might not make it to the end; it could take many years to finish. Other issues besides death could come up that might end my involvement with the project. It wouldn’t be a good idea to release successive fasciculi with different translators’ names on the title pages. These and other points convinced my friend that my point of view was valid. So, it was decided to keep the translator’s name anonymous. As a compromise between our viewpoints, we agreed to publish the first fasciculus with two prefaces—one signed by the publisher and the other labeled “Translator’s Preface.” This was thought to effectively prevent any misunderstandings. No careful reader would mistake the publisher for the author.
Although this plan was adopted, yet before a fourth of the task had been accomplished, an influential Indian journal came down upon poor Pratapa Chandra Roy and accused him openly of being a party to a great literary imposture, viz., of posing before the world as the translator of Vyasa’s work when, in fact, he was only the publisher. The charge came upon my friend as a surprise, especially as he had never made a secret of the authorship in his correspondence with Oriental scholars in every part of the world. He promptly wrote to the journal in question, explaining the reasons there were for anonymity, and pointing to the two prefaces with which the first fasciculus had been given to the world. The editor readily admitted his mistake and made a satisfactory apology.
Although this plan was put into action, before a quarter of the work was done, a well-known Indian journal criticized poor Pratapa Chandra Roy, accusing him of being part of a major literary fraud—pretending to be the translator of Vyasa’s work when, in reality, he was just the publisher. This allegation took my friend by surprise, especially since he had never hidden the authorship in his communications with Oriental scholars around the world. He quickly wrote to the journal, explaining the reasons for the anonymity and referencing the two prefaces that had accompanied the first section released to the public. The editor promptly admitted his error and offered a satisfactory apology.
Now that the translation has been completed, there can no longer be any reason for withholding the name of the translator. The entire translation is practically the work of one hand. In portions of the Adi and the Sabha Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms of the Sabha Parva were done by Professor Krishna Kamal Bhattacharya, and about half a fasciculus during my illness, was done by another hand. I should however state that before passing to the printer the copy received from these gentlemen I carefully compared every sentence with the original, making such alterations as were needed for securing a uniformity of style with the rest of the work.
Now that the translation is finished, there’s no reason to keep the translator’s name a secret. The entire translation is mostly the work of one person. In parts of the Adi and the Sabha Parvas, I got help from Babu Charu Charan Mookerjee. About four sections of the Sabha Parva were completed by Professor Krishna Kamal Bhattacharya, and another person worked on about half a fasciculus while I was ill. However, I want to mention that before sending the copy from these individuals to the printer, I carefully checked every sentence against the original, making any changes needed to ensure a consistent style with the rest of the work.
I should here observe that in rendering the Mahabharata into English I have derived very little aid from the three Bengali versions that are supposed to have been executed with care. Every one of these is full of inaccuracies and blunders of every description. The Santi in particular which is by far the most difficult of the eighteen Parvas, has been made a mess of by the Pundits that attacked it. Hundreds of ridiculous blunders can be pointed out in both the Rajadharma and the Mokshadharma sections. Some of these I have pointed out in footnotes.
I should note that in translating the Mahabharata into English, I received very little help from the three Bengali versions that are believed to have been done carefully. Each of these is filled with inaccuracies and mistakes of all kinds. The Santi, in particular, which is by far the most challenging of the eighteen Parvas, has been messed up by the scholars who tackled it. Hundreds of absurd errors can be identified in both the Rajadharma and the Mokshadharma sections. Some of these I have highlighted in footnotes.
I cannot lay claim to infallibility. There are verses in the Mahabharata that are exceedingly difficult to construe. I have derived much aid from the great commentator Nilakantha. I know that Nilakantha’s authority is not incapable of being challenged. But when it is remembered that the interpretations given by Nilakantha came down to him from preceptors of olden days, one should think twice before rejecting Nilakantha as a guide.
I can’t claim to be infallible. There are verses in the Mahabharata that are really hard to interpret. I’ve gotten a lot of help from the great commentator Nilakantha. I know that Nilakantha’s authority can be challenged. But considering that Nilakantha’s interpretations have been passed down from ancient teachers, one should think carefully before dismissing him as a guide.
About the readings I have adopted, I should say that as regards the first half of the work, I have generally adhered to the Bengal texts; as regards the latter half, to the printed Bombay edition. Sometimes individual sections, as occurring in the Bengal editions, differ widely, in respect of the order of the verses, from the corresponding ones in the Bombay edition. In such cases I have adhered to the Bengal texts, convinced that the sequence of ideas has been better preserved in the Bengal editions than the Bombay one.
About the readings I've chosen, I want to mention that for the first half of the work, I've mostly stuck to the Bengal texts; for the second half, I've used the printed Bombay edition. Sometimes, specific sections in the Bengal editions differ significantly in the order of the verses compared to the Bombay edition. In those situations, I've decided to stick with the Bengal texts, believing that the flow of ideas is better maintained in the Bengal editions than in the Bombay one.
I should express my particular obligations to Pundit Ram Nath Tarkaratna, the author of ‘Vasudeva Vijayam’ and other poems, Pundit Shyama Charan Kaviratna, the learned editor of Kavyaprakasha with the commentary of Professor Mahesh Chandra Nayaratna, and Babu Aghore Nath Banerjee, the manager of the Bharata Karyalaya. All these scholars were my referees on all points of difficulty. Pundit Ram Nath’s solid scholarship is known to them that have come in contact with him. I never referred to him a difficulty that he could not clear up. Unfortunately, he was not always at hand to consult. Pundit Shyama Charan Kaviratna, during my residence at Seebpore, assisted me in going over the Mokshadharma sections of the Santi Parva. Unostentatious in the extreme, Kaviratna is truly the type of a learned Brahman of ancient India. Babu Aghore Nath Banerjee also has from time to time, rendered me valuable assistance in clearing my difficulties.
I want to express my special thanks to Pundit Ram Nath Tarkaratna, the author of ‘Vasudeva Vijayam’ and other poems, Pundit Shyama Charan Kaviratna, the knowledgeable editor of Kavyaprakasha with Professor Mahesh Chandra Nayaratna's commentary, and Babu Aghore Nath Banerjee, the manager of Bharata Karyalaya. All these scholars were my go-to people for any challenges I faced. Pundit Ram Nath’s solid expertise is well-known to those who have interacted with him. I never brought him a problem he couldn’t help me solve. Unfortunately, he wasn’t always available for consultation. Pundit Shyama Charan Kaviratna, during my time in Seebpore, assisted me in reviewing the Mokshadharma sections of the Santi Parva. Extremely unassuming, Kaviratna truly embodies the ideal of a learned Brahman from ancient India. Babu Aghore Nath Banerjee has also been a great help to me whenever I faced difficulties.
Gigantic as the work is, it would have been exceedingly difficult for me to go on with it if I had not been encouraged by Sir Stuart Bayley, Sir Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the late lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these eminent men know from the beginning that the translation was proceeding from my pen. Notwithstanding the enthusiasm, with which my poor friend, Pratapa Chandra Roy, always endeavoured to fill me. I am sure my energies would have flagged and patience exhausted but for the encouraging words which I always received from these patrons and friends of the enterprise.
As massive as this project is, it would have been really tough for me to keep going if I hadn't been supported by Sir Stuart Bayley, Sir Auckland Colvin, Sir Alfred Croft, and among scholars of the East, by the dearly missed Dr. Reinhold Rost, and Mons. A. Barth from Paris. All these distinguished individuals knew right from the start that the translation was being done by me. Despite the enthusiasm my dear friend, Pratapa Chandra Roy, consistently tried to instill in me, I’m sure my motivation would have dwindled and my patience would have run thin if it weren't for the encouraging words I always received from these patrons and supporters of the project.
Lastly, I should name my literary chief and friend, Dr. Sambhu C. Mookherjee. The kind interest he took in my labours, the repeated exhortations he addressed to me inculcating patience, the care with which he read every fasciculus as it came out, marking all those passages which threw light upon topics of antiquarian interest, and the words of praise he uttered when any expression particularly happy met his eyes, served to stimulate me more than anything else in going on with a task that sometimes seemed to me endless.
Lastly, I should mention my literary mentor and friend, Dr. Sambhu C. Mookherjee. His kind interest in my work, the repeated encouragement he gave me to be patient, the care with which he read every installment as it came out, marking all those passages that shed light on topics of historical interest, and the words of praise he offered when any particularly well-expressed thought caught his attention, motivated me more than anything else to continue with a task that sometimes felt endless.
Kisari Mohan Ganguli
Kisari Mohan Ganguli
Calcutta
Kolkata
THE MAHABHARATA
ADI PARVA
SECTION I
Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Om! After bowing to Narayana and Nara, the highest of all beings, and also to the goddess Saraswati, the word Jaya must be spoken.
Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years’ sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, ‘Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.’
Ugrasrava, the son of Lomaharshana, known as Sauti, skilled in the Puranas, humbly approached the great sages who were relaxed after attending the twelve-year sacrifice organized by Saunaka, called Kulapati, in the Naimisha forest. These ascetics, eager to hear his amazing stories, began to speak to him as he arrived at their secluded retreat. After being treated with respect by these holy men, he greeted all the sages with folded hands and asked about their progress in asceticism. Once the ascetics were seated again, the son of Lomaharshana took the seat that was offered to him. After he was settled and had recovered from his journey, one of the Rishis initiated the conversation by asking, "Where do you come from, O lotus-eyed Sauti, and how have you spent your time? Please tell me, in detail."
Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.
Skilled in conversation, Sauti, when asked, provided a complete and appropriate response in words that matched the way of life of the thoughtful Munis gathered there.
“Sauti said, ‘Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting—without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?”
“Sauti said, ‘After hearing the various sacred and remarkable stories that Krishna-Dwaipayana wrote in his Mahabharata, and which Vaisampayana recited at the Snake-sacrifice of the noble royal sage Janamejaya, also in the presence of the chief prince, Parikshit's son, and after wandering around visiting many holy waters and shrines, I traveled to the revered land of Samantapanchaka, where the battle between the Kuru and Pandu children was once fought, with all the land's leaders on either side. From there, eager to see you, I have come into your presence. O wise sages, you who are like Brahma to me; you who shine in this sacrificial place with the brightness of the sun: you who have completed your silent meditations and have offered to the sacred fire; and yet you remain seated—without concern, what, O twice-born, should I recite? Should I recount the sacred stories from the Puranas that teach religious duties and worldly benefits, or the deeds of great saints and rulers of humanity?’”
“The Rishi replied, ‘The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?’
“The Rishi replied, ‘The Purana, first introduced by the great Rishi Dwaipayana, which was highly esteemed after being heard by both the gods and the Brahmarshis, is the most prominent narrative that exists. It is diverse in style and structure, contains subtle meanings that are logically combined, and is drawn from the Vedas. This sacred work, written in elegant language, encompasses topics from other texts. It is explained by other Shastras and captures the essence of the four Vedas. We want to hear that history, also known as Bharata, the holy work of the remarkable Vyasa, which dispels the fear of evil, just as it was joyfully recited by the Rishi Vaisampayana, under the guidance of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?’”
“Sauti then said, ‘Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.
“Sauti then said, ‘After paying respect to the primordial being Isana, who many offer to and who is revered by the masses; who is the true, incorruptible one, Brahma—perceptible, imperceptible, eternal; who is both non-existent and yet existing-non-existing; who is the universe and also separate from that existing and non-existing universe; who creates the high and low; the ancient, exalted, and limitless one; who is Vishnu, generous and the essence of generosity, deserving of all preference, pure and flawless; who is Hari, the master of the senses, the guide of everything that moves and everything that doesn't; I will share the sacred insights of the remarkable sage Vyasa, whose incredible deeds are worshipped by all here. Some bards have already shared this story, some are currently teaching it, and others will similarly spread it across the earth in the future. It is a significant source of knowledge, recognized throughout the three realms of the world. It is held by the twice-born in both detailed and summary forms. It delights scholars because it’s filled with elegant expressions, both human and divine conversations, and various poetic structures.'”
In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons, the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.
In this world, when there was no brightness or light and everything was surrounded by complete darkness, a mighty egg emerged as the original source of creation, the endless seed of all living beings. This egg is known as Mahadivya and was formed at the start of the Yuga, where it is said that the true light, Brahma—the eternal being, magnificent and incomprehensible—was present everywhere; the invisible and subtle cause, whose essence encompasses both being and non-being. From this egg emerged the lord Pitamaha Brahma, the sole Prajapati, along with Suraguru and Sthanu. Then came the twenty-one Prajapatis: Manu, Vasishtha, and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Following them appeared the being of unimaginable nature known by all the Rishis, along with the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were created the wise and most holy Brahmarshis, along with numerous Rajarshis distinguished by every noble trait. Thus, water, the heavens, the earth, the air, the sky, the cardinal directions, the years, the seasons, the months, the fortnights called Pakshas, along with day and night, were established in their regular order. And so, all things known to humanity were brought into existence.
And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.
And everything in the universe, whether living or non-living, will eventually be thrown into chaos at the end of the world and after the end of the Yuga. When new Yugas begin, everything will be renewed, and just like the different fruits of the earth, they will come in their proper seasons. Thus, this cycle keeps turning endlessly in the world, with no beginning and no end, the wheel that leads to the destruction of all things.
The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,—Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti’s offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold—the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama—also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.
The generation of Devas was thirty-three thousand, thirty-three hundred, and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Among these Vivaswans of old, Mahya was the youngest, and his son was Deva-vrata. Deva-vrata had a son named Su-vrata, who had three sons: Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of whom had many descendants. The notable Dasa-jyoti had ten thousand descendants, Sata-jyoti had ten times that number, and Sahasra-jyoti had ten times the number of Sata-jyoti’s descendants. From these lineages come the families of the Kurus, the Yadus, and Bharata; as well as the families of Yayati and Ikshwaku; along with all the Rajarshis. There were many generations produced, and there was a vast abundance of creatures and their habitats. The threefold mystery—the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama—along with various texts on Dharma, Artha, and Kama; guidelines for human conduct; histories, and discourses containing various srutis; all of which the Rishi Vyasa has documented here in proper order as an example of the book.
The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.
The sage Vyasa made this wealth of knowledge available in both comprehensive and condensed forms. Scholars around the world wish to have both the detailed and the shorter versions. Some people start reading the Bharata with the opening mantra (invocation), others begin with the tale of Astika, some with Uparichara, while some Brahmanas read it all. Scholars showcase their understanding of the texts through their commentary on the work. Some excel at explaining it, while others are good at recalling its content.
The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world’s preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, “O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthoephy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;—all these have been represented. But, after all, no writer of this work is to be found on earth.’
The son of Satyavati, through meditation and penance, analyzed the eternal Veda and later composed this sacred history. Once the wise Brahmarshi Dwaipayana Vyasa, son of Parasara, completed this grand narration, he began to think about how to teach it to his disciples. Brahma, the world's teacher and owner of the six attributes, aware of Dwaipayana's worries, personally came to meet him to fulfill the saint's needs and help the people. When Vyasa, surrounded by all the Munis, saw him, he was taken aback; and, with his palms together, he bowed and had a seat brought out. After circling around Hiranyagarbha, who was seated on that esteemed spot, Vyasa stood nearby, and at Brahma Parameshthi's command, he sat down close to the seat, filled with love and smiling joyfully. Then the illustrious Vyasa addressed Brahma Parameshthi, saying, “O divine Brahma, I have composed a poem that is highly revered. I have revealed the secrets of the Veda and other subjects; I’ve explained the various rituals of the Upanishads and their Angas; compiled the Puranas and history categorized into past, present, and future; defined decay, fear, disease, existence, and non-existence; described various beliefs and lifestyles; established rules for the four castes, and the essence of all the Puranas; provided accounts of ascetic practices and the responsibilities of a student; detailed the dimensions of the sun, moon, planets, constellations, and stars, along with the duration of the four ages; presented the Rik, Sama, and Yajur Vedas, as well as the Adhyatma; the sciences called Nyaya, Orthoephy, and Treatment of diseases; discussed charity and Pasupatadharma; explained birth, both celestial and human, for specific purposes; described pilgrimage sites and other sacred places including rivers, mountains, forests, the ocean, heavenly cities, and kalpas; covered the art of war; different nations and languages; the nature of people's behavior; and the all-pervading spirit— all of this has been expressed. Yet, despite all this, no one on earth can be found to author this work.”
“Brahma said. ‘I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.’
Brahma said, “I admire you for your understanding of divine mysteries, especially in front of the esteemed Munis known for their virtuous lives. I know you have expressed the divine word, from its very first utterance, in the language of truth. You’ve referred to your current work as a poem, so it shall indeed be a poem. There will be no poets whose works can match the descriptions in this poem, just as the other three modes known as Asrama will always fall short in value compared to the domestic Asrama. Think of Ganesa, O Muni, as you write the poem.”
“Sauti said, ‘Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, ‘O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat.”
“Sauti said, ‘After Brahma spoke to Vyasa, he returned to his own place. Then Vyasa thought of Ganesa. And Ganesa, the remover of obstacles, ready to fulfill the wishes of his followers, arrived at the spot where Vyasa was sitting as soon as he was thought of. After being greeted and seated, Vyasa spoke to him, saying, ‘O leader of the Ganas! please be the writer of the Bharata that I have envisioned and am about to recite.’”
“Ganesa, upon hearing this address, thus answered, ‘I will become the writer of thy work, provided my pen do not for a moment cease writing.” And Vyasa said unto that divinity, ‘Wherever there be anything thou dost not comprehend, cease to continue writing.’ Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close; by doing which, he dictated this work according to his engagement.
“Ganesa, after hearing this, replied, ‘I’ll be the one to write your work, as long as my pen doesn’t stop for even a moment.’ Vyasa then said to the deity, ‘Whenever you come across something you don’t understand, stop writing.’ Ganesa agreed by saying Om! and started to write, while Vyasa began as well. To mix things up, he made the composition tightly knit, fulfilling his promise as he dictated the work.”
I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.
I know about eight thousand eight hundred verses, and so does Suka, and maybe Sanjaya too. O Muni, no one has been able to understand those complex verses even now because their meanings are so mysterious. Even the all-knowing Ganesa paused to think about them; meanwhile, Vyasa kept creating a lot more verses.
The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.
The wisdom of this work, like an eye-opening remedy, has enlightened the curious world that was blinded by the darkness of ignorance. Just as the sun breaks through the dark, the Bharata sheds light on topics like religion, pleasure, and ultimate liberation, clearing away people's ignorance. Much like a full moon gently opens the buds of the water lily, this Purana, by revealing the light of the Sruti, has broadened human understanding. The lamp of history, which eradicates the darkness of ignorance, thoroughly lights up the entire realm of nature.
This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets.”
This work is like a tree, where the table of contents is the seed; the sections called Pauloma and Astika are the roots; the part called Sambhava is the trunk; the books named Sabha and Aranya are the roosting spots; the book called Arani represents the knitting knots; the books called Virata and Udyoga are the core; the book named Bhishma is the main branch; the book called Drona is the leaves; the book called Karna is the beautiful flowers; the book named Salya is their sweet fragrance; the books titled Stri and Aishika provide refreshing shade; the book called Santi is the mighty fruit; the book called Aswamedha is the immortal sap; the titled Asramavasika is the place where it grows; and the book called Mausala is a summary of the Vedas and is greatly respected by virtuous Brahmanas. The tree of the Bharata, as endless as the clouds, will serve as a source of livelihood for all esteemed poets.
“Sauti continued, ‘I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.
“Sauti continued, ‘I will now talk about the everlasting, blooming, and fruitful offerings of this tree, which has a pure and delightful taste and cannot be destroyed even by the immortals. In the past, the spirited and virtuous Krishna-Dwaipayana, following the instructions of Bhishma, the wise son of Ganga and his own mother, became the father of three boys who were like the three fires born from the two wives of Vichitra-virya. After bringing forth Dhritarashtra, Pandu, and Vidura, he returned to his hermitage to continue his spiritual practices.’
It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.
It wasn't until after these individuals were born, grew up, and set out on their ultimate journey that the great sage Vyasa published the Bharata in this part of the world. When Janamejaya and thousands of Brahmanas requested it, he taught his disciple Vaisampayana, who was sitting next to him. Vaisampayana, along with the Sadasyas, recited the Bharata during breaks in the sacrifice ceremonies, continually encouraged to continue.
Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.
Vyasa has thoroughly depicted the greatness of the Kuru family, the virtuous values of Gandhari, the wisdom of Vidura, and the steadfastness of Kunti. The noble sage has also described the divinity of Vasudeva, the righteousness of the sons of Pandu, and the corrupt actions of the sons and supporters of Dhritarashtra.
Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.
Vyasa put together the Bharata, excluding the parts that originally had twenty-four thousand verses; this is what the scholars refer to as the Bharata. Later, he created a summary in one hundred and fifty verses, which included the introduction and a table of contents. He first taught this to his son Suka and then shared it with other qualified disciples. After that, he produced another compilation of six hundred thousand verses. Of these, three hundred thousand are known among the Devas, one hundred and fifty thousand among the Pitris, one hundred and forty thousand among the Gandharvas, and one hundred thousand in the human realms. Narada recited them to the Devas, Devala to the Pitris, and Suka shared them with the Gandharvas, Yakshas, and Rakshasas. In this world, they were recited by Vaisampayana, one of Vyasa's disciples, known for his integrity and as the foremost among those knowledgeable in the Vedas. Know that I, Sauti, have also recited one hundred thousand verses.
Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Yudhishthira is like a big tree made up of religion and virtue; Arjuna is the trunk; Bhimasena are the branches; the two sons of Madri are the ripe fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.
Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. ‘These our pupils’, said they, ‘are as your sons, your brothers, and your friends; they are Pandavas.’ Saying this, the Munis disappeared.
Pandu, after conquering many kingdoms with his wisdom and skills, settled in a forest with the sages as a hunter. There, he faced a harsh misfortune for killing a stag while it was mating, which served as a warning for the behavior of the princes from his family for the rest of their lives. Their mothers, to ensure that the laws were upheld, welcomed the gods Dharma, Vayu, Sakra, and the twin divine beings, the Aswins, into their lives as substitutes. When their children grew up, raised by their two mothers in the company of ascetics amidst sacred groves and holy spaces of religious men, they were brought by the sages to meet Dhritarashtra and his sons, resembling students in the way of Brahmacharis, with their hair tied up in knots. “These are our pupils,” they said, “and they are like your sons, your brothers, and your friends; they are the Pandavas.” With that, the sages vanished.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, ‘They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let their welcome be proclaimed!’ As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.
When the Kauravas saw them introduced as the sons of Pandu, the distinguished crowd erupted with joy. Some insisted they weren't the sons of Pandu; others said they were, while a few questioned how they could be his offspring since he had been dead for so long. Still, voices shouted from all sides, ‘They are welcome in every way! By divine Providence, we see the family of Pandu! Let’s announce their welcome!’ As these cheers subsided, the applause of unseen spirits echoed across the heavens, creating a tremendous sound. Deliciously scented flowers showered down, accompanied by the sounds of conch shells and drums. Such were the wonders that accompanied the arrival of the young princes. The joyful clamor of all the citizens, expressing their happiness at the event, was so great that it reached the heavens in awe-filled cheers.
Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.
Having studied all the Vedas and various other scriptures, the Pandavas lived there, respected by everyone and without fear from anyone.
The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.
The leading men were impressed by Yudhishthira's integrity, Arjuna's bravery, Kunti's respectful attention to her elders, and the humility of the twin brothers, Nakula and Sahadeva; and everyone celebrated their heroic qualities.
After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.
After some time, Arjuna won the untouched Krishna at the swayamvara, surrounded by a gathering of kings, by executing an extremely challenging archery feat. From then on, he earned great respect in the world among all archers; in battlefields too, he shone like the sun, making it hard for enemies to confront him. After defeating all the neighboring kings and every major tribe, he did everything necessary for his brother, the Raja, to carry out the grand sacrifice known as Rajasuya.
Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.
Yudhishthira, after following the wise advice of Vasudeva and with the bravery of Bhimasena and Arjuna, defeated Jarasandha (the king of Magadha) and the proud Chaidya, earning the right to conduct the grand Rajasuya sacrifice filled with abundant supplies and offerings, and offering immense rewards. Duryodhana attended this sacrifice; and when he saw the vast wealth of the Pandavas spread out around him—offerings, precious stones, gold, and jewels; wealth in cows, elephants, and horses; unique textiles, clothes, and cloaks; along with valuable shawls, furs, and carpets made from the skin of the Ranku—he was consumed by envy and grew extremely displeased. And when he saw the assembly hall elegantly built by Maya (the Asura architect) resembling a heavenly court, he was filled with rage. After being taken aback by certain architectural tricks within this building, he was mocked by Bhimasena in front of Vasudeva, like someone of lowly status.
And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.’
And it was reported to Dhritarashtra that his son, even while enjoying various pleasures and valuable things, was becoming thin, weak, and pale. Later on, out of love for his son, Dhritarashtra agreed to let them play dice (with the Pandavas). When Vasudeva learned about this, he became extremely angry. Unsatisfied, he did nothing to stop the arguments but ignored the gambling and the many other horrible and unjust things that resulted from it: and despite the objections of Vidura, Bhishma, Drona, and Kripa, the son of Saradwan, he let the Kshatriyas slaughter each other in the terrible war that followed.
“And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:—
“And Dhritarashtra, upon hearing the bad news about the success of the Pandavas and recalling the plans of Duryodhana, Kama, and Shakuni, thought for a moment and spoke to Sanjaya the following words:—
‘Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.
"Listen, Sanjaya, to everything I'm about to say, and you shouldn't treat me with disrespect. You have a deep understanding of the scriptures, you're smart, and you have wisdom. I never wanted war, nor did I take pleasure in the destruction of my family. I didn’t see my own children differently from the children of Pandu. My sons were headstrong and looked down on me because I’m old. Even though I’m blind and in a terrible situation, I endured it all out of fatherly love. I was foolish to follow the reckless Duryodhana, who keeps growing more foolish. After witnessing the wealth of the powerful sons of Pandu, my son was mocked for his clumsiness while going up the hall. Unable to handle it and incapable of defeating the sons of Pandu on the battlefield, though he’s a soldier, he was still unwilling to earn fortune through his own efforts. So, with the help of the king of Gandhara, he planned an unfair dice game."
‘Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony, in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.
‘Listen, Sanjaya, to everything that happened and what I've learned. Once you’ve heard everything I say, and remember it all as it occurred, you’ll recognize me as someone with foresight. When I found out that Arjuna had drawn the bow, hit the challenging target, and claimed the princess Krishna as his prize in front of the gathered princes, then, Sanjaya, I lost all hope for success. When I learned that Subhadra from the Madhu clan had been forcefully taken and then married by Arjuna in Dwaraka, and that her brothers Krishna and Balarama, heroes of the Vrishni clan, entered Indraprastha as friends without holding a grudge, then, Sanjaya, I lost all hope for success. When I heard that Arjuna had stopped a rainstorm sent by Indra, the king of the gods, with his divine arrow and pleased Agni by giving him the Khandava forest, then, Sanjaya, I lost all hope for success. When I learned that the five Pandavas and their mother Kunti escaped from the house made of lac, and that Vidura was helping them execute their plans, then, Sanjaya, I lost all hope for success. When I heard that Arjuna had hit the target in the contest and won Draupadi, and that the brave Panchalas had allied with the Pandavas, then, Sanjaya, I lost all hope for success. When I found out that Bhima had single-handedly killed Jarasandha, the greatest of the Magadha royal line, among the Kshatriyas, then, Sanjaya, I lost all hope for success. When I heard that the Pandavas, the sons of Pandu, had defeated the chiefs of the land in their campaign and completed the grand Rajasuya sacrifice, then, Sanjaya, I lost all hope for success. When I learned that Draupadi, tears choking her voice and heart filled with sorrow, had been dragged into court in a time of impurity with just one piece of clothing, and although she had supporters, she was treated as if she had none, then, Sanjaya, I lost all hope for success. When I heard that the wicked Duhsasana was attempting to strip her of that single garment and ended up pulling a long length of cloth without reaching its end, then, Sanjaya, I lost all hope for success. When I learned that Yudhishthira had lost in a dice game to Saubala and lost his kingdom as a result, yet was still accompanied by his incredibly strong brothers, then, Sanjaya, I lost all hope for success. When I heard that the virtuous Pandavas, grieving with distress, had followed their elder brother into the wilderness and did all they could to ease his suffering, then, Sanjaya, I lost all hope for success.’
‘When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma—I will not fight when thou art fighting—and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma’s lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava’s machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word “Sasti” and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata’s daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.
‘When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live on alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, in combat, had pleased the god of gods, Tryambaka (the three-eyed), while disguised as a hunter, and obtained the great weapon Pasupata, then, O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna, after visiting the celestial regions, had obtained celestial weapons from Indra himself, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had defeated the Kalakeyas and the Paulomas, proud of their boon that made them invulnerable to even the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the enemy slayer, had gone to Indra's realm to destroy the Asuras and returned successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti), accompanied by Vaisravana, had arrived in the land that is inaccessible to man, then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by Karna's counsel, were captured by the Gandharvas during their journey of Ghoshayatra and were released by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) had come in the form of a Yaksha and posed questions to Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that my sons failed to find the Pandavas while they were living in disguise with Draupadi in the kingdom of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal warriors on my side had all been defeated by noble Arjuna, who fought from a single chariot while residing in the realm of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the Madhu lineage, who covered the entire earth with one foot, was wholeheartedly interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya had offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, stripped of wealth, exiled, and separated from his kin, assembled an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada declare that Krishna and Arjuna were Nara and Narayana, and that he had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, wanting to bring about peace for the good of humanity, visited the Kurus and left without achieving his goal, then, O Sanjaya, I had no hope of success. When I heard that Karna and Duryodhana planned to imprison Krishna, who displayed the whole universe within himself, then, O Sanjaya, I had no hope of success. Then I heard that before leaving, Pritha (Kunti), full of sorrow, stood by his chariot and received comfort from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma, the son of Santanu, were the advisors to the Pandavas, and Drona, the son of Bharadwaja, gave them his blessings, then, O Sanjaya, I had no hope of success. When Karna told Bhishma, “I will not fight while you are fighting,” and then left the army, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva, Arjuna, and the bow Gandiva—these three powerful forces—had come together, then, O Sanjaya, I had no hope of success. When I heard that when Arjuna was filled with doubt on his chariot and about to falter, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the destroyer of foes, was killing ten thousand charioteers every day in battle yet did not kill any among the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had indicated how he could be defeated in battle, and that the Pandavas accomplished this with joy, then, O Sanjaya, I had no hope of success. When I heard that Arjuna placed Sikhandin before him in his chariot and wounded Bhishma, who was fearless in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having killed many from the Shomaka lineage, was lying wounded on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that while Bhishma lay on the ground, thirsty for water, Arjuna, responding to his request, pierced the ground and quenched his thirst, then, O Sanjaya, I had no
‘Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.
‘Alas! Gandhari, without her children, grandchildren, parents, brothers, and relatives, deserves our sympathy. The challenge the Pandavas faced was tough: they have reclaimed a kingdom with no equal.’
‘Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted.”
‘Oh no! I’ve heard that the war has left only ten survivors: three from our side and seven from the Pandavas. In that terrible battle, eighteen divisions of Kshatriyas have been killed! Everything around me is complete darkness, and I feel faint: my consciousness is slipping away, O Suta, and my mind is in chaos.’
“Sauti said, ‘Dhritarashtra, bewailing his fate in these words, was overcome with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.
“Sauti said, ‘Dhritarashtra, lamenting his fate with these words, was filled with deep sorrow and temporarily lost his senses; but once he regained his composure, he spoke to Sanjaya the following words.
“After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer.”
“After everything that has happened, O Sanjaya, I want to end my life right away; I see no point in holding on to it any longer.”
“Sauti said, ‘The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.
“Sauti said, ‘The wise son of Gavalgana (Sanjaya) then spoke to the troubled king of Earth while he was talking and lamenting, sighing like a snake and repeatedly expressing, in words of great significance.
“Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.’
“You've heard, O Raja, about the incredibly powerful men known for their great efforts, mentioned by Vyasa and the wise Narada; men from prominent royal families, shining with commendable qualities, skilled in celestial weapons, and symbols of Indra's glory; men who, after conquering the world with justice and performing sacrifices with suitable offerings to the Brahmanas, gained renown in this life and ultimately fell victim to the passage of time. Such were Saivya, the brave Maharatha; Srinjaya, great among conquerors; Suhotra; Rantideva, and Kakshivanta, highly esteemed; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra, the foe destroyer; Amvarisha, strong; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama, the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, very fortunate, and Janamejaya as well; and Yayati, known for his good deeds, who conducted sacrifices with the help of the celestials themselves, and whose sacrificial altars and stakes have marked this earth's inhabited and uninhabited regions. These twenty-four Rajas were once spoken of by the celestial sage Narada to Saivya, who was deeply troubled by the loss of his children. In addition to these, other Rajas who were even more powerful had come before them, mighty charioteers noble in spirit and adorned with every worthy quality. These included Puru, Kuru, Yadu, Sura, and Viswasrawa of great renown; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and the holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha, and Sruti. These, O chief, along with other Rajas, are said to number in the hundreds and thousands, and still more by the millions—princes of great power and wisdom—who, having abandoned immense pleasures, faced death just as your sons did! Their heavenly deeds, valor, generosity, magnanimity, faith, truth, purity, simplicity, and mercy are recorded by learned bards of old. Despite possessing every noble virtue, they have surrendered their lives. Your sons were malicious, driven by passion, greedy, and of terrible disposition. You are learned in the Sastras, O Bharata, and you are intelligent and wise; those guided by the Sastras do not falter under misfortune. You understand, O prince, the leniency and severity of fate; thus, your worry for your children's safety is unnecessary. Moreover, it's not fitting to mourn for what must happen: who can change the decrees of fate with their wisdom? No one can escape the path laid out for them by Providence. Existence and non-existence, pleasure and pain all stem from Time. Time creates all things and Time destroys all creatures. It is Time that burns creatures and it is Time that puts out the fire. All conditions, the good and the bad, in the three worlds, are caused by Time. Time shortens all things and recreates them. Time alone is awake when everything else is asleep; indeed, Time cannot be defeated. Time moves over all things unimpeded. Knowing, as you do, that everything past, present, and future is a product of Time, it is fitting that you do not discard your reason.”
“Sauti said, ‘The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.
“Sauti said, ‘The son of Gavalgana, by providing comfort to the grief-stricken King Dhritarashtra over his sons, helped restore his peace of mind. With these themes in mind, Dwaipayana wrote a sacred Upanishad that has since been shared with the world by learned and revered poets in the Puranas they composed.’
“The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as ‘undisplayed’ and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.
“The study of the Bharata is a sacred act. Anyone who reads even a single verse with faith has all their sins completely washed away. In it, the Devas, Devarshis, and pure Brahmarshis known for their good deeds are mentioned, along with the Yakshas and great Uragas (Nagas). It also describes the eternal Vasudeva, who possesses six divine attributes. He is true and just, pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine actions wise and knowledgeable people recount; from him has come the universe that exists and doesn’t exist, with the principles of creation, growth, birth, death, and rebirth. It also covers what is called Adhyatma (the overseeing spirit of nature), which shares the qualities of the five elements. It describes the purusha, who transcends labels like ‘undisplayed’ and others; as well as what the foremost yatis, who are free from the common fate and endowed with the power of meditation and Tapas, perceive dwelling in their hearts like a reflection in a mirror."
“The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.
“The faithful person, committed to devotion and consistent in practicing virtue, is absolved from sin upon reading this section. The believer who regularly listens to this part of the Bharata, known as the Introduction, from the start, avoids challenges. A person who recites any part of the introduction during the two twilight periods is freed from the sins accumulated during the day or the night. This section, the core of the Bharata, is truth and sweetness. Just as butter is found in yogurt, the Brahmana among humans, the Aranyaka among the Vedas, and nectar among medicines; as the sea is the greatest among bodies of water and the cow among four-legged animals; in the same way, the Bharata is regarded as supreme among histories.”
“He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.
“He who causes even a single step of it to be recited to Brahmins during a Sradha, his offerings of food and drink to the spirits of his ancestors become endless.
“By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.
“By using history and the Puranas, the Veda can be explained; however, the Veda is wary of someone with little knowledge, fearing they might misunderstand it. A learned person who recites this Veda of Vyasa to others gains great benefits. It can certainly erase even the sins of killing an embryo and similar offenses. Whoever reads this sacred chapter about the moon essentially reads the entire Bharata, I believe. The person who listens to this sacred work with respect every day will gain a long life, fame, and will rise to heaven.”
“In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.
“In the past, the four Vedas were set on one side and the Bharata on the other, and the gods gathered to weigh them. Since the Bharata was found to be heavier than the four Vedas with all their mysteries, it has been known as the Mahabharata (the great Bharata) ever since. Because it is considered superior in both its content and significance, it is called Mahabharata due to this substance and significance. Anyone who understands its meaning is freed from all their sins.”
‘Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.’”
‘Tapa is innocent, study is harmless, the rules of the Vedas meant for all communities are harmless, and gaining wealth through hard work is harmless; but when they are misused in practice, that’s when they turn into sources of evil.’”
SECTION II
“The Rishis said, ‘O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.’
“The Rishis said, ‘Hey, son of Suta, we want to hear a complete and detailed story about the place you mentioned called Samanta-panchaya.’”
“Sauti said, ‘Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, ‘O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.’
“Sauti said, ‘Listen, O Brahmanas, to the sacred stories I share. O best of men, you deserve to hear about the place called Samanta-panchaka. During the time between the Treta and Dwapara Yugas, Rama (the son of Jamadagni), who was great among all warriors, driven by impatience over injustices, repeatedly attacked the noble Kshatriya clan. When that fierce warrior, through his own valor, wiped out the entire Kshatriya tribe, he created five lakes of blood at Samanta-panchaka. It's said that, overwhelmed by anger, he offered blood sacrifices to his ancestors while standing in the middle of the blood-red waters of those lakes. It was then that his forefathers, with Richika being the first, arrived there and addressed him saying, ‘O Rama, O blessed Rama, O descendant of Bhrigu, we are pleased with the respect you have shown for your ancestors and with your strength, O mighty one! May blessings be upon you. O illustrious one, ask for any boon you desire.’
“Rama said, ‘If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.’ The Pitris then said, ‘So shall it be. But be thou pacified.’ And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.’
“Rama said, ‘If, O fathers, you are favorable towards me, the favor I ask is that I may be freed from the sins of having killed the Kshatriyas in anger, and that the lakes I have created may become known in the world as holy shrines.’ The Pitris then replied, ‘So it shall be. But you must be at peace.’ And Rama was calmed as a result. The area surrounding those bloodied lakes has since been known as Samanta-panchaka the holy. The wise note that every land should have a name reflecting some circumstance that made it notable. Between the Dwapara and the Kali Yugas, there took place at Samanta-panchaka the battle between the Kauravas and the Pandavas. In that sacred area, free from any obstacles, gathered eighteen Akshauhinis of soldiers eager for combat. And, O Brahmanas, once they arrived there, they were all slain immediately. Thus the name of that area, O Brahmanas, has been clarified, and the region described to you as sacred and wonderful. I have recounted everything related to it as the area is renowned throughout the three worlds.’
“The Rishis said, ‘We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.’
“The Rishis said, ‘We want to know, O son of Suta, what the term Akshauhini means that you have mentioned. Please tell us in detail the number of horses, infantry, chariots, and elephants that make up an Akshauhini, for you are well-informed.’”
“Sauti said, ‘One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.
Sauti said, "One chariot, one elephant, five foot soldiers, and three horses make up one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas make a Gana; three ganas make a Vahini; three vahinis together are referred to as a Pritana; three pritanas form a Chamu; three chamus create one Anikini; and an anikini taken ten times forms, as those who know say, an Akshauhini. Oh, you best of Brahmanas, mathematicians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The number of elephants must be the same. Oh, you pure ones, you should know that the number of foot soldiers is one hundred and nine thousand three hundred and fifty, while the number of horses is sixty-five thousand six hundred and ten. These, oh Brahmanas, as I explained, are the numbers of an Akshauhini, as stated by those familiar with the principles of numbers. Oh, best of Brahmanas, based on this calculation, the eighteen Akshauhinis of the Kaurava and Pandava armies were formed. Time, whose actions are amazing, gathered them in that place, and having made the Kauravas the cause, destroyed them all. Bhishma, skilled in weaponry, fought for ten days. Drona defended the Kaurava Vahinis for five days. Karna, the devastator of enemy armies, fought for two days; and Salya fought for half a day. After that, there was a half-day match with clubs between Duryodhana and Bhima. At the end of that day, Aswatthaman and Kripa attacked Yudhishthira's army at night while they were sleeping, unsuspecting of danger."
‘O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.
‘O Saunaka, this remarkable narrative called Bharata that’s being recited at your sacrifice was once narrated at the sacrifice of Janamejaya by a wise disciple of Vyasa. It’s divided into several sections; the first ones are the Paushya, Pauloma, and Astika parvas, which fully describe the courage and fame of kings. It’s a work that’s rich and intricate in its description, language, and meaning. It includes an account of various customs and rituals. The wise regard it as highly as those who seek final liberation regard the state called Vairagya. Just as the Self is the most important among things to be known and life is the most precious among things that are dear, so this history offers the means to understand Brahma, the foremost of all the scriptures. There isn’t a story in this world that doesn’t depend on this history, just as the body relies on the foot it walks on. Just as individuals from noble lineages are always served by those seeking advancement, the Bharata is cherished by all poets. The words that make up the various branches of worldly knowledge and the Veda consist of only vowels and consonants, just as this remarkable history reveals only the highest wisdom.
‘Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.
‘Listen, you ascetics, to the outlines of the various sections (parvas) of this history called Bharata, filled with great wisdom, with amazing and diverse parts, deep meanings and logical connections, and enriched with the essence of the Vedas.
‘The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of ‘Savitri’ illustrating the great merit of connubial chastity. After this last, the story of ‘Rama’. The parva that comes next is called ‘Kundala-harana’ (the theft of the ear-rings). That which comes next is ‘Aranya’ and then ‘Vairata’. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the ‘Kichakas’, then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of ‘Sanjaya-yana’ (the arrival of Sanjaya). Then comes ‘Prajagara’ (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then ‘Yanasaddhi’, and then the arrival of Krishna. Then the story of ‘Matali’ and then of ‘Galava’. Then the stories of ‘Savitri’, ‘Vamadeva’, and ‘Vainya’. Then the story of ‘Jamadagnya and Shodasarajika’. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the ‘Bhagavat-gita’; and then the death of Bhishma. Then the installation of Drona; then the destruction of the ‘Sansaptakas’. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the ‘Aisika’ of harrowing incidents. Then comes ‘Jalapradana’ oblations of water to the manes of the deceased, and then the wailings of the women. The next must be known as ‘Sraddha’ describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the ‘Grihapravibhaga’. Then comes ‘Santi’, then ‘Rajadharmanusasana’, then ‘Apaddharma’, then ‘Mokshadharma’. Those that follow are called respectively ‘Suka-prasna-abhigamana’, ‘Brahma-prasnanusana’, the origin of ‘Durvasa’, the disputations with Maya. The next is to be known as ‘Anusasanika’. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the ‘Anugita’ in which are words of spiritual philosophy. Those that follow are called ‘Asramvasa’, ‘Puttradarshana’ (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called ‘Mausala’ which abounds with terrible and cruel incidents. Then comes ‘Mahaprasthanika’ and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained ‘Vishnuparva’, Vishnu’s frolics and feats as a child, the destruction of ‘Kansa’, and lastly, the very wonderful ‘Bhavishyaparva’ (in which there are prophecies regarding the future).
The first book is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. After that comes the Sambhava filled with amazing and exciting events. Then comes Jatugrihadaha (burning of the house of lac) and then Hidimbabadha (the killing of Hidimba) books; then comes Baka-badha (slaughter of Baka) and then Chitraratha. Next is called Swayamvara (the selection of a husband by Panchali), where Arjuna, by showcasing his Kshatriya virtues, wins Draupadi as his wife. Following that is Vaivahika (marriage). Then comes Viduragamana (the arrival of Vidura), Rajyalabha (the acquisition of the kingdom), Arjuna-banavasa (the exile of Arjuna), and Subhadra-harana (the abduction of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest), and Maya-darsana (meeting with Maya the Asura architect). Following that are Sabha, Mantra, Jarasandha, and Digvijaya (general campaign). After Digvijaya are Raja-suyaka, Arghyaviharana (the theft of the Arghya), and Sisupala-badha (the killing of Sisupala). Then comes Dyuta (gambling), Anudyuta (after gambling), Aranyaka, and Krimira-badha (destruction of Krimira). Next is Arjuna-vigamana (the travels of Arjuna), Kairati. The last part describes the battle between Arjuna and Mahadeva in the form of a hunter. Following this is Indra-lokavigamana (the journey to Indra's realm); then the deeply moving Nalopakhyana (the story of Nala). After this comes Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle with the Yakshas. Then the fight against the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Next is the meeting between Draupadi and Satyabhama, Ghoshayatra, and Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Following that is Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of ‘Savitri’ highlighting the importance of marital fidelity. After that comes the story of ‘Rama’. The next book is called ‘Kundala-harana’ (the theft of the earrings). Following that is ‘Aranya’ and then ‘Vairata’. Then the entry of the Pandavas and the fulfillment of their promise (to live incognito for a year). After that comes the destruction of the ‘Kichakas’, then the attempt by the Kauravas to steal the cattle of Virata. The next is the marriage of Abhimanyu to the daughter of Virata. You should know that the next part is a remarkable section called Udyoga. The next is known as ‘Sanjaya-yana’ (the arrival of Sanjaya). Then comes ‘Prajagara’ (the sleeplessness of Dhritarashtra due to his anxiety). Following this is Sanatsujata, which contains the mysteries of spiritual philosophy. Then comes ‘Yanasaddhi’, and then Krishna arrives. Then the stories of ‘Matali’ and ‘Galava’. Following are the tales of ‘Savitri’, ‘Vamadeva’, and ‘Vainya’. Then the account of ‘Jamadagnya and Shodasarajika’. Next is Krishna’s arrival at the court, and then Bidulaputrasasana. Following that is the gathering of troops and the story of Sheta. You should know that comes the argument involving the noble Karna. Then the troops from both sides march to the battlefield. The next section describes counting the Rathis and Atirathas. Then comes the arrival of the messenger Uluka, which ignites the anger (of the Pandavas). Next is the story of Amba. Then the exciting story of Bhishma’s appointment as commander-in-chief follows. Then is talked about the creation of the island Jambu; then Bhumi; then the account about the formation of islands. After that comes the ‘Bhagavat-gita’; and then Bhishma’s death. Then the appointment of Drona; followed by the destruction of the ‘Sansaptakas’. After this is the death of Abhimanyu; and then Arjuna’s vow (to kill Jayadratha). Then comes Jayadratha’s death, followed by Ghatotkacha’s death. Following is the tale of Drona's death, which is particularly interesting. The next section is called the release of the weapon known as Narayana. Then, as you know, comes Karna, and then Salya. Then there is the immersion in the lake, and then the duel (between Bhima and Duryodhana) with clubs. Following that is Saraswata, followed by descriptions of holy sites, and then family lineages. Next is Sauptika, detailing the shameful incidents (against the honor of the Kurus). Then comes the ‘Aisika’ recounting tragic events. Next is ‘Jalapradana’, offering water to the spirits of the dead, and then the mourning of the women. The subsequent section is called ‘Sraddha’, describing the funeral rites for the slain Kauravas. After this, the defeat of the Rakshasa Charvaka, who was disguised as a Brahmana (to deceive Yudhishthira). Then follows the coronation of the wise Yudhishthira. The next section is called ‘Grihapravibhaga’. Then comes ‘Santi’, then ‘Rajadharmanusasana’, next ‘Apaddharma’, and ‘Mokshadharma’. The subsequent sections are called respectively ‘Suka-prasna-abhigamana’, ‘Brahma-prasnanusana’, the origin of ‘Durvasa’, and the disputes with Maya. The next section is known as ‘Anusasanika’. Then comes Bhishma’s ascent to heaven. Following that is the horse-sacrifice, which, when read, purges away all sins. The next is the ‘Anugita’, containing words of spiritual wisdom. After that come ‘Asramvasa’, ‘Puttradarshana’ (meeting with the spirits of deceased sons), and the arrival of Narada. The following section is called ‘Mausala’, which is filled with terrible and cruel incidents. Then comes ‘Mahaprasthanika’ and the ascent to heaven. Finally, there is the Purana called Khilvansa. Within this last portion are included ‘Vishnuparva’, Vishnu's childhood adventures, the defeat of ‘Kansa’, and last but not least, the fascinating ‘Bhavishyaparva’ (which contains prophecies about the future).
The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:
The great Vyasa wrote these hundred books, of which the above is just a summary: having divided them into eighteen sections, the son of Suta recited them one after another in the forest of Naimisha as follows:
‘In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna’s exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata—the progenitor of the line that goes by his name—the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa’s blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas—Vidura—in the mlechchha language—the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna’s meeting on the way with Ulupi, the daughter of a Naga (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni’s giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,—and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.
In the Adi Parva, you'll find Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the killing of Hidimba, the defeat of the Asura Vaka, Chitraratha, Draupadi's Swayamvara, her marriage following the defeat of her rivals in battle, Vidura's arrival, restoration, Arjuna's exile, Subhadra's abduction, the giving and receiving of the marriage dower, the burning of the Khandava forest, and the meeting with Maya, the Asura architect. The Paushya Parva discusses the greatness of Utanka, while the Pauloma focuses on the sons of Bhrigu. The Astika details the birth of Garuda and the Nagas (snakes), the churning of the ocean, the birth of the celestial horse Uchchaihsrava, and the Bharata dynasty as narrated in King Janamejaya's Snake-sacrifice. The Sambhava Parva recounts the births of various kings and heroes, and the sage Krishna Dwaipayana; it covers the partially manifested deities, the emergence of powerful Danavas and Yakshas, along with serpents, Gandharvas, birds, and all creatures; and finally, details the life and adventures of King Bharata, the ancestor of the dynasty named after him, born to Shakuntala in the hermitage of the ascetic Kanwa. This parva also describes Bhagirathi’s greatness, the births of the Vasus in Santanu's household, and their ascension to heaven. It narrates Bhishma's birth, who embodied part of the energies of the other Vasus, his renunciation of royalty and choice of a Brahmacharya life, his commitment to his vows, his protection of Chitrangada, and after her death, his guardianship of his younger brother Vichitravirya, leading him to ascend the throne. The births of Dhritarashtra and Pandu resulted from Vyasa’s blessings, along with the birth of the Pandavas; Duryodhana's plots to send the Pandavas to Varanavata; and the dark schemes of Dhritarashtra’s sons concerning the Pandavas. Then there’s the advice given to Yudhishthira by Vidura, a friend of the Pandavas, in the mlechchha language, about digging the hole, burning Purochana, and the sleeping woman of the fowler caste with her five sons in the house of lac; the meeting of the Pandavas in the terrifying forest with Hidimba, where Bhima defeats her brother Hidimba. The birth of Ghatotkacha follows, as well as the Pandavas' encounter with Vyasa, leading to their disguised stay in a Brahmana's house in Ekachakra; the defeat of the Asura Vaka, which astonished the locals; the extraordinary births of Krishna and Dhrishtadyumna; and the Pandavas' journey to Panchala, driven by Vyasa’s instructions and their wish to win Draupadi's hand after hearing about her Swayamvara from a Brahmana. Arjuna’s victory over the Gandharva Angaraparna at the Bhagirathi river, his friendship with the adversary, and the Gandharva telling him stories of Tapati, Vasishtha, and Aurva are also part of this parva. It narrates the Pandavas' journey to Panchala, where Arjuna successfully pierces the mark to win Draupadi among all the kings, and in the subsequent battle, Bhima and Arjuna defeat Salya, Kama, and other kings. Balarama and Krishna recognize the heroes as the Pandavas upon witnessing their unmatched feats, and the brothers arrive at the potter's house where they are staying; Drupada's disappointment upon learning that Draupadi is to marry five husbands follows, along with the remarkable tale of the five Indras. The divine wedding of Draupadi is recounted, along with Vidura being sent by Dhritarashtra's sons as an envoy to the Pandavas; Vidura's arrival and his sighting of Krishna; the Pandavas settling in Khandava-prastha, ruling half the kingdom; and the arrangement by Pandu’s sons, as instructed by Narada, for shared companionship with Krishna. Likewise, the tales of Sunda and Upasunda are related in this parva. Following this, Arjuna departs for the forest to fulfill a vow after seeing Draupadi and Yudhishthira together as he enters the chamber to arm himself for rescuing a Brahmana’s cattle. This parva details Arjuna’s encounter with Ulupi, the daughter of a Naga (serpent), his visits to various sacred sites, the birth of Vabhruvahana, Arjuna freeing five celestial maidens transformed into alligators by a Brahmana’s curse, and the meeting of Madhava and Arjuna at the holy site called Prabhasa. It describes Arjuna carrying off Subhadra, encouraged by her brother Krishna, in a magnificent chariot that moves on land, water, and through the air at the rider's will; the journey to Indraprastha, bringing along the dower; Subhadra conceiving the impressive Abhimanyu; Yajnaseni giving birth to children; then follows Krishna and Arjuna’s pleasure trip to the banks of the Jamuna, acquiring the discus and the famous bow Gandiva; the burning of the Khandava forest; Arjuna rescuing Maya and the escape of the serpent; and the birth of a son by Mandapala, the best of Rishis, in the womb of the bird Sarngi. This parva is divided into two hundred and twenty-seven chapters, containing a total of eight thousand eight hundred and eighty-four slokas.
The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena’s ridicule of Duryodhana in the assembly; Duryodhana’s sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.
The second is the large section called Sabha, or the assembly, packed with content. This section covers the Pandavas building their grand hall; their assessment of their followers; Narada’s description of the guardians of the world, who are well-versed in celestial matters; the arrangements for the Rajasuya sacrifice; the defeat of Jarasandha; Vasudeva rescuing the princes trapped in the mountain pass; the Pandavas' campaign for universal domination; the princes arriving at the Rajasuya sacrifice with tributes; the killing of Sisupala during the sacrifice, linked to the offering of arghya; Bhimasena mocking Duryodhana in the assembly; Duryodhana’s grief and jealousy at the lavish preparations; Duryodhana's resulting anger and the setup for the game of dice; Yudhishthira's defeat at play by the cunning Sakuni; the help from Dhritarashtra to his distressed daughter-in-law Draupadi, who was suffering like a boat tossed by stormy waves. Duryodhana’s attempts to draw Yudhishthira back into the game; and the exile of the defeated Yudhishthira along with his brothers. These elements make up what the great Vyasa referred to as the Sabha Parva. This section is divided into seventy-eight parts, O best of Brahmanas, with two thousand five hundred and seven verses.
Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira’s adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion by Dhritarashtra of Vidura who always spoke for his master’s good; Vidura’s coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana’s plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima’s slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya’s allaying the wrath of Krishna; Draupadi’s lamentations before Madhava; Krishna’s cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna’s bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna’s bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena’s journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima’s meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima’s bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna’s terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira’s answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira’s dream of the deer; then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha’s crown at Bhima’s hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna’s deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.
Then comes the third section called Aranyaka (related to the forest). This section covers the Pandavas' journey to the forest, following the wise Yudhishthira, his worship of the sun god, as instructed by Dhaumya, to gain the power to provide sustenance for the dependent Brahmanas. It describes the creation of food through the sun's grace, the expulsion of Vidura by Dhritarashtra, who always spoke for the good of his master; Vidura’s visit to the Pandavas and his return to Dhritarashtra at his request; the wicked Duryodhana’s schemes to destroy the forest-dwelling Pandavas, driven by Karna; Vyasa's appearance and his discouragement of Duryodhana's plans to enter the forest; the tale of Surabhi; the arrival of Maitreya, who lays out the course of action for Dhritarashtra and curses Duryodhana; Bhima's slaying of Kirmira in battle; the visit of the Panchalas and the princes of the Vrishni clan to Yudhishthira upon hearing about his defeat in the unfair gambling by Sakuni; Dhananjaya calming Krishna’s anger; Draupadi's lamentations before Madhava; Krishna’s encouragement to her; the fall of Sauva is also described here; Krishna’s bringing Subhadra and her son to Dwaraka; and Dhrishtadyumna bringing Draupadi’s son to Panchala; the entrance of the Pandavas into the forest of Dwaita; conversation among Bhima, Yudhishthira, and Draupadi; Vyasa’s visit to the Pandavas, endowing Yudhishthira with the power of Pratismriti; then, after Vyasa's departure, the Pandavas moving to the forest of Kamyaka; Arjuna's wandering in search of weapons; his battle with Mahadeva disguised as a hunter; his meeting with the lokapalas and receiving weapons from them; his journey to Indra's realms for arms and the ensuing anxiety of Dhritarashtra; the weeping and lamenting of Yudhishthira upon meeting the great sage Brihadaswa. Here occurs the holy and deeply moving story of Nala, illustrating Damayanti's patience and Nala's character. Then Yudhishthira learns the mysteries of dice from the same great sage; then the sage Lomasa arrives from the heavens to where the Pandavas are, bringing news of their brother Arjuna in the heavens; then the pilgrimage of the Pandavas to various sacred sites as per Arjuna’s message, gaining great merit and virtue from such pilgrimages; also, the pilgrimage of the great sage Narada to the shrine Putasta; likewise, the pilgrimage of the noble Pandavas. Here is Indra taking away Karna's ear-rings. Here is narrated the grandeur of the Gaya sacrifice; then the story of Agastya, who devoured the Asura Vatapi and married Lopamudra out of a desire for offspring. Then there’s the tale of Rishyasringa, who embraced the Brahmacharya lifestyle from childhood; then the history of Rama, the son of Jamadagni, recounts Kartavirya’s death and the Haihayas; then the meeting of the Pandavas with the Vrishnis at the sacred site called Prabhasa; then the story of Sukanya, in which Chyavana, the son of Bhrigu, made the Ashwins drink Soma juice at the sacrifice of king Saryati, where they had been excluded by the other gods, also showing how Chyavana himself received eternal youth as a boon from the grateful Ashwins. Next, the history of king Mandhata is described, followed by the tale of prince Jantu, and how king Somaka, by sacrificing his only son (Jantu), obtained a hundred others; then the excellent fable of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, featuring a debate during Janaka's sacrifice between the sage and the renowned logician Vandi, son of Varuna; Vandi's defeat by the great Ashtavakra, and the sage's rescue of his father from the depths of the ocean. Then the story of Yavakrita, followed by the great Raivya; the Pandavas’ departure for Gandhamadana and their stay at the asylum called Narayana; then Bhimasena’s journey to Gandhamadana at Draupadi’s request (to find the sweet-scented flower). On his way, Bhima meets Hanuman, the son of Pavana, in a banana grove; Bhima bathes in the tank and destroys the flowers in search of the sweet-scented flower; this leads to his battle with the powerful Rakshasas and the mighty Yakshas, including Hanuman; Bhima defeats the Asura Jata; the Pandavas meet the royal sage Vrishaparva; they depart for the asylum of Arshtishena and dwell there; Draupadi incites Bhima to acts of vengeance. Then the narrative shifts to Bhimasena's ascent of the Kailasa hills, where he fights fiercely against the powerful Yakshas led by Hanuman; the Pandavas meet Vaisravana (Kuvera) and reunite with Arjuna, who has obtained numerous celestial weapons for Yudhishthira; then follows Arjuna’s fierce conflict with the Nivatakavachas dwelling in Hiranyaparva, as well as with the Paulomas and the Kalakeyas; their destruction at Arjuna’s hands; the beginning of Arjuna’s demonstration of celestial weapons before Yudhishthira, interrupted by Narada; the Pandavas' descent from Gandhamadana; Bhima being captured by a massive serpent in the forest; his release from the snake's coils after Yudhishthira answers certain questions; the return of the Pandavas to the Kamyaka woods. Here is Vasudeva's appearance to see the mighty sons of Pandu; the arrival of Markandeya and various tales, including the history of Prithu, the son of Vena, recounted by the great sage; the stories of Saraswati and the sage Tarkhya. Following these, is the tale of Matsya; other ancient stories recounted by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the tale of Angira, the meeting and conversation between Draupadi and Satyabhama; the return of the Pandavas to the Dwaita forest; then the procession to see the calves and Duryodhana's captivity; as Duryodhana was being taken away, his rescue by Arjuna; here is Yudhishthira’s dream of the deer; then the re-entry of the Pandavas into the Kamyaka forest, and here is the long story of Vrihidraunika. Here is the tale of Durvasa; then the abduction of Draupadi by Jayadratha from the asylum; Bhima’s swift pursuit of the kidnapper and his cutting off Jayadratha's crown; here is the extensive narrative of Rama, showcasing how Rama defeated Ravana in battle with his might. Here is also the story of Savitri; then Karna’s loss of his ear-rings by Indra; then the presentation to Karna by the pleased Indra of a Sakti (missile) weapon, which could kill only one person it was aimed at; then the story called Aranya where Dharma (the god of justice) advises his son (Yudhishthira); also recounting how the Pandavas, after receiving a boon, journeyed westward. All of these are included in the third section called Aranyaka, comprising two hundred sixty-nine sections. The total number of verses is eleven thousand, six hundred sixty-four.
“The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata’s kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata’s kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king’s kine; the bestowal by Virata of his daughter Uttara for Arjuna’s acceptance on behalf of his son by Subhadra—Abhimanyu—the destroyer of foes. These are the contents of the extensive fourth Parva—the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.
The lengthy section that follows is called Virata. When the Pandavas arrived in Virata's territory, they spotted a large shami tree in a cemetery on the city's outskirts where they hid their weapons. Here, their entry into the city and their time spent in disguise are described. It covers Bhima's killing of the evil Kichaka, who, overcome by desire, tried to approach Draupadi; Duryodhana’s clever spies being sent out to locate the Pandavas; their inability to find the mighty sons of Pandu; the initial theft of Virata's cattle by the Trigartas and the fierce battle that followed; Virata being captured by the enemy and Bhimasena rescuing him; the release of the cattle by Bhima; the Kurus seizing Virata's cattle again; Arjuna defeating all the Kurus alone in battle; the liberation of the king's cattle; and Virata offering his daughter Uttara to Arjuna for his son by Subhadra—Abhimanyu—the enemy's destroyer. These are the details of the extensive fourth section—the Virata. The great sage Vyasa has written this in sixty-seven sections, totaling two thousand and fifty verses.
“Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, “You should render us assistance in this war.” The high-souled Krishna, upon these words being uttered, replied, “O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?” Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra’s victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra’s victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli’s search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna’s taking Karna in his chariot and his tendering to him of advice, and Karna’s rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.
“Listen now to the fifth book, known as Udyoga. While the Pandavas, eager for victory, were staying at Upaplavya, Duryodhana and Arjuna both went to Vasudeva at the same time and said, “We need your support in this war.” The noble Krishna, upon hearing this, replied, “Oh, great men, should I offer you my advice without fighting or one Akshauhini of troops? Which would you prefer?” Ignoring his own needs, foolish Duryodhana asked for the troops, while Arjuna requested Krishna’s counsel without fighting. Then, it describes how the king of Madra came to aid the Pandavas, but Duryodhana deceived him with gifts and hospitality on the way, persuading him to grant a boon and support him in battle; how Salya, having promised Duryodhana, visited the Pandavas and comforted them by sharing the story of Indra’s victory over Vritra. Next, the Pandavas sent their priest to the Kauravas. Then it recounts how the mighty king Dhritarashtra, upon hearing the priest of the Pandavas and the tale of Indra’s victory, decided to send his own priest and eventually sent Sanjaya as an envoy to the Pandavas out of a desire for peace. It highlights Dhritarashtra's sleeplessness due to anxiety about the Pandavas and their allies, including Vasudeva. It was then that Vidura gave wise counsel to the king. Here, Sanat-sujata shared profound spiritual truths with the troubled king. The next morning, Sanjaya spoke in the king's court about the connection between Vasudeva and Arjuna. In that moment, Krishna, moved by compassion and a wish for peace, went to the Kaurava capital, Hastinapura, to negotiate peace. Then comes Duryodhana’s rejection of Krishna’s peace proposal, which aimed to benefit both sides. It recounts the story of Damvodvava; then the tale of the noble Matuli’s quest for a husband for his daughter; the history of the great sage Galava; and the training of Bidula's son. Then it describes Krishna demonstrating his Yoga powers before the gathered kings after learning about Duryodhana and Karna’s evil plans; then Krishna takes Karna in his chariot for a talk, but Karna arrogantly dismisses his advice. Afterward, Krishna, the enemy-fighter, returns from Hastinapura to Upaplavya and tells the Pandavas everything that occurred. It was then that the Pandavas, after hearing it all and consulting with each other, made all necessary preparations for war. Next comes the march from Hastinapura, with foot soldiers, horses, charioteers, and elephants. Then follows the account of the troops from both sides. Duryodhana then sends Uluka as an envoy to the Pandavas the day before the battle. After this, there is a description of the different classes of charioteers. Finally, there’s the story of Amba. All these events are detailed in the fifth book called Udyoga of the Bharata, filled with tales related to war and peace. Oh, ascetics, the great Vyasa composed one hundred and eighty-six sections in this book. The total number of verses written by the great sage is six thousand, six hundred and ninety-eight.”
“Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira’s army, and also a fierce fight for ten successive days. In this the high-souled Vasudeva by reasons based on the philosophy of final release drove away Arjuna’s compunction springing from the latter’s regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.
“Then the Bhishma Parva is recited, filled with amazing stories. In this, Sanjaya narrates the creation of the region called Jambu. It describes the significant defeat of Yudhishthira’s army and a fierce battle that lasted for ten straight days. In this, the noble Vasudeva, using insights from the philosophy of liberation, helped Arjuna overcome his guilt about killing his relatives (whom he was about to slay). Here, the generous Krishna, focused on Yudhishthira's well-being and seeing the damage done to the Pandava army, swiftly left his chariot and ran courageously, whip in hand, to ensure Bhishma's death. In this, Krishna also struck Arjuna, the famous wielder of the Gandiva and the best warrior among all combatants, with powerful words. Here, the greatest archer, Arjuna, placed Shikandin in front of him and, shooting his sharpest arrows, brought Bhishma down from his chariot. In this, Bhishma lay stretched out on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. It contains one hundred and seventeen sections. The total number of slokas is five thousand, eight hundred and eighty-four, as stated by Vyasa, who is well-versed in the Vedas.”
“Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.
Then the amazing Parva called Drona is recited, which is full of incidents. First, there’s the appointment of the great teacher of warfare, Drona, to lead the army. Next, we have the vow taken by this great master of arms to capture the wise Yudhishthira in battle to please Duryodhana. Then comes Arjuna's retreat from the field against the Sansaptakas, followed by the defeat of Bhagadatta, who was like a second Indra, in battle, alongside his elephant Supritika, by Arjuna. After that, we see the young hero Abhimanyu killed, alone and unsupported, by several Maharathas including Jayadratha. After Abhimanyu's death, Arjuna destroys seven Akshauhinis of troops and then takes down Jayadratha. Following this, Bhima, with his mighty arms, and Satyaki, the foremost warrior-in-chariot, break through the impenetrable Kaurava ranks, even against the gods, to find Arjuna, as ordered by Yudhishthira, and wipe out the remaining Sansaptakas. In the Drona Parva, there’s the death of Alambusha, Srutayus, Jalasandha, Shomadatta, Virata, the great warrior-in-chariot Drupada, Ghatotkacha, and others. In this Parva, Aswatthaman, fueled by rage at his father's death in battle, unleashed the dreadful Narayana weapon. Then there’s the glory of Rudra associated with the burning of the three cities. Following that, Vyasa arrives and recites the praise of Krishna and Arjuna. This is the great seventh Parva of the Bharata, where all the heroic leaders and princes mentioned met their end. The total number of sections is one hundred seventy, and the total number of slokas composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after deep meditation, is eight thousand, nine hundred and nine.
“Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna’s) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira’s imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna’s pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana’s breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.
“Then comes the wonderful Parva called Karna. This section tells the story of the wise king of Madra becoming Karna's charioteer. Next is the account of the fall of the Asura Tripura. You'll find harsh words exchanged between Karna and Salya as they prepare for battle, followed by the story of the swan and the crow, used as an insult. Then it recounts the death of Pandya at the hands of the noble Aswatthaman; then the death of Dandasena; then Darda's demise; then Yudhishthira’s dangerous duel with Karna in front of all the warriors; followed by the growing anger between Yudhishthira and Arjuna; and finally, Krishna calming Arjuna down. In this Parva, Bhima fulfills his vow by tearing open Dussasana’s chest in battle and drinking his blood. Then Arjuna defeats the mighty Karna in single combat. Readers of the Bharata call this the eighth Parva. It contains sixty-nine sections and four thousand nine hundred sixty-four slokas.”
“Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana’s thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa—the spreader of the fame of the Kauravas—is three thousand, two hundred and twenty.
“Then the amazing Parva called Salya was recounted. After all the great warriors had been defeated, the king of Madra took charge of the (Kaurava) army. The battles between charioteers have been described here. Next, we see the fall of the great Salya at the hands of Yudhishthira, the Just. This also includes the death of Sakuni in battle at the hands of Sahadeva. With only a small remnant of the troops left alive after the massive slaughter, Duryodhana went to the lake, creating a space for himself in its waters, where he lay for some time. Then we hear about how Bhima received this news from the fowlers; then it recounts how, provoked by the insulting words of the clever Yudhishthira, Duryodhana, who could never stand being insulted, emerged from the waters. Next is the fight with clubs between Duryodhana and Bhima; then Balarama arrives just as this fight begins; then the sacredness of the Saraswati is described; then the fight with clubs continues; and finally, the moment when Bhima breaks Duryodhana’s thighs in battle with a powerful swing of his mace. All of this has been detailed in the remarkable ninth Parva. In it, there are fifty-nine sections and a total of three thousand two hundred and twenty slokas composed by the great Vyasa—the one who spread the fame of the Kauravas.”
“Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, ‘without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.’ Having spoken those words, the three warriors leaving Duryodhana’s side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father’s fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna’s counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, ‘This is for the destruction of all the Pandavas’; then Krishna saying. ‘This shall not be’, neutralised Aswatthaman’s speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman’s destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.
“Now I will tell you about the tragic events in the section called Sauptika. After the Pandavas left, the powerful charioteers, Kritavarman, Kripa, and Drona’s son, arrived on the battlefield in the evening and saw King Duryodhana lying on the ground, his thighs broken and covered in blood. The fierce charioteer, Drona's son, filled with anger, vowed, ‘I will not remove my armor until I kill all the Panchalas, including Drishtadyumna, and the Pandavas along with their allies.’ After saying this, the three warriors left Duryodhana and entered the great forest as the sun set. While resting under a large banyan tree that night, they witnessed an owl killing crows one after another. Seeing this, Aswatthaman, his heart burning with rage from the thought of his father’s fate, decided to kill the sleeping Panchalas. As he approached the camp entrance, he encountered a fearsome Rakshasa, towering up to the heavens, guarding the gate. Observing this Rakshasa blocking his path, Drona's son quickly appeased the three-eyed Rudra through worship. Together with Kritavarman and Kripa, he then killed all the sons of Draupadi and the Panchalas, including Dhrishtadyumna and their relatives, who were all unsuspecting as they slept that night. All died that fateful night except the five Pandavas and the great warrior Satyaki. They survived thanks to Krishna’s advice, and the charioteer of Dhrishtadyumna brought news to the Pandavas about the massacre of the sleeping Panchalas at the hands of Drona's son. Draupadi, heartbroken over the loss of her sons, brothers, and father, sat before her husbands, resolved to fast unto death. Then Bhima, filled with dread at Draupadi’s words, vowed to please her; and he quickly picked up his mace and angrily pursued his teacher's son. Fearing Bhimasena, driven by fate and filled with rage, Drona's son unleashed a divine weapon, claiming, ‘This is for the destruction of all the Pandavas’; but Krishna declared, ‘This shall not happen,’ neutralizing Aswatthaman’s attack. Arjuna then countered that weapon with one of his own. Witnessing Aswatthaman’s malicious intent, Dwaipayana and Krishna cursed him, which he returned in kind. The Pandavas then stripped the mighty charioteer Aswatthaman of the jewel adorning his forehead and rejoiced in their victory, gifting it to the grieving Draupadi. Thus concludes the tenth section, known as Sauptika. The great Vyasa has composed this in eighteen chapters. The number of verses written by the great reciter of sacred truths is eight hundred and seventy. In this section, the great sage has compiled the two sections called Sauptika and Aishika.”
“After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra’s affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,—their unreturning sons, brothers, and fathers,—lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes of the deceased princes having commenced, the story of Kunti’s acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.
“After this has been recited, the deeply emotional Parva called Stri, Dhritarashtra, who could see the future, devastated by the loss of his children and filled with hatred for Bhima, shattered a statue of hard iron that Krishna had cleverly placed before him as a substitute for Bhima. Then Vidura, helping the distressed Dhritarashtra let go of his attachment to worldly possessions by sharing insights about ultimate liberation, comforted that wise king. Following this, we see Dhritarashtra, accompanied by the women of his household, making his way to the battlefield of the Kauravas. Here, the heartbreaking cries of the wives of the fallen heroes are heard. Then there's the fury of Gandhari and Dhritarashtra as they lose consciousness. The Kshatriya women saw their heroes—sons, brothers, and fathers—lying lifeless on the battlefield. Next, Krishna soothes Gandhari, who is grief-stricken over the deaths of her sons and grandsons. Then, under the guidance of the wise monarch Yudhishthira, known for his virtue, the bodies of the deceased kings are cremated with the proper rituals. After the offering of water for the spirits of the deceased princes begins, Kunti's secret acknowledgment of Karna as her son is revealed. All these events are narrated by the great sage Vyasa in the deeply emotional eleventh Parva. Reading it moves even the most hardened heart with sorrow and brings tears to the eyes. There are a total of twenty-seven sections and seven hundred seventy-five verses.”
“Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.
Twelfth in order is the Santi Parva, which enhances understanding and discusses Yudhishthira's despair after killing his fathers, brothers, sons, maternal uncles, and in-laws. This Parva describes how Bhishma, from his bed of arrows, taught various systems of responsibilities that are essential for kings seeking knowledge; it elaborated on duties related to crises, with detailed indications of timing and reasoning. By grasping these teachings, a person achieves complete knowledge. The mysteries of final liberation are also explained. This is the twelfth Parva, favored by the wise. It has three hundred and thirty-nine sections and contains fourteen thousand, seven hundred and thirty-two verses.
“Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.
Next up is the remarkable Anusasana Parva. It details how Yudhishthira, the king of the Kurus, found inner peace after hearing Bhishma, the son of Bhagirathi, explain his duties. This Parva thoroughly discusses rules, as well as Dharma and Artha; it covers the principles of charity and its benefits; the qualifications of recipients; and the ultimate guidelines regarding gifts. This Parva also outlines the rituals of personal duty, the standards of behavior, and the incomparable value of truth. It highlights the immense worth of Brahmanas and cattle, and reveals the intricacies of duties based on time and place. All of this is captured in the exceptional Parva called Anusasana, filled with various incidents. It describes Bhishma's ascension to Heaven. This is the thirteenth Parva that sets out the different responsibilities of people. There are one hundred and forty-six sections, and a total of eight thousand slokas.
“Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.
Then comes the fourteenth Parva, Aswamedhika. This features the amazing story of Samvarta and Marutta. It describes how the Pandavas discovered golden treasures and the birth of Parikshit, who was brought back to life by Krishna after being burned by Aswatthaman’s celestial weapon. It details Arjuna, the son of Pandu, battling various princes who, in anger, captured the sacrificial horse that had been let loose. The text highlights the great danger Arjuna faced during his fight with Vabhruvahana, the son of Chitrangada, who was the appointed daughter of the chief of Manipura. It also tells the tale of the mongoose during the horse sacrifice. This is the most remarkable Parva called Aswamedhika. It contains one hundred and three sections and three thousand, three hundred and twenty slokas written by Vyasa, the wise one.
“Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.
“Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, stepping down from the throne, went into the woods with Gandhari and Vidura. Seeing this, the virtuous Pritha, always dedicated to honoring her elders, left her sons' court and followed the elderly couple. This section describes the extraordinary meeting facilitated by Vyasa, where the king (Dhritarashtra) encounters the spirits of his deceased children, grandchildren, and other princes who have returned from the afterlife. Then, the king, letting go of his sorrows, with his wife, attained the highest reward from their good deeds. In this Parva, Vidura, having adhered to virtue all his life, achieves the most honorable state.”
“The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.
“The knowledgeable son of Gavalgana, Sanjaya, who had complete control over his emotions and was the top minister, reached a blessed state in the Parva. In this, Yudhishthira the just met Narada and learned from him about the extinction of the Vrishni family. This is the amazing Parva called Asramvasika. It contains forty-two sections, and Vyasa, who knew the truth, composed one thousand five hundred and six slokas.”
“After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit—the remnants of the Yadu race—he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa’s advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.
“After this, you know, comes the Maushala of painful events. In this, those brave heroes (of the Vrishni lineage) with the scars from many battles on their bodies, burdened by the curse of a Brahmana, and driven mad from drinking, were fated to kill one another on the shores of the Salt Sea with the Eraka grass which, in their hands, became as deadly as thunder. In this, both Balarama and Kesava (Krishna), after leading to the destruction of their kin, couldn’t escape the grip of all-consuming Time. In this, Arjuna, the greatest among men, went to Dwaravati (Dwaraka) and, upon seeing the city empty of the Vrishnis, was deeply affected and became extremely sorrowful. After the funeral of his maternal uncle Vasudeva, the most important among the Yadus (Vrishnis), he found the heroes of the Yadu race lifeless where they had been drinking. He then arranged for the cremation of the bodies of the noble Krishna, Balarama, and the key figures of the Vrishni lineage. As he was traveling from Dwaraka with the women and children, and the elderly and disabled—the last remnants of the Yadu race—he faced a grave misfortune. He also witnessed the disgrace of his bow Gandiva and the ill fate of his celestial weapons. Seeing all this, Arjuna fell into despair and, following Vyasa’s guidance, went to Yudhishthira to request permission to adopt the Sannyasa lifestyle. This is the sixteenth Parva called Maushala. It includes eight sections and consists of three hundred and twenty slokas penned by Vyasa, who knows the truth.”
“The next is Mahaprasthanika, the seventeenth Parva.
“The next is Mahaprasthanika, the seventeenth Parva.
“In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana. In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.
“In this, the Pandavas, who were the greatest among men, gave up their kingdom and set out with Draupadi on their significant journey known as Mahaprasthana. During this journey, they encountered Agni when they reached the shore of the sea with red waters. When Agni asked, Arjuna honored him properly and returned the exceptional celestial bow called Gandiva. In this process, Yudhishthira continued his journey without looking back at his brothers, who fell one by one, or at Draupadi. This section is called the seventeenth Parva, Mahaprasthanika. It contains three sections and consists of three hundred and twenty slokas composed by Vyasa, who is known for his wisdom.”
“The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira’s steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.
“The Parva that follows this, you should know, is the remarkable one called Svarga of celestial events. When Yudhishthira saw the divine chariot come to take him, he was moved by kindness toward the dog that accompanied him and refused to get on without his companion. Noticing Yudhishthira’s unwavering commitment to virtue, Dharma (the god of justice) revealed his true form to the king, abandoning his canine disguise. As Yudhishthira ascended to heaven, he felt deep sorrow. The celestial messenger tricked him into seeing hell. Then Yudhishthira, the embodiment of justice, heard the heartbreaking cries of his brothers suffering in that realm under Yama's watch. Following this, Dharma and Indra showed Yudhishthira the place assigned for sinners. After leaving his human body by plunging into the celestial Ganges, Yudhishthira reached the realm his actions deserved and began to live in joy, honored by Indra and all the other gods. This is the eighteenth Parva as told by the great Vyasa. The total number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine."
“The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand.”
“The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of verses in the Harivansa is twelve thousand.”
These are the contents of the section called Parva-sangraha. Sauti continued, “Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow’s cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.
These are the contents of the section called Parva-sangraha. Sauti continued, “Eighteen Akshauhinis of troops gathered for battle. The clash that followed was fierce and lasted for eighteen days. Someone who knows the four Vedas along with all their parts and the Upanishads, but doesn’t know this history (Bharata), can't be considered truly wise. Vyasa, with his vast intelligence, referred to the Mahabharata as a work on Artha, Dharma, and Kama. Those who have heard his history can never stand to listen to others, just as those who have heard the sweet call of the male Kokila can’t bear the harsh cawing of a crow. Just as the formation of the three worlds comes from the five elements, the inspirations of all poets come from this remarkable work. O Brahman, just as the four types of living beings (those that give birth to live young, those that lay eggs, those that form from moisture, and those from plants) rely on space for their existence, so the Puranas depend on this history. Just as all the senses rely on the various changes of the mind for their functioning, all actions (ceremonies) and moral qualities depend on this work. There isn’t a story in the world that doesn’t rely on this history, just as the body depends on the food it consumes. All poets admire the Bharata just as servants eager for advancement always look to masters of good lineage. Just as the blessed household life can never be surpassed by the other three ways of living, no poet can surpass this poem.
“Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha.”
“Hey, ascetics, shake off all laziness. Keep your hearts focused on virtue, because virtue is the one true friend of someone who has passed on to the next world. Even the smartest person, by clinging to wealth and spouses, can never truly own them, nor are these possessions permanent. The Bharata, spoken by Dwaipayana, is unique; it embodies virtue itself and is sacred. It wipes away sin and brings about good. Whoever listens to it while being recited doesn’t need a bath in the holy waters of Pushkara. A Brahmana, no matter what sins he commits during the day through his senses, is cleansed of them all by reading the Bharata in the evening. Whatever sins he may commit at night through actions, words, or thoughts are also erased by reading the Bharata at dawn. Someone who gives a hundred cows with golden horns to a Brahmana well-versed in the Vedas and all branches of learning, and someone who listens to the sacred stories of the Bharata every day, earns equal merit. Just as the vast ocean is easily crossed by those with ships, this extensive history of great significance and depth is accessible with the help of this chapter called Parva sangraha.”
Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata.
Thus concludes the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata.
SECTION III
(Paushya Parva)
Sauti said, “Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, ‘Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, ‘I have been belaboured by the brothers of Janamejaya.’ And his mother replied, ‘Thou hast committed some fault for which hast thou been beaten!’ He answered, ‘I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.’ His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, ‘This my son hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?’ They said not a word in reply; whereupon she said, ‘As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.’
Sauti said, “Janamejaya, the son of Parikshit, was attending his long sacrifice on the plains of Kurukshetra with his three brothers, Srutasena, Ugrasena, and Bhimasena. While they were sitting at the sacrifice, a descendant of Sarama (the celestial dog) showed up. The brothers of Janamejaya attacked him, and he ran away to his mother, crying in pain. When his mother saw him crying so much, she asked him, ‘Why are you crying? Who hurt you?’ He replied, ‘The brothers of Janamejaya beat me.’ His mother said, ‘You must have done something wrong to be beaten!’ He answered, ‘I didn’t do anything wrong. I didn’t touch the sacrificial butter with my tongue or even look at it.’ Hearing this and feeling very distressed about her son’s suffering, Sarama went to where Janamejaya and his brothers were conducting the long sacrifice. She angrily addressed Janamejaya, saying, ‘My son has done no wrong: he hasn’t looked at your sacrificial butter or touched it with his tongue. Why was he beaten?’ They didn’t say a word in response, so she continued, ‘Since you have beaten my innocent son, evil will come upon you when you least expect it.’”
“Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
“Janamejaya, addressed by the celestial dog, Sarama, became very anxious and upset. After the sacrifice was finished, he returned to Hastinapura and started to work hard in finding a Purohita who could obtain forgiveness for his sin and counteract the effect of the curse.”
“One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, ‘O possessor of the six attributes, let this thy son be my purohita.’ The Rishi thus addressed, answered Janamejaya, ‘O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.’ Janamejaya thus addressed replied to the Rishi, ‘It shall be even so.’ And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, ‘This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.’ And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
One day, Janamejaya, the son of Parikshit, was hunting when he noticed a hermitage in a particular part of his kingdom, where a famous sage named Srutasrava lived. He had a son named Somasrava, who was deeply engaged in spiritual practices. Wanting to appoint the sage's son as his priest, Janamejaya greeted the sage and said, "O wise one, let this son of yours be my priest." The sage replied, "O Janamejaya, my son, devoted to his ascetic practices, knowledgeable in the Vedas, and possessing the full power of my asceticism, was born from a she-snake that had consumed my vital energy. He can absolve you from all sins except those against Mahadeva. However, he has one particular quirk: he will grant any Brahmana whatever they ask of him. If you can accept that, then go ahead." Janamejaya replied to the sage, "So be it." Accepting him as his priest, he returned to his capital and told his brothers, "This is the person I have chosen as my spiritual guide; you must comply with whatever he says without question." His brothers followed his instructions. After giving these directions to his brothers, the king moved towards Takshyashila and brought that region under his control.
“About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor’s bidding. But at length he saw a way and said, ‘Well, I will do it in this way.’ He then went down into the breach and lay down himself there. And the water was thus confined.
“During this time, there was a sage named Ayoda-Dhaumya. He had three disciples: Upamanyu, Aruni, and Veda. The sage instructed one of these disciples, Aruni from Panchala, to go and block a breach in the watercourse of a certain field. Following his teacher's orders, Aruni went to the site. Once there, he realized he couldn't fix the breach using regular methods. He felt distressed because he couldn’t fulfill his teacher’s request. But eventually, he found a solution and said, ‘Okay, I will do it this way.’ He then climbed into the breach and lay down in it. This way, the water was contained.”
“And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, ‘Sir, he hath been sent by yourself saying, ‘Go, stop up the breach in the water-course of the field,’ Thus reminded, Dhaumya, addressing his pupils, said, ‘Then let us all go to the place where he is.’
“And some time later, the teacher Ayoda-Dhaumya asked his other students where Aruni of Panchala was. They replied, ‘Sir, you sent him to say, ‘Go, fix the gap in the watercourse of the field.’’ Remembering this, Dhaumya said to his students, ‘Then let’s all go to where he is.’”
“And having arrived there, he shouted, ‘Ho Aruni of Panchala! Where art thou? Come hither, my child.’ And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, ‘Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.’
“And when he got there, he called out, ‘Hey Aruni of Panchala! Where are you? Come over here, my child.’ Hearing his teacher's voice, Aruni quickly came out of the waterway and stood in front of him. Addressing his teacher, Aruni said, ‘I’m here in the gap of the waterway. Since I couldn’t think of any other way, I entered it to keep the water from flowing out. It was only when I heard your voice that I left it and let the water escape to stand before you. I salute you, Master; tell me what I need to do.’”
“The preceptor, thus addressed, replied, ‘Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor’s favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.’ And Aruni, thus addressed by his preceptor, went to the country after his heart.
“The teacher, hearing this, said, ‘Since you’ve gotten out of the ditch and opened up the waterway, you will now be called Uddalaka as a sign of my approval. Because you’ve followed my words, you will achieve good fortune. All the Vedas will be within you, along with all the Dharmasastras.’ After being addressed by his teacher, Aruni went to the land he desired.”
“The name of another of Ayoda-Dhaumya’s disciples was Upamanyu. And Dhaumya appointed him saying, ‘Go, my child, Upamanyu, look after the kine.’ And according to his preceptor’s orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor’s house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, ‘Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.’ And he answered, ‘Sir, I support myself by begging’. And his preceptor said, ‘What is obtained in alms should not be used by thee without offering it to me.’ And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor’s abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, ‘Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?’ And Upamanyu said unto his preceptor, ‘Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.’ And his preceptor then replied, ‘This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.’ And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to his preceptor’s house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, ‘Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?’ And Upamanyu, thus questioned, answered, ‘Sir, I now live upon the milk of these cows.’ And his preceptor thereupon told him, ‘It is not lawful for thee to appropriate the milk without having first obtained my consent.’ And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor’s abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, ‘Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, ‘Sir, I now sip the froth that these calves throw out, while sucking their mother’s teats.’ And the preceptor said, ‘These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.’ And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
The name of another of Ayoda-Dhaumya’s disciples was Upamanyu. And Dhaumya told him, “Go, my child, Upamanyu, take care of the cows.” Following his teacher’s orders, he went to tend the cows. After watching them all day, he returned in the evening to his teacher’s house and stood before him, greeting him with respect. His teacher, noticing he was in good shape, asked, “Upamanyu, my child, what are you living on? You are quite plump.” He replied, “Sir, I live by begging.” His teacher said, “What you get from begging should not be used by you without offering it to me.” Upamanyu, having been instructed, left and when he got alms, he offered everything to his teacher. His teacher took it all from him. Upamanyu, treated this way, went back to attend the cattle. After watching them all day, he returned to his teacher’s house in the evening and greeted him respectfully. His teacher, seeing that he still looked healthy, asked him, “Upamanyu, my child, I take everything you receive from begging, leaving nothing for you. How are you managing to support yourself?” Upamanyu replied, “Sir, after giving you all I receive in alms, I go begging a second time to support myself.” His teacher responded, “This is not how you should obey your teacher. By doing this, you’re reducing the support of others who rely on begging. By supporting yourself this way, you have shown yourself to be greedy.” Upamanyu agreed with everything his teacher said and left to tend the cattle. After watching them all day, he returned to his teacher’s house. Again, he stood before his teacher and greeted him with respect. His teacher observed that he was still in good shape and said, “Upamanyu, my child, I take everything you get from alms, you don’t go begging a second time, and yet you are healthy. How do you manage to support yourself?” Upamanyu answered, “Sir, I live on the milk of these cows now.” His teacher then told him, “It’s not right for you to take the milk without first getting my permission.” Upamanyu agreed with this reasoning and went back to care for the cows. When he returned to his teacher’s house, he stood before him and greeted him as usual. His teacher saw that he was still in good condition and asked, “Upamanyu, my child, you no longer eat alms, you’re not begging again, and you’re not even drinking the milk; yet you are still plump. How do you survive now?” Upamanyu replied, “Sir, I sip the froth that the calves spill while nursing from their mother.” The teacher said, “These kind calves, I suppose, out of kindness for you, spill a lot of froth. Are you going to take away their food by doing this? Know that it is not lawful for you to drink the froth.” Upamanyu, acknowledging this, went as before to tend the cows. Restricted by his teacher, he does not eat alms, nor does he have anything else to eat; he does not drink the milk, nor does he taste the froth!
“And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
“And one day, Upamanyu, suffering from hunger in a forest, ate the leaves of the Arka (Asclepias gigantea). The strong, harsh, and salty nature of the leaves affected his eyes, causing him to go blind. While he was crawling around, he fell into a pit. When he didn't return by sunset behind the western mountains, his teacher mentioned to the disciples that Upamanyu still hadn't returned. They informed him that he had gone out with the cattle.”
“The preceptor then said, ‘Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.’ And having said this, he went with his disciples into the forest and began to shout, saying, ‘Ho Upamanyu, where art thou?’ And Upamanyu hearing his preceptor’s voice answered in a loud tone, ‘Here I am at the bottom of a well.’ And his preceptor asked him how he happened to be there. And Upamanyu replied, ‘Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.’ And his preceptor thereupon told him, ‘Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.’ And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
"The teacher then said, ‘Since I've prevented Upamanyu from using anything, he doesn’t come home until it's late. Let’s go look for him.’ After saying this, he went with his students into the forest and began to shout, ‘Hey Upamanyu, where are you?’ Upon hearing his teacher's voice, Upamanyu responded loudly, ‘I’m at the bottom of a well.’ The teacher asked how he ended up there. Upamanyu replied, ‘After eating the leaves of the Arka plant, I became blind and fell into this well.’ The teacher then told him, ‘Praise the twin Aswins, the combined doctors of the gods, and they will restore your sight.’ Following his teacher's guidance, Upamanyu began to praise the twin Aswins with these words from the Rig Veda:"
‘Ye have existed before the creation! Ye first-born beings, ye are displayed in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
You have existed before creation! You first beings, you are present in this amazing universe of five elements! I want to reach you through the knowledge gained from listening and meditation, for you are Infinite! You are the very essence of Nature and the intelligent Soul that flows throughout it! You are beautiful birds perched on a tree-like body! You are free from the three common traits of every soul! You are unmatched! You, through your spirit in every created thing, fill the Universe!
“Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
You are golden Eagles! You are the essence into which all things disappear! You are free from error and know no decline! You have beautiful beaks that won't unjustly strike and are victorious in every encounter! You definitely prevail over time! Having created the sun, you weave the amazing fabric of the year with the white thread of the day and the black thread of the night! And with this fabric woven, you have set up two paths of action for the Devas and the Pitris. The bird of Life, captured by Time, symbolizes the strength of the Infinite soul, which you set free to bring her great happiness! Those who are deeply ignorant, as long as they are under the illusions of their senses, mistakenly think you, who are independent of material attributes, have a form! Three hundred and sixty cows, representing three hundred and sixty days, produce one calf between them, which is the year. That calf is the creator and destroyer of all. Seekers of truth taking different paths draw the milk of true knowledge with its help. You Aswins, you are the creators of that calf!
“The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
“The year is like the hub of a wheel with seven hundred and twenty spokes, representing as many days and nights. The circumference of this wheel, made up of twelve months, has no end. This wheel is filled with illusions and never wears down. It impacts all living beings, whether in this world or the next. You, Aswins, are the ones who set this wheel of time in motion!”
“The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
“The wheel of Time, marked by the year, has a center that represents the six seasons. There are twelve spokes attached to this center, symbolized by the twelve signs of the Zodiac. This wheel of Time shows the results of all actions. The deities of Time reside within this wheel. Since I am affected by its troubling influence, oh Aswins, free me from this wheel of Time. Oh Aswins, you are the entire universe of five elements! You are the pleasures enjoyed in this life and the next! Help me become independent of the five elements! Even though you are the Supreme Brahma, you still traverse the Earth in forms that experience the pleasures of the senses.”
“In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
“In the beginning, you created the ten points of the universe! Then you placed the Sun and the Sky above! The sages, following the path of the Sun, perform their rituals, and the gods and humans, according to what has been assigned to them, also perform their rituals, enjoying the rewards of those actions!
“Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
“By mixing these three colors, you've created everything we see! It’s from these objects that the Universe has come to be, where the gods and humans pursue their various activities, along with all living creatures!”
“Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
“Hey Aswins, I love you! I also love the Sky that you created! You are the ones who determine the outcomes of all actions, even the gods aren't exempt from this! You are free from the results of your own actions!"
“Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!”
“You are the parents of everyone! As men and women, you are the ones who consume the food that turns into the life-giving fluid and blood! The newborn baby nurses from its mother. Truly, it is you who take on the form of the baby! You Aswins, grant me my sight to save my life!”
The twin Aswins, thus invoked, appeared and said, ‘We are satisfied. Here is a cake for thee. Take and eat it.’ And Upamanyu thus addressed, replied, ‘Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.’ And the Aswins thereupon told him, ‘Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.’ Thus addressed, Upamanyu again said unto them, ‘O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.’ The Aswins then said, ‘O, we are pleased with this devotion of thine to thy preceptor. Thy master’s teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.’
The twin Aswins, having been called upon, appeared and said, "We are pleased. Here’s a cake for you. Take it and enjoy it." Upamanyu replied, "Your words, Aswins, have never been false. But I can't take it without first offering it to my teacher." The Aswins then told him, "In the past, your teacher summoned us. We gave him a cake like this, and he accepted it without offering it to his master. So you should do what your teacher did." Upamanyu then responded, "Oh, Aswins, I ask for your forgiveness. I can't eat this cake without offering it to my teacher first." The Aswins said, "Oh, we appreciate your devotion to your teacher. Your master’s teeth are made of black iron. Yours will be made of gold. You will be restored to sight and will have good fortune."
“Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor’s presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, ‘Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.’ And this was the trial of Upamanyu.
“After the Aswins spoke to him, he regained his sight, and when he went to his teacher, he greeted him and shared everything that had happened. His teacher was pleased with him and told him, ‘You will achieve prosperity just as the Aswins have said. All the Vedas will shine within you, along with all the Dharma-sastras.’ This was the trial of Upamanyu.”
“Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, ‘Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.’ And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
“Then Veda, the other disciple of Ayoda-Dhaumya, was called. His teacher once said to him, ‘Veda, my child, stay in my house for a while and serve your teacher. It will be beneficial for you.’ Veda agreed and stayed for a long time in his teacher's home, focused on serving him. Like an ox bearing the burdens of its master, he endured heat and cold, hunger and thirst, at all times without complaint. It wasn't long before his teacher was pleased. Because of that satisfaction, Veda gained good fortune and universal knowledge. And this was Veda's test.”
“And Veda, having received permission from his preceptor, and leaving the latter’s residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
“And Veda, after getting permission from his teacher and leaving his house once he finished his studies, started living at home. While living in his own place, he took on three students. He never told them to do any work or to blindly follow his orders; having experienced a lot of hardship while staying in his teacher's home, he preferred not to be harsh with them.”
“After a certain time, Janamejaya and Paushya, both of the order of Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. ‘Utanka’, said he, ‘whatsoever should have to be done in my house, let it be done by thee without neglect.’ And having given these orders to Utanka, he went on his journey.
“After some time, Janamejaya and Paushya, both Kshatriyas, arrived at his place and appointed the Brahman Veda as their spiritual guide (Upadhyaya). One day, as he was about to leave for a sacrifice-related task, he asked one of his disciples, Utanka, to take care of his household. ‘Utanka,’ he said, ‘whatever needs to be done in my house, make sure you handle it without fail.’ After giving these instructions to Utanka, he set off on his journey.”
“So Utanka always mindful of the injunction of his preceptor took up his abode in the latter’s house. And while Utanka was residing there, the females of his preceptor’s house having assembled addressed him and said, ‘O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.’ And Utanka, thus addressed, said unto those women, ‘It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.’
“So Utanka, always mindful of his mentor's instructions, made his home in the mentor's house. While he was staying there, the women of his mentor's household gathered together and said to him, ‘O Utanka, your mistress is in that time when being together might lead to conception. Your mentor is away; so step in for him and take care of what needs to be done.’ Utanka, addressed in this way, replied to the women, ‘It’s not right for me to do this at the request of women. I haven’t been instructed by my mentor to do anything improper.’”
“After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, ‘Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!’
“After some time, his teacher returned from his trip. Once he learned everything that had happened, he was quite pleased and said to Utanka, ‘Utanka, my child, what favor can I give you? You have served me well; that's why our friendship has grown. I’m now giving you permission to leave. Go, and may your wishes come true!’”
“Utanka, thus addressed, replied, saying, “Let me do something that you wish, for it hath been said, ‘He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.—I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, ‘Utanka, my child, wait a while.’ Sometime after, Utanka again addressed his preceptor, saying, ‘Command me to bring that for honorarium, which you desire.’ And his preceptor then said, ‘My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.’ And thus directed by his preceptor Utanka addressed his preceptress, saying, ‘Madam, I have obtained my master’s leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.’ Thus addressed, his preceptress replied, ‘Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?’
Utanka, addressed in this way, replied, “Let me do something that you want, because it's been said, ‘Whoever gives advice against tradition and whoever accepts it against tradition, one of them will face misfortune, and hostility will arise between them.’ So, I, who have received your permission to leave, want to bring you a gift suitable for a teacher.” His master, upon hearing this, responded, “Utanka, my child, wait a moment.” After some time, Utanka again approached his teacher, saying, “Tell me what you want me to bring as a gift.” His teacher then said, “My dear Utanka, you’ve often mentioned your desire to bring something as a way of thanking me for the lessons you’ve received. Go in and ask your mistress what I should have you bring, and get what she instructs.” Following his teacher's guidance, Utanka approached his teacher's wife, saying, “Madam, I have received my master’s permission to return home, and I want to bring something nice for you as a gift for the teaching I received so I won’t leave as a debtor. So please tell me what I should bring.” In response, his teacher's wife said, “Go to King Paushya and ask him for the pair of earrings worn by his Queen, and bring them here. The fourth day from now is a sacred day when I want to appear before the Brahmanas (who may dine at my house) wearing those earrings. So make this happen, Utanka! If you succeed, good fortune will follow you; if not, what good can you expect?”
“Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon stature mounted thereon. And that man addressed Utanka and said, ‘Eat thou of the dung of this bull.’ Utanka, however, was unwilling to comply. The man said again, ‘O Utanka, eat of it without scrutiny. Thy master ate of it before.’ And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
“Utanka gave the order and left. As he was walking down the road, he saw a surprisingly large bull and a man of unusual height riding it. The man spoke to Utanka and said, ‘Eat the dung of this bull.’ Utanka, however, did not want to do it. The man insisted again, ‘Oh Utanka, just eat it without questioning. Your master ate it before.’ Utanka agreed and ate the dung and drank the urine of that bull, then stood up respectfully, washed his hands and mouth, and went to where King Paushya was.”
‘On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, ‘I am come as a petitioner to thee.’ And King Paushya, having returned Utanka’s salutations, said, ‘Sir, what shall I do for thee?’ And Utanka said, ‘I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.’
‘When Utanka arrived at the palace, he saw Paushya sitting on his throne. He approached the king, greeted him with blessings, and said, ‘I’ve come to ask for your help.’ King Paushya, having returned Utanka’s greetings, replied, ‘What can I do for you, sir?’ Utanka then said, ‘I came to request a pair of earrings as a gift for my teacher. It would be appropriate for you to give me the earrings worn by the Queen.’
“King Paushya replied, ‘Go, Utanka, into the female apartments where the Queen is and demand them of her.’ And Utanka went into the women’s apartments. But as he could not discover the Queen, he again addressed the king, saying, ‘It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.’ The king thus addressed, considered for a while and replied, ‘Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.’
“King Paushya replied, ‘Go, Utanka, to the women’s quarters where the Queen is and ask her for them.’ Utanka went into the women’s quarters. But when he could not find the Queen, he went back to the king and said, ‘It’s not right for you to treat me with deceit. Your Queen isn’t in the private quarters since I couldn’t find her.’ The king thought for a moment and replied, ‘Consider carefully, Sir, whether you might be in a state of impurity due to contact with the remnants of a meal. My Queen is a virtuous wife and cannot be approached by anyone who is impure from the leftovers of a meal. She does not show herself to anyone who is defiled either.’”
“Utanka, thus informed, reflected for a while and then said, ‘Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.’ King Paushya then said, ‘Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.’ And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, ‘Welcome, Sir, command me what I have to do.’ And Utanka said unto her, ‘It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.’ And the Queen having been highly pleased with Utanka’s conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, ‘These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.’
Utanka, having received this information, thought for a moment and then said, ‘Yes, that must be the case. In my haste, I performed my cleansing rituals after the meal while standing.’ King Paushya then remarked, ‘That’s a mistake; purification isn’t done properly while standing or when you’re on the move.’ Utanka agreed with this and sat down facing east, washing his face, hands, and feet thoroughly. Then, quietly, he took three sips of clear, cool water that was just enough to reach his stomach and wiped his face twice. After that, he touched his eyes, ears, and other openings with water. Having done all this, he returned to the women’s quarters and this time, he saw the Queen. When the Queen noticed him, she greeted him respectfully and said, ‘Welcome, Sir. What can I do for you?’ Utanka replied, ‘I would like you to give me your earrings. I ask for them as a gift for my teacher.’ The Queen, very pleased with Utanka’s behavior and feeling that he was deserving of charity, removed her earrings and handed them to him. She added, ‘These earrings are sought after by Takshaka, the King of the serpents. So, make sure to carry them with great care.’
“And Utanka being told this, said unto the Queen, ‘Lady, be under no apprehension. Takshaka, Chief of the serpents, is not able to overtake me.’ And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, ‘Paushya, I am gratified.’ Then Paushya said to Utanka, ‘A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, ‘Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.’ And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, ‘Thou givest me food that is unclean, therefore shalt thou lose thy sight.’ And Paushya in answer said, ‘And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.’ And Utanka thereupon rejoined, ‘It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.’
“And Utanka, hearing this, said to the Queen, ‘Don’t worry. Takshaka, the Chief of the serpents, won't catch me.’ After saying this and taking his leave, he returned to Paushya and said, ‘Paushya, I’m pleased.’ Then Paushya said to Utanka, ‘A worthy object for charity is hard to find. You are a deserving guest, so I want to hold a sraddha. Please wait a moment.’ Utanka replied, ‘Sure, I will wait, and I request that the clean food that’s ready be brought in soon.’ The king agreed and properly hosted Utanka. However, when Utanka saw that the food in front of him had hair in it and was cold, he considered it unclean. He said to Paushya, ‘You are giving me unclean food, so you will lose your sight.’ Paushya responded, ‘And because you call clean food unclean, you will be without offspring.’ Utanka then replied, ‘It’s not right for you to curse me after giving me unclean food. Just look for yourself.’”
“And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, ‘Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.’ And Utanka answered, ‘What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.’ And Paushya said unto him, ‘I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana’s heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.’ To this Utanka made answer, “I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.’ And Utanka having said this departed with the ear-rings.
“And Paushya, noticing the food he claimed was unclean, confirmed its uncleanliness. After realizing the food was indeed unclean—cold and mixed with hair, prepared by a woman with unbraided hair—he tried to calm the Rishi Utanka, saying, ‘Sir, the food in front of you is cold and contains hair, having been made without proper care. So I ask for your forgiveness. Please don’t let me become blind.’ Utanka replied, ‘What I say will come true. You may go blind, but you might regain your sight soon. Just hope that your curse doesn’t affect me.’ Paushya responded, ‘I can’t take back my curse. My anger has not yet faded. But you don’t know this, because a Brahmana’s heart is as soft as fresh-churned butter, even if his words are sharp as a razor. It’s different for Kshatriyas. Their words are soft like fresh-churned butter, but their hearts are like sharp tools. Because of this hardness in my heart, I can’t undo my curse. Now go on your way.’ To this, Utanka replied, ‘I pointed out the uncleanliness of the food offered to me, and you calmed me just now. Also, you originally said that since I claimed clean food was unclean, I would be without descendants. But since the food is truly unclean, your curse can’t touch me. I’m sure of this.’ After saying this, Utanka left with the earrings.”
“On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
“On the road, Utanka saw a naked, idle beggar coming toward him, sometimes appearing and sometimes disappearing. Utanka set the earrings on the ground and went to fetch water. Meanwhile, the beggar quickly approached the spot, took the earrings, and ran away. After Utanka finished washing and purifying himself, and after respectfully bowing down to the gods and his spiritual teachers, he chased the thief as fast as he could. After a lot of effort, he caught up with him and grabbed him with force. But just then, the person he caught transformed from a beggar back to his true form, Takshaka, and swiftly entered a large hole in the ground. Once inside, Takshaka made his way to his own home in the serpent's realm.”
“Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
“Now, Utanka, remembering the Queen's words, chased after the Serpent and started to dig open the hole with a stick but couldn’t make much headway. Seeing his struggle, Indra sent his thunderbolt (Vajra) to help. The thunderbolt entered the stick and made the hole bigger. Utanka then began to go into the hole after the thunderbolt. Once inside, he saw the vast realm of the serpents, filled with hundreds of palaces and beautiful mansions with towers and domes and gateways, teeming with amazing places for various games and entertainment. Utanka then praised the serpents with the following verses:
“Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata’s brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"Hey Serpents, subjects of King Airavata, glorious in battle and unleashing weapons in the field like clouds charged with lightning pushed by the wind! Good-looking and diverse in form, adorned with colorful earrings, you children of Airavata, you shine like the Sun in the sky! On the northern banks of the Ganges, there are many serpent homes. There, I constantly worship the great serpents. Who besides Airavata would want to venture out in the scorching rays of the Sun? When Dhritarashtra (Airavata’s brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. To all of you who are close to him and those who remain at a distance, I honor all of you who have Airavata as your elder brother."
“I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
“I love you too, to get the earrings, O Takshaka, who used to live in Kurukshetra and the Khandava forest! Takshaka and Aswasena, you are constant companions living in Kurukshetra by the banks of the Ikshumati! I also admire the renowned Srutasena, Takshaka’s younger brother, who lived in the sacred place called Mahadyumna to seek the leadership of the serpents.
“The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
“The Brahmana Rishi Utanka, after greeting the chief serpents this way, still didn’t get the ear-rings. He then became quite pensive. When he realized that he had not received the ear-rings despite honoring the serpents, he looked around and noticed two women at a loom weaving cloth with a fine shuttle; the loom had black and white threads. He also saw a wheel with twelve spokes, being turned by six boys. Additionally, he spotted a man with a beautiful horse. He then began to chant the following mantras:
“This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!’
“This wheel, with a circumference divided into twenty-four sections representing as many lunar cycles, has three hundred spokes! It is endlessly turned by six boys (the seasons)! These girls, embodying universal nature, are continuously weaving a cloth with black and white threads, thus bringing into existence the diverse worlds and the beings that inhabit them! You, the wielder of thunder, the protector of the universe, the slayer of Vritra and Namuchi, you illustrious one who wears the black cloth and displays truth and falsehood in the universe, you who has for your carrier the horse received from the depths of the ocean, which is another form of Agni (the god of fire), I bow to you, the supreme Lord, the Lord of the three worlds, O Purandara!”
“Then the man with the horse said unto Utanka, ‘I am gratified by this thy adoration. What good shall I do to thee?’ And Utanka replied, ‘Even let the serpents be brought under my control.’ Then the man rejoined, ‘Blow into this horse.’ And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, ‘Pray, Sir, take back the ear-rings.’ And Utanka took them back.
"Then the man with the horse said to Utanka, 'I'm pleased by your devotion. What can I do for you?' Utanka replied, 'Please help me control the serpents.' The man responded, 'Blow into this horse.' Utanka blew into the horse, and flames of fire and smoke burst forth from every opening in its body, threatening to scorch the lands of the Nagas. Takshaka, utterly surprised and terrified by the heat, quickly emerged from his home, bringing his earrings with him, and said to Utanka, 'Please, sir, take back the earrings.' Utanka accepted them back."
“But Utanka having recovered his ear-rings thought, ‘O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, ‘Ride this horse, Utanka, and he will in a moment carry thee to thy master’s abode.’ And Utanka having signified his assent, mounted the horse and presently reached his preceptor’s house.
“But Utanka, having recovered his earrings, thought, ‘Oh, it’s that special day of my teacher. I’m so far away. How can I show my respect for her?’ While Utanka was worried about this, a man spoke to him and said, ‘Ride this horse, Utanka, and it will take you to your teacher’s house in no time.’ Utanka agreed and got on the horse, quickly arriving at his teacher’s home.”
“And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor’s abode and paid his respects to his preceptress and presented her the ear-rings. ‘Utanka’, said she, ‘thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!’
“And his teacher that morning, after bathing, was sitting and doing her hair while thinking about cursing Utanka if he didn’t return on time. But just then, Utanka entered his teacher’s home, greeted her, and presented her with the earrings. ‘Utanka,’ she said, ‘you’ve arrived at the right time and place. Welcome, my child; you are innocent, so I won’t curse you! Good fortune is ahead of you. May your wishes be fulfilled!’”
“Then Utanka waited on his preceptor. And his preceptor said, ‘Thou art welcome! What hath occasioned thy long absence?’ And Utanka replied to his preceptor, ‘Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, ‘Utanka, eat of the dung of this bull, which was also eaten by thy master?’ So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.’
“Then Utanka waited on his teacher. His teacher said, ‘Welcome! What caused your long absence?’ Utanka replied
“And his preceptor thus addressed said unto him, ‘The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.’
“And his teacher said to him, 'The two young women you saw are Dhata and Vidhata; the black and white threads represent night and day; the wheel with twelve spokes, turned by the six boys, symbolizes the year with its six seasons. The man is Parjanya, the rain god, and the horse is Agni, the fire god. The bull you saw on the road is Airavata, the king of elephants; the man riding it is Indra; and the bull's dung that you ate was Amrita. It was certainly this that saved you from dying in the realm of the Nagas; and Indra, who is my friend, looked upon you with mercy and showed you kindness. This is why you return safely, with the earrings on you. So, dear one, I give you permission to leave. You will find good fortune ahead.’”
“And Utanka, having obtained his master’s leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, ‘O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?’”
“And Utanka, having received his master’s permission, fueled by rage and determined to take revenge on Takshaka, made his way to Hastinapura. The distinguished Brahmana quickly arrived in Hastinapura. Utanka then approached King Janamejaya, who had recently returned victorious from Takshashila. Utanka saw the triumphant king surrounded by his ministers. He offered him blessings in the proper manner. When the moment was right, Utanka spoke to the king in clear and melodic tones, saying, ‘O greatest of kings! Why do you spend your time like a child when there are urgent matters that need your attention?’”
“Sauti said, ‘The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, ‘In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.’
"Sauti said, ‘The king Janamejaya, after addressing him and greeting that distinguished Brahmana, responded, ‘In caring for my subjects, I fulfill the responsibilities of my noble lineage. Tell me, what is the task that I need to accomplish that has brought you here?’"
“The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, ‘O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father’s death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on account of my preceptor.”
"The foremost of the Brahmanas, known for his good deeds, addressed the kind-hearted king and said, ‘O King! This task is yours to focus on; so please take care of it. O King of kings! Your father was killed by Takshaka; it’s time for you to avenge his death on that wicked serpent. I believe the moment has arrived for the vengeance destiny has planned. Go and avenge the death of your noble father, who was struck down by that vile serpent, much like a tree hit by lightning. The evil Takshaka, the worst of the serpent race, was drunk with power and committed this unnecessary act by biting your god-like father, the protector of royal saints. His wickedness was such that he even drove back Kasyapa (the prince of physicians) when he was coming to help your father. You must burn this wicked scoundrel in the fierce flames of a snake sacrifice. O King! Give immediate orders for the sacrifice. This is how you can avenge your father’s death. And I will also be greatly favored, as that malicious wretch once obstructed my work while I was on my way because of my teacher.”
“Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father’s journey to the regions of the blessed. And when he heard all about the circumstances of his father’s death from the lips of Utanka, he was overcome with pain and sorrow.
“Sauti continued, The king, having heard these words, was furious with Takshaka. The prince was ignited by Utanka's speech, just like sacrificial fire is lit with clarified butter. Overcome with grief, in front of Utanka, the prince asked his ministers for details about his father’s journey to the afterlife. When he learned all about the circumstances of his father’s death from Utanka’s words, he was overwhelmed with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata.”
And so ends the section called Paushya of the Adi Parva of the blessed Mahabharata.
SECTION IV
(Pauloma Parva)
‘UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years’ sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, ‘I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya’s Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?’ The holy men replied, ‘O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.’
‘UGRASRAVA SAUTI, the son of Lomaharshana, skilled in the Puranas, was present in the Naimisha forest during the twelve-year sacrifice of Saunaka, known as Kulapati. He stood before the gathered Rishis. Having studied the Puranas with great dedication and thus being well-versed in them, he addressed them with his hands joined, saying, ‘I have vividly shared the story of Utanka, which is one of the reasons for King Janamejaya’s Snake Sacrifice. What, respected Sirs, would you like to hear now? What should I recount for you?’ The holy men responded, ‘O son of Lomaharshana, we will ask you about what we are eager to know, and you will tell the stories one by one. Saunaka, our revered master, is currently at the holy fire’s place. He knows the divine tales about the gods and asuras. He is well-versed in the histories of humans, serpents, and Gandharvas. Moreover, O Sauti, in this sacrifice, that learned Brahmana is the main figure. He is capable, committed to his vows, wise, a master of the Sastras and the Aranyaka, a truthful speaker, a peaceful person, a self-disciplined individual, and he observes the penances according to the sacred texts. He is esteemed by all of us. Therefore, we should wait for him. When he takes his honored seat, you will respond to what that best of Dwijas asks you.’
“Sauti said, ‘Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects.” After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth.”
“Sauti said, ‘Alright. And when the esteemed master is seated, I will share, at his request, sacred stories on various topics.’ After a while, that distinguished Brahmana (Saunaka), having completed all his duties and honored the gods with prayers and the ancestors with water offerings, returned to the place of sacrifice, where Sauti was seated before the gathering of saints with strict vows, who were comfortably settled. And when Saunaka took his seat among the Ritwiks and Sadhyas, who were also in their places, he spoke as follows.”
SECTION V
(Pauloma Parva continued)
“Saunaka said, ‘Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee.”
"Saunaka said, ‘Child, your father used to read all the Puranas, O son of Lomaharshana, as well as the Bharata by Krishna-Dwaipayana. Have you also studied them? Those ancient texts contain fascinating stories and the history of the earliest generations of wise men, all of which we heard recounted by your father. First, I want to hear the history of the Bhrigu lineage. Please share that history; we will listen to you closely.’"
“Sauti answered, ‘By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
“Sauti replied, ‘I have learned everything that was previously studied by the noble Brahmanas, including Vaisampayana, and repeated by them; I have also acquired all the knowledge my father studied. O descendant of the Bhrigu lineage, listen now to what pertains to the esteemed Bhrigu lineage, honored by Indra and all the gods, as well as by the clans of Rishis and Maruts (Winds). O great sage, I will first properly recount the story of this family, as narrated in the Puranas.
“The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.’
"The great and blessed saint Bhrigu was created by the self-existing Brahma from the fire during Varuna's sacrifice. Bhrigu had a son named Chyavana, whom he loved deeply. Chyavana had a virtuous son named Pramati. Pramati had a son named Ruru with Ghritachi (the celestial dancer). Ruru, with his wife Pramadvara, also had a son named Sunaka. He was, O Saunaka, your great ancestor, known for his exceptional virtue. He was devoted to ascetic practices, had a great reputation, was skilled in law, and was distinguished among those knowledgeable about the Vedas. He was virtuous, truthful, and had a well-regulated lifestyle."
“Saunaka said, ‘O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.’
“Saunaka said, ‘Hey, son of Suta, can you tell me why the famous son of Bhrigu was called Chyavana? Please share everything with me.’”
“Sauti replied, ‘Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu’s abode. And entering the Rishi’s abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
“Sauti replied, ‘Bhrigu had a wife named Puloma whom he loved deeply. She was pregnant with Bhrigu's child. One day, while the virtuous Puloma was in that condition, Bhrigu, known for his commitment to his faith, left her at home to perform his ablutions. It was then that the Rakshasa named Puloma arrived at Bhrigu’s home. Upon entering the Rishi’s house, the Rakshasa saw Bhrigu’s wife, who was impeccable in every way. Seeing her, he was overwhelmed with desire and lost control. The beautiful Puloma welcomed the Rakshasa, offering him roots and fruits from the forest. The Rakshasa, who was consumed by desire upon seeing her, became very pleased and decided, O good sage, to take her away, as she was blameless in every respect.’”
‘My design is accomplished,’ said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa’s mind and he thought the present moment very opportune for carrying the lady away.
‘My plan is complete,’ said the Rakshasa, and with that, he grabbed the beautiful woman and took her away. Indeed, she of the charming smiles had been promised to him by her father, although later her father gave her away, following proper customs, to Bhrigu. O you of the Bhrigu lineage, this betrayal stuck with the Rakshasa, and he thought this was the perfect time to take the lady.
“And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element ‘Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.’”
“And the Rakshasa saw the apartment where the sacrificial fire was burning brightly. The Rakshasa then asked the fire, ‘Tell me, O Agni, whose wife this woman really is. You are the voice of the gods; therefore, you must answer my question. This beautiful woman was first accepted by me as my wife, but her father later gave her to the deceitful Bhrigu. Tell me honestly if this fair woman can be considered Bhrigu's wife, because having found her alone, I’ve decided to take her by force from the hermitage. My heart burns with rage when I think that Bhrigu possesses this slender-waisted woman, who was first promised to me.’”
“Sauti continued, ‘In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu’s wife. And the god was afraid to return an answer. ‘Thou, O god of fire,’ said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.’”
“Sauti continued, ‘In this way, the Rakshasa kept asking the blazing god of fire whether the lady was Bhrigu’s wife. The god was afraid to respond. ‘You, O god of fire,’ he said, ‘are always present within every creature, aware of their virtues and faults. O respected one, please answer my question honestly. Has not Bhrigu claimed her, the one I chose as my wife? You should honestly tell me whether she is, therefore, my first choice for a wife. After your answer about whether she is Bhrigu's wife, I will take her away from this hermitage, even in your sight. So, please answer truthfully.’”
“Sauti continued, ‘The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu’s curse. And the god at length made answer in words that came out slowly. ‘This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she—I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.’”
“Sauti continued, ‘The seven-flamed god, hearing these words from the Rakshasa, became very distressed, afraid of telling a lie and equally afraid of Bhrigu’s curse. Finally, the god responded with words that came out slowly. ‘This Puloma was indeed your first choice, O Rakshasa, but you did not take her with holy rites and invocations. This renowned lady was given to Bhrigu by her father as a blessing. She was not given to you, O Rakshasa; this lady was made Bhrigu’s wife with Vedic rites in my presence. This is she—I know her. I cannot speak a falsehood. O best of the Rakshasas, falsehood is never respected in this world.’”
SECTION VI
(Pauloma Parva continued)
“Sauti said, ‘O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind—even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother’s womb, for which he obtained the name of Chyavana. And the Rakshasa perceiving the infant drop from the mother’s womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son’s wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
“Sauti said, ‘Oh Brahmana, after hearing these words from the god of fire, the Rakshasa transformed into a boar and swiftly carried the lady away, as fast as the wind or even thought. Then the child of Bhrigu, feeling anger at such violence, dropped from his mother’s womb, earning the name Chyavana. When the Rakshasa saw the infant drop from the mother’s womb, shining like the sun, he released his hold on the woman, fell down, and was instantly turned to ashes. The beautiful Pauloma, heartbroken with grief, oh Brahmana of the Bhrigu lineage, took her child Chyavana, the son of Bhrigu, and walked away. Brahma, the Grandfather of all, watched her, the virtuous wife of his son, weeping. The Grandfather comforted her, who was so attached to her son. The tears that fell from her eyes formed a great river. That river began to follow the footsteps of Bhrigu’s devoted wife. The Grandfather of the worlds, noticing that river following the path of his son’s wife, named it Vadhusara. It flows by the hermitage of Chyavana. And in this way, Chyavana, who possessed great ascetic power, was born, the son of Bhrigu.’”
“And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, ‘By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.’ And Pauloma replied, ‘O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.’
“And Bhrigu saw his child Chyavana and his beautiful mother. The Rishi, filled with rage, asked her, ‘Who told that Rakshasa about you, the one who wanted to take you away? O charming one, the Rakshasa shouldn't have known you as my wife. So tell me who informed him, so I can curse that person out of anger.’ And Pauloma replied, ‘O one with great qualities! The Rakshasa was informed about me by Agni (the god of fire). He took me away while I cried like a Kurari (female osprey). It was only because of the bright radiance of your son that I was saved; when the Rakshasa saw this child, he let me go and fell to the ground, turning to ashes.’”
“Sauti continued, ‘Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, ‘Thou shalt eat of all things.’”
“Sauti continued, ‘Bhrigu, after hearing this story from Pauloma, got very angry. In his rage, the Rishi cursed Agni, saying, ‘You will consume everything.’”
So ends the sixth section called “the curse on Agni” in the Adi Parva.
So ends the sixth section called “the curse on Agni” in the Adi Parva.
SECTION VII
(Pauloma Parva continued)
“Sauti said, ‘the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, ‘What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
“Sauti said, ‘The god of fire, angered by Bhrigu's curse, spoke to the sage, ‘What is this rashness, O Brahmana, that you have shown towards me? What wrong can be attributed to me when I was trying to do justice and speak the truth fairly? When asked, I provided the correct answer. A witness who, when questioned about something he knows, misrepresents it, harms both his ancestors and descendants for seven generations. Similarly, one who knows all the details of a matter but doesn't reveal what he knows when asked is certainly guilty. I could curse you too, but I respect Brahmanas highly. Although you are aware of this, O Brahmana, I will still explain, so please listen! Through my ascetic power, I have manifested in various forms, present at daily rituals, long-term sacrifices, and other holy ceremonies (like marriages, etc.). The butter offered to my flames as per the Vedic instructions appeases the Devas and the Pitris. The Devas are the waters; the Pitris are also the waters. Both the Devas and the Pitris have equal rights to the sacrifices called Darshas and Purnamasas. Thus, the Devas are the Pitris, and the Pitris are the Devas. They are the same beings, worshipped together and separately during the lunar phases. The Devas and the Pitris consume what is offered to me. Therefore, I am known as the mouth of both the Devas and the Pitris. At the new moon, the Pitris are fed, and at the full moon, the Devas are fed through me, partaking of the clarified butter poured on me. Being their mouth, how can I possibly consume all things (pure and impure)?’
“Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, ‘Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.’ Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, ‘O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?’ And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, ‘Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat of all things promiscuously. And as every thing touched by the sun’s rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi’s curse come true. Continue to ‘receive thy own portion and that of the gods, offered at thy mouth.’
“Then Agni, after thinking for a while, withdrew himself from everywhere; from the places of the daily homa of the Brahmanas, from all extensive sacrifices, from holy sites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), all living beings became very upset at the loss of their (sacrificial) fire. The Rishis, filled with anxiety, went to the gods and said, ‘You pure beings! The three regions of the universe are in chaos because the sacrifices and ceremonies have stopped due to the loss of fire! Decide what should be done in this matter, so there’s no loss of time.’ Then the Rishis and the gods went together to Brahma. They explained to him everything about Agni’s curse and the resulting disruption of all ceremonies. They said, ‘Oh, you who are greatly fortunate! Agni has been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and the first to consume what is offered in sacrifices, the eater of the sacrificial butter, how can Agni be reduced to the level of one who eats indiscriminately?’ Upon hearing their words, the creator of the universe called Agni to his presence. And Brahma spoke gently to Agni, the creator of all and eternal like himself, saying, ‘You are the creator of the worlds and also their destroyer! You sustain the three worlds and promote all sacrifices and ceremonies! Therefore, conduct yourself so that ceremonies are not interrupted. And, oh, eater of the sacrificial butter, why do you act so foolishly, being, as you are, the Lord of all? You alone are always pure in the universe and its foundation! You must not, with your whole being, be reduced to the state of one who eats anything indiscriminately. Oh, you of flames, the flame in your lower parts will alone eat of all things alike. The part of you that consumes flesh (residing in the stomach of all carnivorous animals) will also eat indiscriminately. And just as everything touched by the sun’s rays becomes pure, so shall everything be pure that is burned by your flames. You are, oh fire, the supreme energy born of your own power. Then, oh Lord, with that power of yours make the Rishi’s curse come true. Continue to ‘receive your own portion and that of the gods, offered at your mouth.’”
‘Sauti continued, ‘Then Agni replied to the Grandfather, ‘So be it.’ And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
‘Sauti continued, ‘Then Agni replied to the Grandfather, ‘So be it.’ And he went away to carry out the command of the supreme Lord. The gods and the Rishis also returned happily to the place they had come from. The Rishis began to perform their ceremonies and sacrifices just like before. The gods in heaven and all creatures on earth rejoiced greatly. And Agni too was happy because he was free from the threat of sin.
“Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.’”
“Therefore, you who have the six qualities, Agni was cursed long ago by Bhrigu. This is the ancient story related to the destruction of the Rakshasa, Pauloma, and the birth of Chyavana.”
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
Thus ends the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION VIII
(Pauloma Parva continued)
“Sauti said, ‘O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
“Sauti said, ‘O Brahmana, Chyavana, the son of Bhrigu, had a son with his wife Sukanya. That son was the remarkable Pramati, full of brilliant energy. Pramati had a son named Ruru with Ghritachi. Ruru, in turn, had a son named Sunaka with his wife Pramadvara. Now, I will share with you the complete story of Ruru, who had great energy. So listen carefully!’"
“Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
Once, there was a great sage named Sthulakesa who had immense spiritual power and knowledge, and he was kind to all living beings. During that time, O wise Brahmana, it is said that Viswavasu, the King of the Gandharvas, was romantically involved with Menaka, the celestial dancer. When the time came, the Apsara Menaka, O descendant of the Bhrigu lineage, gave birth to a baby near Sthulakesa's hermitage. Without any compassion or shame, she left the newborn on the riverbank and went away. The powerful sage Sthulakesa discovered the forsaken baby lying alone by the river. He realized it was a girl child, shining like the offspring of a deity and radiating beauty. Filled with compassion, the great Brahmana Sthulakesa, the foremost of sages, picked her up and raised her. The beautiful child grew up in his sacred home, with the noble and blessed sage performing all the rituals in the proper order, starting with her birth as directed by divine law. Because she excelled all others of her kind in goodness, beauty, and every virtue, the great sage named her Pramadvara. When the devout Ruru saw Pramadvara at Sthulakesa's hermitage, he fell deeply in love. Ruru confided in his friends and told his father Pramati, the son of Bhrigu, about his feelings. Pramati then requested Sthulakesa, well-known for his fame, to give him Pramadvara. Her foster-father agreed to betroth the virgin Pramadvara to Ruru, setting the wedding date for when the star Varga-Daivata (Purva-phalguni) would be rising.
“Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep—being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati’s son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.’”
"Then just a few days before the wedding, the beautiful young woman, while playing with her female friends, unexpectedly stepped on a hidden snake. The serpent, driven by fate, quickly bit her with its venomous fangs. Stung, she immediately collapsed on the ground, losing her color and all her beauty. With her hair disheveled, she became a sorrowful sight for her friends. The girl, once pleasing to look at, now appeared painfully tragic in death. Lying on the ground like she was asleep, the slender-waisted girl, overcome by the snake's poison, looked even more beautiful than in life. Her foster father and the other holy hermits present all saw her lying still on the ground, her beauty reminiscent of a lotus. Many well-known Brahmins filled with compassion gathered around her, including Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, the renowned Sweta, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati’s son Ruru, along with other forest dwellers. Upon seeing the maiden dead from the snakebite, they all wept in sorrow. But Ruru, overwhelmed with grief, stepped away from the scene."
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION IX
(Pauloma Parva continued)
“Sauti said, ‘While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, ‘Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
“Sauti said, ‘While those distinguished Brahmanas were gathered around the lifeless body of Pramadvara, Ruru, deeply affected, withdrew into a dense forest and cried out loud. Overcome with grief, he expressed his sorrow with much wailing. Remembering his dear Pramadvara, he poured out his heart with the following words, ‘Oh no! The delicate beauty who increases my suffering lies on the cold ground. What could be more tragic for us, her friends? If I have been generous, if I have performed acts of penance, if I have ever shown respect to my elders, let the good I have done bring my beloved back to life! If throughout my life I have controlled my desires and kept my promises, let the lovely Pramadvara rise from the earth.’
“And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, ‘The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.’
“And while Ruru was grieving for the loss of his bride, a messenger from heaven appeared to him in the forest and said, ‘The words you speak, O Ruru, in your distress are truly pointless. For, O noble man, someone from this world whose time has come can never return to life. This poor child of a Gandharva and Apsara has reached the end of her days! Therefore, O child, you should not give your heart over to sorrow. However, the great gods have already provided a way for her to come back to life. And if you follow it, you may get your Pramadvara back.’”
“And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!’ And the celestial messenger said unto Ruru, ‘Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.’ ‘O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.’
“And Ruru replied, 'O messenger of heaven! What is it that the gods have decided? Please tell me everything so that I can act accordingly. I need you to free me from this grief!' The celestial messenger responded to Ruru, 'Give up half of your own life for your bride, and then, O Ruru of the Bhrigu lineage, your Pramadvara will rise from the ground.' 'O greatest of celestial messengers, I willingly offer half of my life for my bride. Let my beloved rise once again in her clothes and her charming form.'”
“Sauti said, ‘Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, ‘If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru’s life.’ And Dharmaraja answered, ‘O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru’s life.’
“Sauti said, ‘Then the king of the Gandharvas (the father of Pramadvara) and the celestial messenger, both of great character, went to the god Dharma (the Judge of the dead) and said to him, ‘If it is your will, O Dharmaraja, let the lovely Pramadvara, the betrothed wife of Ruru, who is now dead, rise again with half of Ruru’s life.’ And Dharmaraja replied, ‘O messenger of the gods, if that’s your wish, let Pramadvara, the betrothed wife of Ruru, rise again with half of Ruru’s life.’”
“Sauti continued, ‘And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru’s life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru’s life.
“Sauti continued, ‘And when Dharmaraja said that, the beautiful maiden, Pramadvara, filled with a part of Ruru’s life force, woke up as if from a deep sleep. Ruru giving part of his own life to bring his bride back ultimately resulted, as we will see, in a shortening of Ruru’s own life.
“And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
“On a fortunate day, their fathers happily arranged their marriage with the proper rituals. The couple spent their days devoted to one another. Ruru, having found a wife who was rare to come by, beautiful and radiant like the petals of a lotus, vowed to destroy the serpent race. Whenever he encountered a serpent, he was filled with intense anger and always killed it with a weapon."
“One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, ‘I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?’”
“One day, O Brahmana, Ruru walked into a vast forest. There, he saw an old Dundubha serpent lying on the ground. In anger, Ruru raised his staff, as if it were the staff of Death, intending to kill it. Then the Dundubha spoke to Ruru, saying, ‘I haven’t harmed you, O Brahmana! So why do you want to kill me in anger?’”
So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.
SECTION X
(Pauloma Parva continued)
Sauti said, ‘And Ruru, on hearing those words, replied, ‘My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.’
Sauti said, "And Ruru, upon hearing this, replied, 'My wife, who is as dear to me as life itself, was bitten by a snake; because of that, I made a terrible vow, saying that I would kill every snake I encountered. So, I will strike you down, and you will lose your life.'"
“And the Dundubha replied, ‘O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.’
“And the Dundubha replied, ‘O Brahmana, the snakes that bite people are very different. You shouldn’t kill Dundubhas who are only called serpents. They face the same hardships as other snakes but don’t share in their good fortune; they suffer like others but experience joy differently. You should not kill Dundubhas under any misunderstanding.’”
“Sauti continued, ‘And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, ‘Tell me fully, O snake, who art thou thus metamorphosed?’ And the Dundubha replied, ‘O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, ‘O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?’”
“Sauti continued, ‘When the Rishi Ruru heard the serpent’s words and saw it was terrified, even though it was a snake of the Dundubha species, he didn’t kill it. Ruru, who possessed six attributes, comforted the snake and asked, ‘Please tell me, O snake, who are you in this transformed state?’ The Dundubha replied, ‘O Ruru! I was once a Rishi named Sahasrapat. It’s because of a Brahmana's curse that I’ve become a snake. Ruru then asked, ‘O you finest of snakes, why were you cursed by a Brahmana in anger? And how long will you remain in this form?’”
And so ends the tenth section of the Pauloma Parva of the Adi Parva.
And so ends the tenth section of the Pauloma Parva of the Adi Parva.
SECTION XI
(Pauloma Parva continued)
“Sauti continued ‘The Dundubha then said, ‘In former times, I had a friend Khagama by name. He was impetuous in his speech and possessed of spiritual power by virtue of his austerities. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he fell into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed, ‘Since thou hast made a powerless mock snake to frighten me, thou shalt be turned even into a venomless serpent thyself by my curse.’ O ascetic, I well knew the power of his penances; therefore with an agitated heart, I addressed him thus, bending low with joined hands, ‘Friend, I did this by way of a joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse.’ And seeing me sorely troubled, the ascetic was moved, and he replied, breathing hot and hard. ‘What I have said must come to pass. Listen to what I say and lay it to thy heart. O pious one! when Ruru the pure son of Pramati, will appear, thou shall be delivered from the curse the moment thou seest him. Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for thy good.
“Sauti continued, ‘The Dundubha then said, ‘In the past, I had a friend named Khagama. He was impulsive in his speech and had spiritual power thanks to his rigorous practices. One day, while he was performing the Agni-hotra (Fire-sacrifice), I made a fake snake out of grass, and in a playful moment, I tried to scare him with it. He immediately fainted. When he came to, that honest and disciplined ascetic, filled with anger, shouted, ‘Since you've made a powerless fake snake to scare me, you'll be turned into a harmless serpent yourself by my curse.’ O ascetic, I knew how strong his penances were; so, with a worried heart, I pleaded with him, bowing down with my hands together, ‘Friend, I did this as a joke to make you laugh. You should forgive me and take back your curse.’ Seeing me so distressed, the ascetic softened and replied, breathing heavily, ‘What I’ve said must happen. Listen carefully and remember this: O pious one! When Ruru, the pure son of Pramati, appears, you will be freed from the curse the moment you see him. You are the very Ruru and the son of Pramati. Once I regain my true form, I will share something beneficial with you.’
“And that illustrious man and the best of Brahmanas then left his snake-body, and attained his own form and original brightness. He then addressed the following words to Ruru of incomparable power, ‘O thou first of created beings, verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with belief in God. He should be benevolent to all creatures, truthful, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshatriya are not thine. To be stern, to wield the sceptre and to rule the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and might in spiritual energy.’”
“And that remarkable man, the greatest of Brahmanas, then shed his snake form and returned to his true shape and original brilliance. He then spoke to Ruru, who was unmatched in power, ‘O you who are the first of all beings, the highest virtue for humanity is to spare the lives of others. Therefore, a Brahmana should never take the life of any creature. A Brahmana should always be gentle. This is the most sacred teaching of the Vedas. A Brahmana should be knowledgeable in the Vedas and Vedangas and should instill faith in God within all creatures. He should be kind to all, truthful, and forgiving, just as it is his primary duty to remember the Vedas. The responsibilities of the Kshatriya are not yours. To be strong, to wield authority, and to govern subjects properly are the roles of a Kshatriya. Listen, O Ruru, to the story of the destruction of snakes during Janamejaya's sacrifice long ago, and the rescue of the terrified serpents by that great Brahmana, Astika, who was deep in Vedic knowledge and strong in spiritual power.’”
And so ends the eleventh section of the Pauloma Parva of the Adi Parva.
And that's the end of the eleventh section of the Pauloma Parva from the Adi Parva.
SECTION XII
(Pauloma Parva continued)
“Sauti continued, ‘Ruru then asked, ‘O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?—And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.’
“Sauti continued, ‘Ruru then asked, ‘O best of Dwijas, why was King Janamejaya determined to destroy the serpents?—And how were they saved by the wise Astika? I am eager to hear all of this in detail.’”
“The Rishi replied, ‘O Ruru, the important history of Astika you will learn from the lips of Brahmanas.’ Saying this, he vanished.
“The Rishi replied, ‘O Ruru, you will learn the important story of Astika from the Brahmanas.’ With that, he disappeared.”
“Sauti continued, ‘Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.’”
“Sauti went on, ‘Ruru searched everywhere for the missing Rishi, and after failing to find him in all the woods, he collapsed on the ground, exhausted. As he thought about the Rishi's words, he felt completely confused and seemed to lose his mind. Once he regained his senses, he returned home and asked his father to tell the story. So, his father shared the whole story.’”
So ends the twelfth section in the Pauloma Parva of the Adi Parva.
So ends the twelfth section in the Pauloma Parva of the Adi Parva.
SECTION XIII
(Astika Parva)
“Saunaka said, ‘For what reason did that tiger among kings, the royal Janamejaya, determine to take the lives of the snakes by means of a sacrifice? O Sauti, tell us in full the true story. Tell us also why Astika, that best of regenerate ones, that foremost of ascetics, rescued the snakes from the blazing fire. Whose son was that monarch who celebrated the snake-sacrifice? And whose son also was that best of regenerate ones?’
“Saunaka said, ‘Why did Janamejaya, the greatest of kings, decide to kill the snakes through a sacrifice? O Sauti, please share the full story. Also, tell us why Astika, the best of the renewed, the top ascetic, saved the snakes from the blazing fire. Who was the father of the king who performed the snake sacrifice? And who was the father of that great ascetic?’”
“Sauti said, ‘O best of speakers, this story of Astika is long. I will duly relate it in full, O listen!’
“Sauti said, ‘Oh, greatest of speakers, this story of Astika is long. I will tell it completely, so listen!’”
“Saunaka said, ‘I am desirous of hearing at length the charming story of that Rishi, that illustrious Brahmana named Astika.’
“Saunaka said, ‘I want to hear the fascinating story of that sage, the famous Brahmana named Astika.’”
“Sauti said, ‘This history (first) recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Lomaharshana, the disciple of Vyasa, before the dwellers of the Naimisha forest, at their request. I was present at the recital, and, O Saunaka, since thou askest me, I shall narrate the history of Astika exactly as I heard it. O listen, as I recite in full that sin-destroying story.
“Sauti said, ‘This history, first recited by Krishna-Dwaipayana, is called a Purana by the Brahmanas. It was previously told by my wise father, Lomaharshana, the student of Vyasa, to the residents of the Naimisha forest, at their request. I was there for the recital, and, O Saunaka, since you’re asking me, I will share the history of Astika just as I heard it. O listen, as I fully recite that story that destroys sin.
“The father of Astika was powerful like Prajapati. He was a Brahma-charin, always engaged in austere devotions. He ate sparingly, was a great ascetic, and had his lust under complete control. And he was known by the name of Jaratkaru. That foremost one among the Yayavaras, virtuous and of rigid vows, highly blessed and endued with great ascetic power, once undertook a journey over the world. He visited diverse places, bathed in diverse sacred waters, and rested where night overtook him. Endued with great energy, he practised religious austerities, hard to be practised by men of unrestrained souls. The sage lived upon air only, and renounced sleep for ever. Thus going about like a blazing fire, one day he happened to see his ancestors, hanging heads down in a great hole, their feet pointing upwards. On seeing them, Jaratkaru addressed them, saying:
“The father of Astika was powerful like Prajapati. He was a Brahmachari, always dedicated to intense devotion. He ate very little, was a great ascetic, and had complete control over his desires. He was known by the name of Jaratkaru. The foremost among the Yayavaras, virtuous and with strict vows, highly blessed and endowed with great ascetic power, once set out on a journey around the world. He visited various places, bathed in different sacred waters, and rested wherever night found him. Filled with great energy, he practiced religious austerities that were difficult for those with unrestrained desires. The sage lived solely on air and gave up sleep forever. Roaming like a blazing fire, one day he happened to see his ancestors, hanging head down in a deep pit, their feet pointing upwards. Upon seeing them, Jaratkaru spoke to them, saying:
‘Who are you thus hanging heads down in this hole by a rope of virana fibres that is again secretly eaten into on all sides by a rat living here?’
‘Who are you hanging upside down in this hole by a rope made of plant fibers that’s being secretly gnawed on from all sides by a rat living here?’
“The ancestors said, ‘We are Rishis of rigid vows, called Yayavaras. We are sinking low into the earth for want of offspring. We have a son named Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities only! The fool doth not think of raising offspring by marriage! It is for that reason, viz., the fear of extinction of our race, that we are suspended in this hole. Possessed of means, we fare like unfortunates that have none! O excellent one, who art thou that thus sorrowest as a friend on our account? We desire to learn, O Brahmana, who thou art that standest by us, and why, O best of men, thou sorrowest for us that are so unfortunate.’
“The ancestors said, ‘We are Rishis with strict vows, known as Yayavaras. We are sinking into the earth because we lack descendants. We have a son named Jaratkaru. Woe to us! That fool has chosen a life of austerities only! He doesn’t even consider raising a family through marriage! It’s because of this fear of our lineage dying out that we find ourselves trapped here. Even though we have resources, we struggle like those who have nothing! O noble one, who are you that mourns for us as a friend? We want to know, O Brahmana, who you are that stands with us, and why, O best of men, you grieve for us in our misfortune.’”
“Jaratkaru said, ‘Ye are even my sires and grandsires I am that Jaratkaru! O, tell me, how I may serve you.’
“Jaratkaru said, ‘You are my ancestors and forefathers; I am that Jaratkaru! Please tell me how I can serve you.’”
“The fathers then answered, ‘Try thy best, O child, to beget a son to extend our line. Thou wilt then, O excellent one, have done a meritorious art for both thyself and us. Not by the fruits of virtue, not by ascetic penances well hoarded up, acquireth the merit which one doth by becoming a father. Therefore, O child, by our command, set thy heart upon marriage and offspring. Even this is our highest good.’
“The fathers then answered, ‘Do your best, dear child, to have a son to continue our lineage. If you do, you will have done a worthy deed for both yourself and us. The merit you gain from becoming a father surpasses what you earn from living a virtuous life or completing ascetic practices. So, child, as we advise, focus on marriage and starting a family. This is our greatest wish.’"
“Jaratkaru replied, ‘I shall not marry for my sake, nor shall I earn wealth for enjoyment, but I shall do so for your welfare only. According to this understanding, I shall, agreeably to the Sastric ordinance, take a wife for attaining the end. I shall not act otherwise. If a bride may be had of the same name with me, whose friends would, besides, willingly give her to me as a gift in charity, I shall wed her duly. But who will give his daughter to a poor man like me for wife. I shall, however, accept any daughter given to me as alms. I shall endeavour, ye sires, even thus to wed a girl! Having given my word, I will not act otherwise. Upon her I will raise offspring for your redemption, so that, ye fathers, ye may attain to eternal regions (of bliss) and may rejoice as ye like.’”
Jaratkaru replied, "I won’t marry for my own sake, nor will I accumulate wealth just for enjoyment; I will do it only for your benefit. Based on this understanding, I will follow the scriptural guidelines and take a wife to achieve this goal. I won’t do anything different. If I can find a bride with the same name as mine, and her family is willing to give her to me as a gift, I will marry her properly. But who would give their daughter to a poor man like me? However, I’ll accept any daughter offered to me as charity. I will try, dear elders, to marry a girl in this way! I promise I won’t go back on my word. From her, I will have children for your salvation, so that you, dear fathers, can reach eternal happiness and rejoice as you wish."
So ends the thirteenth section in the Astika Parva of the Adi Parva.
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XIV
(Astika Parva continued)
“Sauti said, ‘That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi’s acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, ‘I will take none for wife who is not of the same name with myself.’ Then that Rishi of great wisdom and austere penances asked him, saying, ‘Tell me truly what is the name of this thy sister, O snake.’
“Sauti said, ‘That Brahmin with strict vows traveled the land in search of a wife, but he couldn’t find one. One day, he entered the forest, and remembering the words of his ancestors, he softly prayed three times for a bride. Then, Vasuki appeared and offered his sister for the Rishi to accept. However, the Brahmin hesitated, thinking she didn’t share his name. The noble Jaratkaru reflected to himself, ‘I will not take a wife who does not share my name.’ Then the wise Rishi, known for his intense penances, asked him, saying, ‘Please tell me, what is the name of your sister, O snake?’”
“Vasuki replied, ‘O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.’ Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.’”
“Vasuki said, ‘Hey Jaratkaru, this is my younger sister named Jaratkaru. I’m giving her to you, so take this slender-waisted girl as your wife. O best of Brahmanas, I saved her for you. So, go ahead and accept her.’ After saying this, he presented his beautiful sister to Jaratkaru, who then married her with the proper rituals.”
So ends the thirteenth section in the Astika Parva of the Adi Parva.
So ends the thirteenth section in the Astika Parva of the Adi Parva.
SECTION XV
(Astika Parva continued)
“Sauti said, ‘O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, ‘He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya’s sacrifice!’ It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents.
“Sauti said, ‘O greatest among those familiar with Brahma, the mother of the snakes had cursed them long ago, saying, ‘Whoever has the Wind as his charioteer (that is, Agni) will burn you all in Janamejaya’s sacrifice!’ It was to lift that curse that the leader of the snakes married his sister to that noble Rishi with perfect vows. The Rishi married her following the rituals prescribed (in the scriptures), and from them was born a noble son named Astika. An esteemed ascetic, knowledgeable in the Vedas and their branches, he treated everyone equally and alleviated the fears of both his parents.
“Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors.
“After a long time, a king from the Pandava lineage held a major ritual called the Snake-sacrifice. Once the sacrificial rituals started for the purpose of destroying the snakes, Astika rescued the Nagas—his brothers, maternal uncles, and other snakes—from a fiery end. He also helped his fathers by having children. Through his penances, O Brahmana, along with various vows and studying the Vedas, he cleared all his debts. With sacrifices that included different offerings, he pleased the gods. By living a life of celibacy, he earned the goodwill of the Rishis; and by having children, he honored his ancestors.”
“Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu’s race, what else I shall narrate.”
“Thus Jaratkaru, who was dedicated to his vows, paid off the heavy debt he owed to his ancestors, who, once freed from their burden, ascended to heaven. After accumulating significant religious merit over many years, Jaratkaru eventually went to heaven, leaving Astika behind. That is the story of Astika that I have shared. Now tell me, O descendant of Bhrigu, what else should I narrate?”
So ends the fifteenth section in the Astika Parva of the Adi Parva.
So ends the fifteenth section in the Astika Parva of the Adi Parva.
SECTION XVI
(Astika Parva continued)
“Saunaka said, ‘O Sauti, relate once more in detail this history of the learned and virtuous Astika. Our curiosity for hearing it is great. O amiable one, thou speakest sweetly, with proper accent and emphasis; and we are well-pleased with thy speech. Thou speakest even as thy father. Thy sire was ever ready to please us. Tell us now the story as thy father had related it.’
“Saunaka said, ‘Hey Sauti, please tell us again in detail the story of the wise and virtuous Astika. We’re really eager to hear it. You speak so nicely, with the right tone and emphasis, and we enjoy your words. You sound just like your father. He was always ready to keep us entertained. Now share the story just like your father did.’”
“Sauti said, ‘O thou that art blest with longevity, I shall narrate the history of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon. Hearing that their lord was willing to confer on them their choice blessings, those excellent ladies felt transports of joy. Kadru wished to have for sons a thousand snakes all of equal splendour. And Vinata wished to bring forth two sons surpassing the thousand offsprings of Kadru in strength, energy, size of body, and prowess. Unto Kadru her lord gave that boon about a multitude of offspring. And unto Vinata also, Kasyapa said, ‘Be it so!’ Then Vinata, having; obtained her prayer, rejoiced greatly. Obtaining two sons of superior prowess, she regarded her boon fulfilled. Kadru also obtained her thousand sons of equal splendour. ‘Bear the embryos carefully,’ said Kasyapa, and then he went into the forest, leaving his two wives pleased with his blessings.’
“Sauti said, ‘O you who are blessed with a long life, I will tell you the story of Astika as I heard it from my father. O Brahmana, in the golden age, Prajapati had two daughters. O pure one, the sisters were incredibly beautiful. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa took great pleasure in his two wives, and feeling pleased, he offered to grant each of them a wish, just like Prajapati himself would. When the sisters heard that their lord was willing to give them their desired blessings, they were overwhelmed with joy. Kadru wished to have a thousand snakes, all equally magnificent. Vinata wished to have two sons who would be greater than Kadru's thousand offspring in strength, energy, size, and skill. Kasyapa granted Kadru her desire for many children, and then he said to Vinata, ‘So be it!’ After receiving her wish, Vinata was filled with great joy. With her two powerful sons, she felt her wish was fulfilled. Kadru also received her thousand magnificent sons. ‘Carry the embryos carefully,’ Kasyapa instructed, and then he went into the forest, leaving his two wives happy with their blessings.’
“Sauti continued, ‘O best of regenerate ones, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. Vinata was jealous, and therefore she broke one of the eggs and found in it an embryo with the upper part developed but the lower one undeveloped. At this, the child in the egg became angry and cursed his mother, saying. ‘Since thou hast prematurely broken this egg, thou shall serve as a slave. Shouldst thou wait five hundred years and not destroy, or render the other egg half-developed, by breaking it through impatience, then the illustrious child within it will deliver thee from slavery! And if thou wouldst have the child strong, thou must take tender care of the egg for all this time!’ Thus cursing his mother, the child rose to the sky. O Brahmana, even he is the charioteer of Surya, always seen in the hour of morning!
“Sauti continued, ‘O best of the regenerated ones, after a long time, Kadru laid a thousand eggs, while Vinata laid two. Their maid-servants placed the eggs separately in warm containers. Five hundred years went by, and the thousand eggs produced by Kadru hatched, revealing their offspring. But Vinata’s twins did not appear. Out of jealousy, Vinata broke one of the eggs and found an embryo with its upper part developed but the lower part not developed. This angered the child inside the egg, who cursed his mother, saying, ‘Since you have prematurely broken this egg, you shall serve as a slave. If you had waited five hundred years and not destroyed or made the other egg half-developed by breaking it out of impatience, then the illustrious child inside it would free you from slavery! And if you want the child to be strong, you must take good care of the egg for all this time!’ Thus cursing his mother, the child ascended to the sky. O Brahmana, he is even the charioteer of Surya, always seen in the early morning!’
“Then at the expiration of the five hundred years, bursting open the other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu’s race, immediately on seeing the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took wing in quest of the food assigned to him by the Great Ordainer of all.”.
“Then, after five hundred years had passed, the other egg cracked open, and out came Garuda, the serpent-eater. O tiger of Bhrigu’s lineage, as soon as he saw the light, that son of Vinata left his mother. And the lord of birds, feeling hungry, took flight in search of the food destined for him by the Great Ordainer of all.”
So ends the sixteenth section in the Astika Parva of the Adi Parva.
So concludes the sixteenth section in the Astika Parva of the Adi Parva.
SECTION XVII
(Astika Parva continued)
“Sauti said, ‘O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation’s master-piece, and of irresistible vigour, it was blest with every auspicious mark.’
“Sauti said, ‘Oh, ascetic, at this moment the two sisters noticed coming closer that proud-looking horse named Uchchaihsravas, who was honored by the gods. This magnificent steed emerged during the churning of the Ocean for nectar. It was divine, elegant, eternally youthful, a true masterpiece of creation, and possessed of unmatched strength, adorned with every good omen.’”
“Saunaka asked, ‘Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?’
“Saunaka asked, ‘Why did the gods churn the Ocean for nectar, and under what circumstances and when, as you say, did that magnificent and powerful steed emerge?’”
“Sauti said, ‘There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak—in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, ‘Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.’”
“Sauti said, ‘There’s a mountain called Meru, radiating with a fiery appearance and seeming like a pile of brilliance. The sun’s rays hit its golden peaks and scatter everywhere. Adorned with gold and incredibly beautiful, this mountain is home to the gods and the Gandharvas. It is limitless and cannot be approached by those burdened with many sins. Terrible beasts roam its slopes, and it glows with plenty of divine, life-giving herbs. It rises high, touching the heavens, and is the highest of all mountains. Regular people can’t even dream of climbing it. It’s adorned with trees and streams, filling the air with the enchanting sounds of birdsong. Once, the celestial beings gathered at its jeweled peak for a meeting. Those who had practiced austerity and followed strict vows for amrita now seemed eager to obtain it. Noticing the anxious Celestial assembly, Nara-yana said to Brahman, ‘You should churn the Ocean with the gods and the Asuras. By doing this, amrita can be obtained along with all medicines and gems. O gods, churn the Ocean, and you will find amrita.’”
So ends the seventeenth section in the Astika Parva of the Adi Parva.
So ends the seventeenth section in the Astika Parva of the Adi Parva.
SECTION XVIII
(Astika Parva continued)
“Sauti said, ‘There is a mountain called Mandara adorned with cloud-like peaks. It is the best of mountains, and is covered all over with intertwining herbs. There countless birds pour forth their melodies, and beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit the place. Upwards it rises eleven thousand yojanas, and descends downwards as much. The gods wanted to tear it up and use it as a churning rod but failing to do so same to Vishnu and Brahman who were sitting together, and said unto them, ‘Devise some efficient scheme, consider, ye gods, how Mandara may be dislodged for our good.’
“Sauti said, ‘There’s a mountain called Mandara with peaks that look like clouds. It’s the best mountain, fully covered with twisting herbs. Countless birds sing their songs there, and predators roam freely. The gods, Apsaras, and Kinnaras visit this place. It rises eleven thousand yojanas high and stretches down just as much. The gods wanted to uproot it to use as a churning rod, but when that didn’t work, they turned to Vishnu and Brahma, who were sitting together, and said, ‘Come up with a clever plan, gods, to figure out how we can move Mandara for our benefit.’”
“Sauti continued, ‘O son of Bhrigu! Vishnu with Brahman assented to it. And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta, the prince of snakes. The powerful Ananta, directed thereto both by Brahman and Narayana, O Brahmana, tore up the mountain with the woods thereon and with the denizens of those woods. And the gods came to the shore of the Ocean with Ananta and addressed the Ocean, saying, ‘O Ocean; we have come to churn thy waters for obtaining nectar.’ And the Ocean replied, ‘Be it so, as I shall not go without a share of it. I am able to bear the prodigious agitation of my waters set up by the mountain.’ The gods then went to the king of tortoises and said to him, ‘O Tortoise-king, thou wilt have to hold the mountain on thy back!’ The Tortoise-king agreed, and Indra contrived to place the mountain on the former’s back.
“Sauti continued, ‘O son of Bhrigu! Vishnu and Brahman agreed on it. And the lotus-eyed one (Vishnu) assigned the difficult task to the mighty Ananta, the prince of snakes. The powerful Ananta, instructed by both Brahman and Narayana, O Brahmana, uprooted the mountain along with its trees and the creatures living there. The gods gathered at the shore of the Ocean with Ananta and spoke to the Ocean, saying, ‘O Ocean; we have come to churn your waters to obtain nectar.’ The Ocean replied, ‘That’s fine, but I expect to receive my share. I can endure the massive turmoil in my waters caused by the mountain.’ The gods then approached the king of tortoises and said to him, ‘O Tortoise-king, you will need to support the mountain on your back!’ The Tortoise-king agreed, and Indra managed to place the mountain on his back.’
“And the gods and the Asuras made of Mandara a churning staff and Vasuki the cord, and set about churning the deep for amrita. The Asuras held Vasuki by the hood and the gods held him by the tail. And Ananta, who was on the side of the gods, at intervals raised the snake’s hood and suddenly lowered it. And in consequence of the stretch Vasuki received at the hands of the gods and the Asuras, black vapours with flames issued from his mouth. These, turned into clouds charged with lightning, poured showers that refreshed the tired gods. And flowers that also fell on all sides of the celestials from the trees on the whirling Mandara, refreshed them.
“And the gods and the Asuras used Mandara as a churning staff and Vasuki as the rope, starting to churn the ocean for amrita. The Asuras held Vasuki by the hood while the gods held him by the tail. And Ananta, who was on the gods’ side, occasionally raised the snake’s hood and then suddenly lowered it. Because of the stretching that Vasuki experienced from both the gods and the Asuras, black smoke with flames came out of his mouth. This smoke turned into clouds charged with lightning, which brought rain that refreshed the exhausted gods. Flowers also fell from the trees on the spinning Mandara, bringing further refreshment to the celestials.”
“Then, O Brahmana, out of the deep came a tremendous roar like unto the roar of the clouds at the Universal Dissolution. Diverse aquatic animals being crushed by the great mountain gave up the ghost in the salt waters. And many denizens of the lower regions and the world of Varuna were killed. Large trees with birds on the whirling Mandara were torn up by the roots and fell into the water. The mutual friction of those trees also produced fires that blazed up frequently. The mountain thus looked like a mass of dark clouds charged with lightning. O Brahmana, the fire spread, and consumed the lions, elephants and other creatures that were on the mountain. Then Indra extinguished that fire by pouring down heavy showers.
“Then, O Brahmana, from the depths came a huge roar like the sound of thunder during the Universal Dissolution. Various aquatic animals, crushed by the massive mountain, perished in the salty waters. Many beings from the lower realms and the world of Varuna were killed. Large trees with birds on the spinning Mandara were uprooted and fell into the water. The friction between those trees also sparked fires that frequently blazed up. The mountain then resembled a mass of dark clouds filled with lightning. O Brahmana, the fire spread and consumed the lions, elephants, and other creatures that were on the mountain. Then Indra put out that fire by pouring down heavy rain.”
“After the churning, O Brahmana, had gone on for some time, gummy exudations of various trees and herbs vested with the properties of amrita mingled with the waters of the Ocean. And the celestials attained to immortality by drinking of the water mixed with those gums and with the liquid extract of gold. By degrees, the milky water of the agitated deep turned into clarified butter by virtue of those gums and juices. But nectar did not appear even then. The gods came before the boon-granting Brahman seated on his seat and said, ‘Sire, we are spent up, we have no strength left to churn further. Nectar hath not yet arisen so that now we have no resource save Narayana.’
“After a while, O Brahmana, the churning produced sticky exudations from various trees and herbs mixed with the waters of the Ocean, which had the properties of amrita. The celestials gained immortality by drinking the water combined with those gums and the liquid extract of gold. Gradually, the milky water from the agitated sea turned into clarified butter because of those gums and juices. But nectar still did not appear. The gods approached the boon-granting Brahman, seated on his throne, and said, ‘Sire, we’re exhausted, we don't have the strength to churn anymore. Nectar hasn’t appeared yet, and now we have no choice but to seek help from Narayana.’”
“On hearing them, Brahman said to Narayana, ‘O Lord, condescend to grant the gods strength to churn the deep afresh.’
“Upon hearing them, Brahman said to Narayana, ‘O Lord, please grant the gods the strength to churn the ocean once again.’”
“Then Narayana agreeing to grant their various prayers, said, ‘Ye wise ones, I grant you sufficient strength. Go, put the mountain in position again and churn the water.’
“Then Narayana, agreeing to fulfill their various requests, said, ‘You wise ones, I grant you enough strength. Go ahead, set the mountain back in place and churn the water.’”
‘Re-established thus in strength, the gods recommenced churning. After a while, the mild Moon of a thousand rays emerged from the Ocean. Thereafter sprung forth Lakshmi dressed in white, then Soma, then the White Steed, and then the celestial gem Kaustubha which graces the breast of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all came before the gods on high. Then arose the divine Dhanwantari himself with the white vessel of nectar in his hand. And seeing him, the Asuras set up a loud cry, saying, ‘It be ours.’
Re-established in strength, the gods started churning again. After a while, the gentle Moon with a thousand rays appeared from the Ocean. Then Lakshmi, dressed in white, emerged, followed by Soma, then the White Steed, and finally the celestial gem Kaustubha that adorns Narayana's chest. Lakshmi, Soma, and the Steed, quick as thought, all presented themselves before the gods above. Then the divine Dhanwantari himself appeared with the white vessel of nectar in his hand. Seeing him, the Asuras shouted loudly, saying, ‘It’s ours.’
“And at length rose the great elephant, Airavata, of huge body and with two pair of white tusks. And him took Indra the wielder of the thunderbolt. But with the churning still going on, the poison Kalakuta appeared at last. Engulfing the Earth it suddenly blazed up like a fire attended with fumes. And by the scent of the fearful Kalakuta, the three worlds were stupefied. And then Siva, being solicited by Brahman, swallowed that poison for the safety of the creation. The divine Maheswara held it in his throat, and it is said that from that time he is called Nilakantha (blue-throated). Seeing all these wondrous things, the Asuras were filled with despair, and got themselves prepared for entering into hostilities with the gods for the possession of Lakshmi and Amrita. Thereupon Narayana called his bewitching Maya (illusive power) to his aid, and assuming the form of an enticing female, coquetted with the Danavas. The Danavas and the Daityas charmed with her exquisite beauty and grace lost their reason and unanimously placed the Amrita in the hands of that fair damsel.’”
“And finally, the great elephant, Airavata, rose up, massive with two sets of white tusks. Indra, the thunderbolt wielder, took him. But while the churning continued, the poison Kalakuta emerged. It engulfed the Earth and suddenly blazed up like a fire, filling the air with fumes. The terrifying scent of Kalakuta left the three worlds in shock. Then Siva, asked by Brahman, swallowed the poison for the sake of creation. The divine Maheswara held it in his throat, and from that moment, he was known as Nilakantha (blue-throated). Witnessing all these incredible events, the Asuras fell into despair and prepared to go to war with the gods for Lakshmi and Amrita. Then Narayana called upon his alluring Maya (illusive power) for help, taking the form of an enticing woman who flirted with the Danavas. The Danavas and Daityas, captivated by her beauty and charm, lost their minds and unanimously handed the Amrita to the lovely maiden.”
So ends the eighteenth section in the Astika Parva of the Adi Parva.
So ends the eighteenth section in the Astika Parva of the Adi Parva.
SECTION XIX
(Astika Parva continued)
“Sauti said, ‘Then the Daityas and the Danauas equipped with first-class armours and various weapons attacked the gods. In the meantime the valiant Lord Vishnu in the form of an enchantress accompanied by Nara deceived the mighty Danavas and took away the Amrita from their hands.
“Sauti said, ‘Then the Daityas and the Danauas, wearing top-notch armor and wielding various weapons, launched an attack on the gods. Meanwhile, the brave Lord Vishnu, disguised as an enchantress and accompanied by Nara, tricked the powerful Danavas and took the Amrita from their grasp.
“And all the gods at that time of great fright drank the Amrita with delight, receiving it from Vishnu. And while the gods were partaking of it, after which they had so much hankered, a Danava named Rahu was also drinking it among them in the guise of a god. And when the Amrita had reached Rahu’s throat only, Surya and Soma (recognised him and) intimated the fact to the gods. And Narayana instantly cut off with his discus the well-adorned head of the Danava who was drinking the Amrita without permission. And the huge head of the Danava, cut off by the discus and resembling a mountain peak, then rose up to the sky and began to utter dreadful cries. And the Danava’s headless trunk, falling upon the ground and rolling thereon, made the Earth tremble with her mountains, forests and islands. And from that time there is a long-standing quarrel between Rahu’s head and Surya and Soma. And to this day it swalloweth Surya and Soma (during solar and lunar eclipses).
“And all the gods, filled with fear, happily drank the Amrita, which they got from Vishnu. While they were enjoying it, a Danava named Rahu snuck in and drank it too, disguising himself as a god. But when the Amrita reached only Rahu's throat, Surya and Soma recognized him and alerted the other gods. Without hesitation, Narayana used his discus to cut off the well-decorated head of the Danava for consuming the Amrita without permission. The massive head, severed by the discus and looking like a mountain peak, flew up into the sky and began to scream terrifyingly. Meanwhile, the headless body of the Danava fell to the ground and rolled around, causing the Earth to shake along with its mountains, forests, and islands. From that day on, there has been a long-standing feud between Rahu’s head and Surya and Soma. Even now, it swallows Surya and Soma during solar and lunar eclipses.”
“Then Narayana quitting his enchanting female form and hurling many terrible weapons at the Danavas, made them tremble. And thus on the shores of the salt-water sea, commenced the dreadful battle of the gods and the Asuras. And sharp-pointed javelins and lances and various weapons by thousands began to be discharged on all sides. And mangled with the discus and wounded with swords, darts and maces, the Asuras in large numbers vomited blood and lay prostrate on the earth. Cut off from the trunks with sharp double-edged swords, heads adorned with bright gold, fell continually on the field of battle. Their bodies drenched in gore, the great Asuras lay dead everywhere. It seemed as if red-dyed mountain peaks lay scattered all around. And when the Sun rose in his splendour, thousands of warriors struck one another with weapons. And cries of distress were heard everywhere. The warriors fighting at a distance from one another brought one another down by sharp iron missiles, and those fighting at close quarters slew one another with blows of their fists. And the air was filled with shrieks of distress. Everywhere were heard the alarming sounds,—‘cut’, ‘pierce’, ‘at them’, ‘hurl down’, ‘advance’.
Then Narayana left his captivating female form and hurled many terrifying weapons at the Danavas, making them tremble. Thus, on the shores of the salty sea, the fierce battle between the gods and the Asuras began. Thousands of sharp javelins, lances, and various weapons were launched from all sides. The Asuras, mangled by the discus and wounded by swords, darts, and maces, bled profusely and lay collapsed on the ground. Heads decorated with shining gold were severed from their bodies by sharp double-edged swords, falling continuously on the battlefield. Their bodies soaked in blood, the mighty Asuras lay dead everywhere. It looked like red-tinted mountain peaks were scattered all around. When the Sun rose in its brilliance, thousands of warriors struck one another with weapons. Cries of despair echoed everywhere. Warriors fighting from a distance took each other down with sharp iron projectiles, while those engaged in close combat killed one another with punches. The air was filled with cries of anguish. Alarming sounds of ‘cut,’ ‘pierce,’ ‘at them,’ ‘hurl down,’ and ‘advance’ resounded everywhere.
‘And when the battle was raging fiercely, Nara and Narayana entered the field. And Narayana seeing the celestial bow in the hand of Nara, called to mind his own weapon, the Danava-destroying discus. And lo! the discus, Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful in battle, came from the sky as soon as thought of. And when it came, Narayana of fierce energy, possessing arms like the trunk of an elephant, hurled with great force that weapon of extraordinary lustre, effulgent as blazing fire, dreadful and capable of destroying hostile towns. And that discus blazing like the fire that consumeth all things at the end of Yuga, hurled with force from the hands of Narayana, and falling constantly everywhere, destroyed the Daityas and the Danavas by thousands. Sometimes it blazed like fire and consumed them all; sometimes it struck them down as it coursed through the sky; and sometimes, falling on the earth, it drank their life-blood like a goblin.
‘And when the battle was raging fiercely, Nara and Narayana stepped onto the field. And Narayana, noticing the celestial bow in Nara's hand, remembered his own weapon, the Danava-destroying discus. Suddenly, the discus, Sudarsana, enemy destroyer, brilliant like a flame and fearsome in combat, descended from the sky as soon as he thought of it. When it arrived, Narayana, with his fierce energy and arms like an elephant's trunk, threw that exceptionally bright weapon, shining like blazing fire, terrifying, and capable of destroying enemy cities, with great strength. That discus, blazing like the fire that consumes everything at the end of Yuga, was launched with force from Narayana’s hands and fell everywhere, annihilating the Daityas and the Danavas by the thousands. Sometimes it burned like fire and devoured them all; sometimes it struck them down as it soared through the sky; and sometimes, when it hit the ground, it drained their life-blood like a specter.
“On the other hand, the Danavas, white as the clouds from which the rain hath dropped, possessing great strength and bold hearts, ascended the sky, and by hurling down thousands of mountains, continually harassed the gods. And those dreadful mountains, like masses of clouds, with their trees and flat tops, falling from the sky, collided with one another and produced a tremendous roar. And when thousands of warriors shouted without intermission in the field of battle and mountains with the woods thereon began to fall around, the earth with her forests trembled. Then the divine Nara appeared at the scene of the dreadful conflict between the Asuras and the Ganas (the followers of Rudra), and reducing to dust those rocks by means of his gold-headed arrows, he covered the heavens with dust. Thus discomfited by the gods, and seeing the furious discus scouring the fields of heaven like a blazing flame, the mighty Danavas entered the bowels of the earth, while others plunged into the sea of salt-waters.
“On the other hand, the Danavas, as white as the clouds that brought the rain, with great strength and courage, rose into the sky and threw down thousands of mountains, constantly troubling the gods. Those terrifying mountains, resembling huge clouds with their trees and flat tops, crash-landed from the sky, colliding with each other and creating a tremendous noise. When thousands of warriors yelled non-stop in the battlefield and mountains with forests started to collapse all around, the earth and its woods shook. Then the divine Nara appeared at the scene of the fierce battle between the Asuras and the Ganas (the followers of Rudra), and with his golden-tipped arrows, he turned those rocks to dust, covering the skies in debris. Thus defeated by the gods, and witnessing the fierce discus sweeping across the heavens like a blazing fire, the powerful Danavas burrowed into the earth, while others plunged into the salty sea.”
“And having gained the victory, the gods offered due respect to Mandara and placed him again on his own base. And the nectar-bearing gods made the heavens resound with their shouts, and went to their own abodes. And the gods, on returning to the heavens, rejoiced greatly, and Indra and the other deities made over to Narayana the vessel of Amrita for careful keeping.’”
“And after winning the battle, the gods showed respect to Mandara and put him back on his original base. The gods who brought nectar filled the heavens with their cheers and returned to their own homes. The gods, upon going back to the heavens, celebrated joyfully, and Indra along with the other deities entrusted Narayana with the vessel of Amrita for safekeeping.”
And so ends the nineteenth section in the Astika Parva of the Adi Parva.
And that wraps up the nineteenth section in the Astika Parva of the Adi Parva.
SECTION XX
(Astika Parva continued)
“Sauti said, ‘Thus have I recited to you the whole story of how Amrita was churned out of the Ocean, and the occasion on which the horse Uchchaihsravas of great beauty and incomparable prowess was obtained. It was this horse about which Kadru asked Vinata, saying, ‘Tell me, amiable sister, without taking much time, of what colour Uchchaishravas is.’ And Vinata answered, ‘That prince of steeds is certainly white. What dost thou think, sister? Say thou what is its colour. Let us lay a wager upon it.’ Kadru replied, then, ‘O thou of sweet smiles. I think that horse is black in its tail. Beauteous one, bet with me that she who loseth will become the other’s slave.’
“Sauti said, ‘I've just shared with you the entire story of how Amrita was churned from the Ocean, and the event when the stunning and unmatched horse Uchchaihsravas was obtained. It was this horse that Kadru asked Vinata about, saying, ‘Tell me, dear sister, quickly, what color is Uchchaihsravas?’ And Vinata replied, ‘That noble steed is definitely white. What do you think, sister? Share what color you believe it is. Let’s make a wager on it.’ Kadru then answered, ‘Oh, you with the lovely smile. I think that horse has a black tail. Beautiful one, let’s bet that whoever loses will become the other’s slave.’”
‘Sauti continued, ‘Thus wagering with each other about menial service as a slave, the sisters went home, and resolved to satisfy themselves by examining the horse next day. And Kadru, bent upon practising a deception, ordered her thousand sons to transform themselves into black hair and speedily cover the horse’s tail in order that she might not become a slave. But her sons, the snakes, refusing to do her bidding, she cursed them, saying, ‘During the snake-sacrifice of the wise king Janamejaya of the Pandava race, Agni shall consume you all.’ And the Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced by Kadru, impelled by the fates. And seeing that the snakes had multiplied exceedingly, the Grandsire, moved by kind consideration for his creatures, sanctioned with all the gods this curse of Kadru. Indeed, as the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures, their mother’s conduct towards them—those persecutors of all creatures,—was very proper for the good of all creatures. Fate always inflicts punishment of death on those who seek the death of other creatures. The gods, having exchanged such sentiments with one another, supported Kadru’s action (and went away). And Brahman, calling Kasyapa to him, spake unto him these words, ‘O thou pure one who overcomest all enemies, these snakes begotten by you, who are of virulent poison and huge bodies, and ever intent on biting other creatures, have been cursed by their mother. O son, do not grieve for it in the least. The destruction of the snakes in the sacrifice hath, indeed, been ordained long ago’ Saying this, the divine Creator of the Universe comforted Kasyapa and imparted to that illustrious one the knowledge of neutralising poison.”
‘Sauti continued, ‘So, betting with each other over a menial task like a servant, the sisters went home and decided to check on the horse the next day. Kadru, determined to trick them, instructed her thousand sons to turn into black hair and quickly cover the horse’s tail so she wouldn’t become a servant. However, her sons, the snakes, refused to obey her command, and she cursed them, saying, ‘During the snake sacrifice of the wise king Janamejaya from the Pandava lineage, Agni will consume all of you.’ The Grandsire (Brahman) himself heard this extremely harsh curse delivered by Kadru, driven by fate. Noticing that the snakes had multiplied greatly, the Grandsire, feeling compassion for his creatures, approved Kadru’s curse along with all the gods. Indeed, since the snakes were full of toxic venom, incredibly powerful, and always eager to bite other beings, their mother’s treatment of them—those tormentors of all living things—was entirely justified for the welfare of all creatures. Fate always brings about death for those who wish harm upon others. The gods, having shared these thoughts, supported Kadru’s decision (and departed). And Brahman, calling Kasyapa to him, said, ‘O pure one who conquers all foes, these snakes you fathered, who are full of venom and massive bodies, and always eager to bite others, have been cursed by their mother. O son, do not worry about it at all. The destruction of the snakes during the sacrifice was indeed decided a long time ago.’ Saying this, the divine Creator of the Universe reassured Kasyapa and endowed that esteemed one with the knowledge to neutralize poison.’
And so ends the twentieth section in the Astika Parva of the Adi Parva.
And so ends the twentieth section in the Astika Parva of the Adi Parva.
SECTION XXI
(Astika Parva continued)
“Sauti said. ‘Then when the night had passed away and the sun had risen in the morning, O thou whose wealth is asceticism, the two sisters Kadru and Vinata, having laid a wager about slavery, went with haste and impatience to view the steed Uchchaishravas from a near point. On their way they saw the Ocean, that receptacle of waters, vast and deep, rolling and tremendously roaring, full of fishes large enough to swallow the whale, and abounding with huge makaras and creatures of various forms by thousands, and rendered inaccessible by the presence of other terrible, monster-shaped, dark, and fierce aquatic animals, abounding with tortoises and crocodiles, the mine of all kinds of gems, the home of Varuna (the water-God), the excellent and beautiful residence of the Nagas, the lord of all rivers, the abode of the subterranean fire, the friend (or asylum) of the Asuras, the terror of all creatures, the grand reservoir of water, and ever immutable. It is holy, beneficial to the gods, and is the great source of nectar; without limits, inconceivable, sacred, and highly wonderful. It is dark, terrible with the sound of aquatic creatures, tremendously roaring, and full of deep whirl-pools. It is an object of terror to all creatures. Moved by the winds blowing from its shores and heaving high, agitated and disturbed, it seems to dance everywhere with uplifted hands represented by its surges. Full of swelling billows caused by the waxing and waning of the moon the parent of Vasudeva’s great conch called Panchajanya, the great mine of gems, its waters were formerly disturbed in consequence of the agitation caused within them by the Lord Govinda of immeasurable prowess when he had assumed the form of a wild boar for raising the (submerged) Earth. Its bottom, lower than the nether regions, the vow observing regenerate Rishi Atri could not fathom after (toiling for) a hundred years. It becomes the bed of the lotus-naveled Vishnu when at the termination of every Yuga that deity of immeasurable power enjoys yoga-nidra, the deep sleep under the spell of spiritual meditation. It is the refuge of Mainaka fearful of falling thunder, and the retreat of the Asuras overcome in fierce encounters. It offers water as sacrificial butter to the blazing fire issuing from the mouth of Varava (the Ocean-mare). It is fathomless and without limits, vast and immeasurable, and the lord of rivers.
“Sauti said, ‘After the night passed and the sun rose in the morning, you who are rich in self-discipline, the two sisters Kadru and Vinata, having made a wager about slavery, hurried and couldn’t wait to get a closer look at the horse Uchchaishravas. On their way, they saw the Ocean, that vast and deep body of water, rolling and roaring mightily, full of fish large enough to swallow a whale, teeming with huge crocodiles and creatures of all shapes by the thousands, made inaccessible by the presence of other frightful, monster-like, dark, and fierce aquatic animals, crowded with tortoises and crocodiles, a treasure trove of all kinds of gems, the home of Varuna (the water god), the magnificent and beautiful dwelling of the Nagas, lord of all rivers, the place of subterranean fire, and the haven of the Asuras, feared by all creatures, the grand reservoir of water, and ever unchanging. It is sacred, beneficial to the gods, and the great source of nectar; limitless, unimaginable, divine, and incredibly wonderful. It is dark, fearsome with the sounds of aquatic life, roaring mightily, and filled with deep whirlpools. It terrifies all creatures. Driven by the winds whipping from its shores, it heaves high, agitated and restless, appearing to dance everywhere with its surges resembling uplifted hands. Full of swelling waves caused by the rise and fall of the moon, it is the parent of Vasudeva’s great conch called Panchajanya, a vast treasure of gems; its waters were once disturbed due to the agitation by Lord Govinda of immeasurable strength when he took the form of a wild boar to lift the submerged Earth. Its depths, lower than the underworld, could not be fathomed by the vow-abiding sage Atri even after toiling for a hundred years. It becomes the resting place of the lotus-naveled Vishnu when, at the end of every Yuga, that deity of immense power enjoys yoga-nidra, the deep sleep influenced by spiritual meditation. It is the refuge of Mainaka, terrified of thunder, and the hideaway for the Asuras defeated in fierce battles. It offers water as sacrificial butter to the blazing fire coming from Varava’s mouth (the Ocean-mare). It is unfathomable and limitless, vast and immeasurable, and the lord of rivers.
“And they saw that unto it rushed mighty rivers by thousands with proud gait, like amorous competitors, each eager for meeting it, forestalling the others. And they saw that it was always full, and always dancing in its waves. And they saw that it was deep and abounding with fierce whales and makaras. And it resounded constantly with the terrible sounds of aquatic creatures. And they saw that it was vast, and wide as the expanse of space, unfathomable, and limitless, and the grand reservoir of water.’”
“And they saw that thousands of mighty rivers rushed toward it with proud strides, like eager rivals all wanting to be the first to meet it, trying to outdo one another. And they saw it was always full and always alive with its dancing waves. And they saw it was deep and teeming with fierce whales and makaras. It echoed constantly with the terrifying sounds of aquatic creatures. And they saw it was vast, as wide as the expanse of space, unfathomable, and limitless, the grand reservoir of water.”
And so ends the twenty-first section in the Astika Parva of the Adi Parva.
And so ends the twenty-first section in the Astika Parva of the Adi Parva.
SECTION XXII
(Astika Parva continued)
“Sauti said, ‘The Nagas after consultation arrived at the conclusion that they should do their mother’s bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, ‘We will certainly render the horse’s tail black.’ And it is said that they then went and became hairs in the horse’s tail.
“Sauti said, ‘The Nagas, after discussing among themselves, decided that they should follow their mother’s wishes, because if she didn’t get what she wanted, she might stop loving them and destroy them all. But if she was in a good mood, she might lift her curse from them. They said, ‘We will definitely make the horse’s tail black.’ And it is said that they then went and became hairs in the horse’s tail.
“Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.’”
“Now the two co-wives had made a bet. And after making the bet, you best of Brahmins, the two sisters Kadru and Vinata, the daughters of Daksha, joyfully flew through the sky to see the other side of the Ocean. On their way, they saw the Ocean, that vast body of water, suddenly stirred up by the wind, roaring loudly; teeming with fish large enough to swallow whales and filled with crocodiles; home to countless creatures of various shapes; frightening because of the terrible monsters within, deep and formidable, a treasure trove of all kinds of gems, the homeland of Varuna (the water-god), the incredible dwellings of the Nagas, the ruler of rivers, the place of underground fire; the residence of the Asuras and many terrifying beings; a reservoir of water that doesn’t decay, fragrant and extraordinary, the great source of the celestial nectar; limitless and unfathomable, filled with holy waters from thousands of great rivers, seemingly dancing in waves. Such was the Ocean, full of rolling waves, vast as the sky, deep, its body illuminated by the flames of underground fire, roaring, which the sisters swiftly flew over.”
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
And so ends the twenty-second section in the Astika Parva of the Adi Parva.
SECTION XXIII
(Astika Parva continued)
“Sauti said, ‘Having crossed the Ocean, Kadru of swift speed, accompanied by Vinata, soon alighted near the horse. They then both beheld that foremost of steeds of great speed, with body white as the rays of the moon but having black hairs (in the tail). And observing many black hairs in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And thus Vinata having lost the wager, entered into a state of slavery and became exceedingly sorry.
“Sauti said, ‘After crossing the ocean, Kadru, who was very fast, along with Vinata, quickly landed near the horse. They both saw that the best horse, incredibly swift, had a body as white as the moon's rays but had black hairs in its tail. Noticing the many black hairs in the tail, Kadru made Vinata, who was very upset, her slave. As a result, Vinata lost the bet, fell into slavery, and became extremely sorrowful.
“In the meantime, when his time came, burst forth from the egg without (the help of his) mother, Garuda of great splendour, enkindling all the points of the universe, that mighty being endued with strength, that bird capable of assuming at will any form, of going at will everywhere, and of calling to his aid at will any measure of energy. Effulgent like a heap of fire, he shone terribly. Of lustre equal to that of the fire at the end of the Yuga, his eyes were bright like the lightning-flash. And soon after birth, that bird grew in size and increasing his body ascended the skies. Fierce and vehemently roaring, he looked as terrible as second Ocean-fire. And all the deities seeing him, sought the protection of Vibhavasu (Agni). And they bowed down to that deity of manifold forms seated on his seat and spake unto him these words, ‘O Agni, extend not thy body! Wilt thou consume us? Lo, this huge heap of thy flames is spreading wide!’ And Agni replied, ‘O, ye persecutors of the Asuras, it is not as ye imagine. This is Garuda of great strength and equal to me in splendour, endued with great energy, and born to promote the joy of Vinata. Even the sight of this heap of effulgence hath caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, engaged in the well-being of the gods, and the foe of the Daityas and the Rakshasas. Be not afraid of it in the least. Come with me and see.’ Thus addressed, the gods from a distance.
“In the meantime, when his time came, he burst forth from the egg without his mother’s help, Garuda of great splendor, lighting up all corners of the universe. That mighty being, endowed with strength, was a bird capable of changing into any form, flying anywhere at will, and summoning any amount of energy whenever he wanted. Radiant like a pile of fire, he shone intensely. His shine was as bright as the fire at the end of the Yuga, and his eyes sparkled like lightning. Soon after his birth, that bird grew in size and ascended into the skies. Fierce and roaring, he looked as terrifying as a second ocean of fire. All the deities, seeing him, sought protection from Vibhavasu (Agni). They bowed down to that deity of many forms seated on his throne and spoke to him, ‘O Agni, don’t extend your body! Will you consume us? Look, this huge mass of your flames is spreading wide!’ Agni replied, ‘Oh, you who are troubled by the Asuras, it’s not what you think. This is Garuda, of great strength and equal to me in brilliance, filled with great energy, and born to bring joy to Vinata. Even seeing this radiance has caused this delusion in you. He is the mighty son of Kasyapa, the destroyer of the Nagas, working for the well-being of the gods, and the enemy of the Daityas and Rakshasas. Don’t be afraid at all. Come with me and see.’ So the gods responded from a distance.”
“The gods said, ‘Thou art a Rishi (i.e., one cognisant of all mantras), share of the largest portion in sacrifices, ever resplendent, the controller along with the Rishi wended their way towards Garuda and adored him of birds, the presiding spirit of the animate and the inanimate universe. Thou art the destroyer of all, the creator of all; thou art the very Hiranyagarbha; thou art the progenitor of creation in the form of Daksha and the other Prajapatis; thou art Indra (the king of the gods), thou art Hayagriva the steed necked incarnation of Vishnu; thou art the arrow (Vishnu himself, as he became such in the hands of Mahadeva at the burning of Tripura); thou art the lord of the universe; thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the presiding deity of every object in the universe). Thou art knowledge, thou art the illusion to which we are all subject; thou art the all-pervading spirit; thou art the lord of the gods; thou art the great Truth; thou art fearless; thou art ever unchanged; thou art Brahma without attributes; thou art the energy of the Sun; thou art the intellectual functions; thou art our great protector; thou art the ocean of holiness; thou art purity; thou art bereft of the attributes of darkness; thou art the possessor of the six high attributes; thou art he who cannot be withstood in contest. From thee have emanated all things; thou art of excellent deeds; thou art all that hath not been and all that hath been. Thou art pure knowledge; thou displayest to us, as Surya does by his rays, this animate and inanimate universe; thou darkenest the splendour of Surya at every moment, and thou art the destroyer of all; thou art all that is perishable and all that is imperishable. O thou resplendent as Agni, thou burnest all even as Surya in his anger burneth all creatures. O terrible one, thou resistest even as the fire that destroys everything at the time of the Universal Dissolution. O mighty Garuda who movest in the skies, we seek thy protection. O lord of birds thy energy is extraordinary, thy splendour is that of fire, thy brightness is like that of the lightning that no darkness can approach. Thou reachest the very clouds, and art both the cause and the effect; the dispenser of boons and invincible in prowess. O Lord, this whole universe is rendered hot by thy splendour, bright as the lustre of heated gold. Protect these high-souled gods, who overcome by thee and terrified withal, are flying along the heavens in different directions on their celestial cars. O thou best of birds, thou Lord of all, thou art the son of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth but have mercy on the universe. Thou art Supreme. O pacify thy anger and preserve us. At thy voice, loud as the roar of the thunder, the ten points, the skies, the heavens, the Earth and our hearts, O bird, thou art continuously shaking. O, diminish this thy body resembling Agni. At the sight of the splendour resembling that of Yama when in wrath, our hearts lose all equanimity and quake. O thou lord of birds, be propitious to us who solicit thy mercy! O illustrious one, bestow on us good fortune and joy.’
“The gods said, ‘You are a Rishi, aware of all mantras, deserving the largest share in sacrifices, always radiant. The controller and the Rishi journeyed together towards Garuda and honored him, the leader of birds, the spirit of both the living and the nonliving universe. You are the destroyer of everything, the creator of all; you are Hiranyagarbha, the originator of creation in the form of Daksha and the other Prajapatis; you are Indra, the king of the gods; you are Hayagriva, the horse-necked incarnation of Vishnu; you are the arrow, Vishnu himself as he became in the hands of Mahadeva during the destruction of Tripura; you are the lord of the universe; you are the mouth of Vishnu; you are the four-faced Padmaja; you are the wise Brahmana; you are Agni, Pavana, and the overseeing deity of every object in the universe. You are knowledge, and you are the illusion that affects us all; you are the omnipresent spirit; you are the lord of the gods; you are the ultimate Truth; you are fearless; you are always unchanged; you are Brahma without attributes; you are the energy of the Sun; you are intellectual functions; you are our great protector; you are the ocean of holiness; you are purity; you lack the traits of darkness; you possess the six high attributes; you are the one who cannot be overcome in battle. From you, all things have come; you are of excellent deeds; you are all that has not existed and all that has existed. You are pure knowledge; you reveal this animate and inanimate universe to us just as Surya does with his rays; you overshadow the glory of Surya at every moment, and you are the destroyer of all; you encompass all that is perishable and all that is imperishable. O, shining like Agni, you burn everything just as Surya does in his fury. O formidable one, you resist like the fire that destroys all during the time of Universal Dissolution. O mighty Garuda who soars through the skies, we seek your protection. O lord of birds, your power is exceptional, your brightness shines like fire, your brilliance is like lightning that no darkness can approach. You reach the very clouds, and you are both the cause and the effect; the giver of boons and unbeatable in strength. O Lord, this entire universe is warmed by your glory, bright like the shine of heated gold. Protect these noble gods, who, overwhelmed by you and filled with fear, are fleeing in all directions across the heavens in their celestial chariots. O best of birds, you, the Lord of all, are the son of the compassionate and noble Rishi Kasyapa; therefore, do not be angry but show mercy to the universe. You are Supreme. O, calm your anger and keep us safe. At your voice, loud as thunder, the ten directions, the skies, the heavens, the Earth, and our hearts tremble continuously. O, reduce this body of yours that resembles Agni. At the sight of your presence, which is as fearsome as Yama's wrath, our hearts lose their composure and tremble. O lord of birds, be favorable to us who seek your mercy! O illustrious one, grant us good fortune and joy.’
And that bird of fair feathers, thus adored by the deities and diverse sections of Rishis, reduced his own energy and splendour.’”
And that beautiful bird, praised by the gods and various groups of sages, diminished its own power and brilliance.”
And thus ends the twenty-third section in the Astika Parva of the Adi Parva.
And that concludes the twenty-third section in the Astika Parva of the Adi Parva.
SECTION XXIV
(Astika Parva continued)
“Sauti said, ‘Then hearing of and beholding his own body, that bird of beautiful feathers diminished its size.’
“Sauti said, ‘Then, upon hearing about and seeing his own body, that bird with beautiful feathers shrank in size.’”
“And Garuda said, ‘Let no creature be afraid; as ye are in a fright at the sight of my terrible form, I shall diminish my energy.’
“And Garuda said, ‘Don’t be afraid; since you are frightened by my fearsome appearance, I will reduce my power.’”
“Sauti continued, ‘Then that bird capable of going everywhere at will, that ranger of the skies capable of calling to his aid any measure of energy, bearing Aruna on his back, wended from his father’s home and arrived at his mother’s side on the other shore of the great ocean. And he placed Aruna of great splendour in the eastern regions, just at a time when Surya had resolved to burn the worlds with his fierce rays.’
“Sauti went on, ‘Then that bird, able to go anywhere it wanted, that wanderer of the skies, capable of summoning any measure of energy, carrying Aruna on its back, left his father’s home and reached his mother’s side on the other side of the great ocean. And he set Aruna of great brilliance in the eastern regions, just when Surya had decided to scorch the worlds with his intense rays.’”
“Saunaka said, ‘When did the revered Surya resolve at the time to burn the worlds? What wrong was done to him by the gods that provoked his ire?’
“Saunaka said, ‘When did the respected Surya decide to scorch the worlds? What did the gods do to provoke his anger?’”
“Sauti said, ‘O sinless one, when Rahu was drinking nectar among the gods at the time of the churning of the ocean he was pointed out to the gods by Surya and Soma, and from that time he conceived an enmity towards those deities. And upon this Rahu sought to devour his afflictor (Surya), became wroth, and thought, ‘Oh, this enmity of Rahu towards me hath sprung from my desire of benefiting the gods. And this dire consequence I alone have to sustain. Indeed, at this pass help I obtain not. And before the very eyes of the denizens of heaven I am going to be devoured and they brook it quietly. Therefore, for the destruction of the worlds must I strive.’ And with this resolution he went to the mountains of the west.
“Sauti said, ‘O sinless one, when Rahu was drinking nectar among the gods during the churning of the ocean, Surya and Soma pointed him out to the gods. From that moment, he developed a hatred toward those deities. Because of this, Rahu tried to consume his tormentor (Surya), became angry, and thought, ‘Oh, this hatred of Rahu toward me has arisen from my desire to help the gods. And I alone must bear this terrible consequence. Truly, at this moment, I find no help. Right before the eyes of the heavenly beings, I'm about to be devoured, and they tolerate it quietly. Therefore, I must strive for the destruction of the worlds.’ With this determination, he went to the western mountains.’
“And from that place he began to radiate his heat around for the destruction of the world. And then the great Rishis, approaching the gods, spake unto them, ‘Lo, in the middle of the night springeth a great heat striking terror into every heart, and destructive of the three worlds.’ Then the gods, accompanied by the Rishis, wended to the Grandsire, and said unto him, ‘O what is this great heat today that causeth such panic? Surya hath not yet risen, still the destruction (of the world) is obvious. O Lord, what will happen when he doth rise?” The Grandsire replied, ‘Indeed, Surya is prepared to rise today for the destruction of the world. As soon as he will appear he will burn everything into a heap of ashes. By me, however, hath the remedy been provided beforehand. The intelligent son of Kasyapa is known to all by the name of Aruna. He is huge of body and of great splendour; he shall stay in front of Surya, doing the duty of his charioteer and taking away all the energy of the former. And this will ensure the welfare of the worlds, of the Rishis, and of the dwellers in heaven.’
“And from that place he began to radiate his heat around for the destruction of the world. Then the great Rishis approached the gods and said, ‘Look, in the middle of the night a great heat is rising, striking fear into every heart and threatening the three worlds.’ The gods, along with the Rishis, went to the Grandsire and asked him, ‘What is this intense heat today that causes such panic? Surya hasn’t risen yet, yet the destruction of the world is clear. O Lord, what will happen when he rises?’ The Grandsire replied, ‘Indeed, Surya is set to rise today for the destruction of the world. As soon as he appears, he will turn everything into a heap of ashes. However, I have provided the remedy in advance. The intelligent son of Kasyapa is known by everyone as Aruna. He is massive and radiant; he will stay in front of Surya, acting as his charioteer and absorbing all of his energy. This will ensure the safety of the worlds, the Rishis, and the inhabitants of heaven.’
“Sauti continued, ‘Aruna, at the behest of the Grandsire, did all that he was ordered to do. And Surya rose veiled by Aruna’s person. I have told thee now why Surya was in wrath, and how Aruna, the brother of Garuda, was appointed as his charioteer. Hear next of that other question asked by thee a little while ago.’”
“Sauti continued, ‘Aruna, following the instructions of the Grandsire, did everything he was told to do. And Surya rose, concealed by Aruna’s presence. I’ve explained to you why Surya was angry and how Aruna, the brother of Garuda, became his charioteer. Now, let’s address that other question you asked a moment ago.’”
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva.
And so ends the twenty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXV
(Astika Parva continued)
“Sauti said, ‘Then that bird of great strength and energy and capable of going at will to every place repaired to his mother’s side on the other shore of the great ocean. Thither lived Vinata in affliction, defeated in wager and put into a state of slavery. Once Kadru calling Vinata who had prostrated herself before the former, addressed her these words in the presence of her son, ‘O gentle Vinata, there is in the midst of the ocean, in a remote quarter, a delightful and fair region inhabited by the Nagas. Bear me thither!’ At this that mother of the bird of fair feathers bore (on her shoulders) the mother of the snakes. And Garuda also, directed by his mother’s words, carried (on his back) the snakes. And that ranger of the skies born of Vinata began to ascend towards the Sun. And thereupon the snakes, scorched by the rays of the Sun, swooned away. And Kadru seeing her sons in that state prayed to Indra, saying, ‘I bow to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra! I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort of Sachi! By thy showers, be thou the protector of the snakes scorched by the Sun. O thou best of the deities, thou art our great protector. O Purandara, thou art able to grant rain in torrents. Thou art Vayu (the air), the clouds, fire, and the lightning of the skies. Thou art the propeller of the clouds, and hast been called the great cloud (i.e., that which will darken the universe at the end of Yuga). Thou art the fierce and incomparable thunder, and the roaring clouds. Thou art the Creator of the worlds and their Destroyer. Thou art unconquered. Thou art the light of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes. Thou art a god, and the final resource. Thou art, O deity, all amrita, and the most adored Soma. Thou art the moment, the lunar day, the bala (minute), thou art the kshana (4 minutes). Thou art the lighted fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and thou Truti. Thou art the year, the seasons, the months, the nights, and the days. Thou art the fair Earth with her mountains and forests. Thou art also the firmament, resplendent with the Sun. Thou art the great Ocean with heaving billows and abounding with whales, swallowers of whales, and makaras, and various fishes. Thou art of great renown, always adored by the wise and by the great Rishis with minds rapt in contemplation. Thou drinkest, for the good of all creatures, the Soma juice in sacrifices and the clarified butter offered with sacred invocation. Thou art always worshipped at sacrifices by Brahmanas moved by desire of fruit. O thou of incomparable mass of strength, thou art sung in the Vedas and Vedangas. It is for that reason that learned Brahmanas bent upon performing sacrifices, study the Vedas with every care.’”
“Sauti said, ‘Then that powerful and energetic bird, able to travel anywhere at will, flew to his mother's side on the other shore of the vast ocean. There lived Vinata in sorrow, defeated in her wager and reduced to servitude. One day, Kadru called to Vinata, who had bowed down before her, and addressed her in front of her son, ‘O gentle Vinata, there is a beautiful and appealing land in the middle of the ocean, in a distant place, inhabited by the Nagas. Take me there!’ At this, the mother of the bird with beautiful feathers carried the mother of the snakes on her shoulders. And Garuda, guided by his mother’s words, also carried the snakes on his back. The bird, born from Vinata and a wanderer of the skies, began to rise towards the Sun. Consequently, the snakes, scorched by the Sun's rays, fainted. Seeing her sons in that state, Kadru prayed to Indra, saying, ‘I bow to you, Lord of all the gods! I bow to you, slayer of Vritra! I bow to you, slayer of Namuchi! O you with a thousand eyes, consort of Sachi! With your rains, be the protector of the snakes scorched by the Sun. O best of the deities, you are our great protector. O Purandara, you have the power to bring torrential rain. You are Vayu (the air), the clouds, fire, and the lightning of the skies. You drive the clouds and are known as the great cloud (the one that darkens the universe at the end of Yuga). You are the fierce and unmatched thunder, and the roaring clouds. You are the Creator and Destroyer of worlds. You are unconquerable. You are the light of all creatures, Aditya, Vibhavasu, and the marvelous elements. You are the ruler of all gods. You are Vishnu. You have a thousand eyes. You are a god and the ultimate refuge. You are, O deity, the essence of all amrita, and the most revered Soma. You are the moment, the lunar day, the bala (minute), and the kshana (4 minutes). You are the lighted fortnight and the dark fortnight. You are kala, you are kashtha, and you are Truti. You are the year, the seasons, the months, the nights, and the days. You are the beautiful Earth with her mountains and forests. You are also the sky, shining with the Sun. You are the great Ocean with its surging waves and full of whales, whale eaters, makaras, and various fishes. You are renowned, always revered by the wise and the great Rishis with minds focused in contemplation. You drink the Soma juice at sacrifices for the good of all creatures and the clarified butter offered with sacred invocations. You are always worshipped at sacrifices by Brahmanas seeking the fruits of their actions. O you of incomparable strength, you are celebrated in the Vedas and Vedangas. It is for this reason that learned Brahmanas, intent on performing sacrifices, study the Vedas with great care.’”
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXVI
(Astika Parva continued)
“Sauti said, ‘And then Indra, the king of gods, having the best of horses for his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!’ And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.
“Sauti said, ‘Then Indra, the king of the gods, who had the best horses to carry him, was honored by Kadru and covered the entire sky with thick blue clouds. He commanded the clouds, saying, "Pour out your life-giving and blessed rain!" Those clouds, glowing with lightning and continuously rumbling against each other in the sky, released a heavy downpour. Because of those incredible and thunderous clouds that were constantly producing massive amounts of water, it looked like the end of an era had arrived. The countless waves created by the torrential rain, the deep rumble of the clouds, the bright flashes of lightning, the fierce wind, and the overall turmoil made the sky appear as if it were dancing in madness. The sky became dark, and the rays of the Sun and the Moon completely vanished due to the relentless rain.’”
“And upon Indra’s causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka.”
“And when Indra caused that downpour, the Nagas were incredibly happy. The Earth was flooded everywhere. The cool, clear water even reached the underworld. There were countless waves of water all over the Earth. The snakes and their mother safely reached the island called Ramaniyaka.”
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva.
And so ends the twenty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXVII
(Astika Parva continued)
“Sauti said, ‘And then the Nagas drenched by that shower, became exceedingly glad. And borne by that bird of fair feathers, they soon arrived at the island. That island had been fixed by the Creator of the Universe as the abode of the makaras. There they saw the terrible Lavana Samudra (ocean of salt). On arriving there with Garuda, they saw there a beautiful forest washed by the waters of the sea and resounding with the music of winged choirs. And there were clusters of trees all around laden with various fruits and flowers. And there were also fair mansions all around; and many tanks full of lotuses. And it was also adorned with many lakes of pure water. And it was refreshed with pure incense-breathing breezes. And it was adorned with many a tree that grew only on the hills of Malaya, and seemed by their tallness to reach the very heavens. And there were also various other trees whose flowers were scattered all around by the breeze. And that forest was charming and dear to the Gandharvas and always gave them pleasure. And it was full of bees maddened with the honey they sucked. And the sight of all this was exceedingly delightful. And in consequence of many things there, capable of charming everybody, that forest was fair, delightful, and holy. And, echoing with the notes of various birds, it delighted greatly the sons of Kadru.
“Sauti said, ‘Then the Nagas, soaked by that shower, were incredibly happy. Carried by that bird with beautiful feathers, they quickly reached the island. This island had been designated by the Creator of the Universe as the home of the makaras. There, they saw the fearsome Lavana Samudra (ocean of salt). Upon arriving there with Garuda, they beheld a stunning forest bathed by the sea's waters and filled with the melodies of singing birds. Trees laden with a variety of fruits and flowers surrounded them. There were charming mansions all around, along with many ponds brimming with lotuses. The place was also adorned with several lakes of clear water and refreshed by fragrant breezes. Tall trees that only grew on the Malaya hills seemed to stretch up to the heavens. There were other trees too, whose flowers scattered in the breeze. This forest was enchanting and beloved by the Gandharvas, always bringing them joy. It was filled with bees intoxicated by the honey they gathered. The sight of all this was extremely delightful. Because of the many things there that could charm anyone, that forest was beautiful, pleasing, and sacred. Echoing with the songs of various birds, it greatly delighted the sons of Kadru.’"
“And the snakes, after arriving at that forest, began to enjoy themselves. And they commanded the lord of birds, viz., Garuda, of great energy, saying, ‘Convey us to some other fair island with pure water. Thou ranger of the skies, thou must have seen many fair regions while coursing (through the air).’ Garuda, alter reflecting for a few moments, asked his mother Vinata, saying, ‘Why, mother, have I to do the bidding of the snakes?’ Vinata thus questioned by him spake unto that ranger of the skies, her son, invested with every virtue, of great energy, and great strength, as follows: “Vinata said, ‘O thou best of birds, I have become, from misfortune, the slave of my co-wife. The snakes, by an act of deception, caused me to lose my bet and have made me so.’ When his mother had told him the reason, that ranger of the skies, dejected with grief, addressed the snakes, saying, ‘Tell me, ye snakes, by bringing what thing, gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bondage to you.’” Sauti continued, ‘The snakes, hearing him, said, ‘Bring thou amrita by force. Then O bird, shall you be freed from bondage.’” And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
“And the snakes, after reaching that forest, began to enjoy themselves. They asked the lord of the birds, Garuda, who was very powerful, saying, ‘Take us to another beautiful island with clean water. You, traveler of the skies, must have seen many lovely places while flying around.’ Garuda, after thinking for a moment, asked his mother Vinata, ‘Why, mother, do I have to do what the snakes want?’ Vinata replied to her son, who was full of virtues, strength, and energy, ‘O best of birds, I have become the slave of my co-wife because of bad luck. The snakes tricked me out of my bet and made me this way.’ Once his mother explained the reason, Garuda, feeling sad and upset, spoke to the snakes, saying, ‘Tell me, snakes, what do I need to bring, learn, or accomplish to be free from this servitude to you?’” Sauti continued, ‘The snakes replied, ‘You must forcibly bring us amrita. Then, O bird, you will be free from servitude.’” And so ends the twenty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXVIII
(Astika Parva continued)
“Sauti said, ‘Garuda, thus addressed by the snakes, then said unto his mother, ‘I shall go to bring amrita, I desire to eat something in the way. Direct me to it.’ Vinata replied, ‘In a remote region in the midst of the ocean, the Nishadas have their fair home. Having eaten the thousands of Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brahmana. Of all creatures a Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when angry, becomes like fire or the Sun, like poison or an edged weapon. A Brahmana, it has been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. O child, he is never to be slain by thee even in anger. Hostility with Brahmanas, therefore, would not be proper under any circumstances. O sinless one, neither Agni nor Surya truly can consume so much as does a Brahmana of rigid vows, when angry. By these various indications must thou know a good Brahmana. Indeed, a brahmana is the first-born of all creatures, the foremost of the four orders, the father and the master of all.’” Garuda then asked, ‘O mother, of what form is a Brahmana, of what behaviour, and of what prowess? Doth he shine like fire, or is he of tranquil mien? And, O mother, it behoveth thee to tell my inquiring self, those auspicious signs by which I may recognise a Brahmana.’” Vinata replied, saying, ‘O child, him shouldst thou know as the best amongst Brahmanas who having entered thy throat would torture thee as a fish-hook or burn thee as blazing charcoal. A Brahmana must never be slain by thee even in anger.’ And Vinata out of affection for her son, again told him these words, ‘Him shouldst thou know as a good Brahmana who would not be digested in thy stomach.’ Although she knew the incomparable strength of her son, yet she blessed him heartily, for, deceived by the snakes, she was very much afflicted by woe. And she said. ‘Let Marut (the god of the winds) protect thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy head, and the Vasus thy whole body. I also, O child (engaged in beneficial ceremonies), shall sit here for your welfare. Go then, O child, in safety to accomplish thy purpose.’
“Sauti said, ‘Garuda, after being addressed by the snakes, then told his mother, ‘I will go get the amrita, but I want to eat something on the way. Please point me in the right direction.’ Vinata replied, ‘In a distant area in the middle of the ocean, the Nishadas have their beautiful home. After consuming the thousands of Nishadas that live there, bring back the amrita. But never set your heart on killing a Brahmana. A Brahmana must not be harmed at all. He is like fire. When angry, a Brahmana becomes like fire or the Sun, like poison or a sharp weapon. It has been said that a Brahmana is the master of all living beings. For these and other reasons, a Brahmana is honored by the virtuous. O child, you must never harm him, even out of anger. It's not right to be hostile towards Brahmanas under any circumstances. O pure one, no one can consume as much as a Brahmana of strict vows when he is angry. By these various signs, you should recognize a good Brahmana. Indeed, a Brahmana is the firstborn of all beings, the highest among the four orders, the father and master of all.’” Garuda then asked, ‘O mother, what does a Brahmana look like, what is his behavior, and what strength does he possess? Does he shine like fire, or is he calm in demeanor? And, O mother, please tell me the auspicious signs by which I can recognize a Brahmana.’” Vinata replied, saying, ‘O child, you should know him as the best among Brahmanas who would cause you pain like a fish-hook or burn you like hot charcoal. A Brahmana must never be harmed by you, not even in anger.’ Out of love for her son, Vinata repeated these words, ‘You should recognize a good Brahmana who cannot be digested in your stomach.’ Although she knew her son was incredibly strong, she blessed him wholeheartedly, for she was deeply troubled by the deceit of the snakes. She said, ‘May Marut (the god of the winds) protect your wings, and Surya and Soma your back; may Agni protect your head, and the Vasus your entire body. I will also, O child (engaged in beneficial rituals), remain here for your safety. Go then, O child, and accomplish your mission safely.’”
“Sauti continued, ‘Then Garuda, having heard the words of his mother, stretched his wings and ascended the skies. And endued with great strength, he soon fell upon the Nishadas, hungry and like another Yama. And bent upon slaying the Nishadas, he raised a great quantity of dust that overspread the firmament, and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then that lord of birds obstructed the principal thoroughfares of the town of the Nishadas by his mouth, increasing its orifice at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousand into the skies when the trees in a forest are shaken by the winds, so those Nishadas blinded by the dust raised by the storm entered the wide-extending cleft of Garuda’s mouth open to receive them. And then the hungry lord of all rangers of the skies, that oppressor of enemies, endued with great strength, and moving with greatest celerity to achieve his end, closed his mouth, killing innumerable Nishadas following the occupation of fishermen.’”
“Sauti continued, ‘Then Garuda, hearing his mother’s words, stretched his wings and soared into the sky. Filled with immense strength, he soon descended upon the Nishadas, hungry and fierce like a new Yama. Determined to destroy the Nishadas, he raised a massive cloud of dust that covered the sky, and drawing up water from the ocean, shook the trees on the nearby mountains. Then that lord of birds blocked the main paths of the Nishada town with his mouth, expanding it at will. The Nishadas hurriedly flew towards the gaping mouth of the great serpent-eater. Just like birds fleeing in panic soar into the skies when the forest trees are rustled by the winds, the Nishadas, blinded by the dust stirred up by the storm, rushed into the wide opening of Garuda’s mouth. Then the hungry lord of all sky hunters, the destroyer of enemies, filled with great power and moving with incredible speed to fulfill his intent, closed his mouth, killing countless Nishadas who were fishermen.’”
So ends the twenty-eighth section in the Astika Parva of Adi Parva.
So concludes the twenty-eighth section in the Astika Parva of Adi Parva.
SECTION XXIX
(Astika Parva continued)
“Sauti continued, ‘A certain Brahmana with his wife had entered the throat of that ranger of the skies. The former began to burn the bird’s throat like a piece of flaming charcoal. Him Garuda addressed, saying, ‘O best of Brahmanas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me, although he may be always engaged in sinful practices.’ Unto Garuda who had thus addressed him that Brahmana said, ‘O, let this woman of the Nishada caste, who is my wife, also come out with me.’ And Garuda said, ‘Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay since thou hast not yet been digested by the heat of my stomach.’
“Sauti continued, ‘A certain Brahmin and his wife had entered the throat of that creature of the skies. The man began to burn the bird’s throat like a piece of flaming charcoal. Garuda addressed him, saying, ‘O best of Brahmins, come out quickly from my mouth, which I open for you. A Brahmin must never be harmed by me, even if he is constantly engaged in sinful activities.’ To Garuda’s words, the Brahmin replied, ‘Oh, let this woman of the Nishada caste, who is my wife, come out with me as well.’ And Garuda said, ‘Bring the woman of the Nishada caste with you and come out quickly. Save yourself without delay since you have not yet been digested by the heat of my stomach.’”
“Sauti continued, ‘And then that Brahmana, accompanied by his wife of the Nishada caste, came out, and praising Garuda wended whatever way he liked. And when that Brahmana had come out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. He then saw his father, and, hailed by him, Garuda, of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, ‘O child, is it well with thee? Dost thou get sufficient food every day? Is there food in plenty for thee in the world of men?’
“Sauti continued, ‘Then that Brahmana, along with his wife from the Nishada caste, came out, praising Garuda as he went wherever he wanted. After the Brahmana and his wife emerged, that lord of birds, swift as thought, spread his wings and soared into the sky. He then spotted his father, and as he was greeted by him, Garuda, unmatched in strength, responded appropriately. The great Rishi (Kasyapa) then asked him, ‘O child, are you well? Do you have enough to eat every day? Is there plenty of food for you in the world of humans?’”
“Garuda replied, ‘My mother is ever well. And so is my brother, and so am I. But, father, I do not always obtain plenty of food, for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita. Indeed, I shall fetch it today for emancipating my mother from her bondage. My mother command me, saying, ‘Eat thou the Nishadas.’ I have eaten them by thousands, but my hunger is not appeased. Therefore, O worshipful one, point out to me some other food, by eating which, O master, I may be strong enough to bring away amrita by force. Thou shouldst indicate some food wherewith I may appease my hunger and thirst.’
“Garuda replied, ‘My mother is doing well, and so is my brother, and so am I. But, father, I don’t always have enough to eat, which makes me restless. I’ve been sent by the snakes to fetch the precious amrita. Today, I will get it to free my mother from her captivity. My mother told me to eat the Nishadas. I’ve consumed thousands of them, but I’m still hungry. So, O revered one, please suggest some other food that I can eat to gain the strength to bring back the amrita by force. You should let me know what something might be to satisfy my hunger and thirst.’”
“Kasyapa replied, ‘This lake thou seest is sacred. It hath been heard, of even in the heavens. There is an elephant, with face downwards, who continually draggeth a tortoise, his elder brother. I shall speak to you in detail of their hostility in former life. Just listen as I tell you why they are here.
“Kasyapa replied, ‘This lake you see is sacred. It's been talked about even in the heavens. There’s an elephant, with its face down, who constantly drags a tortoise, his older brother. I’ll explain to you in detail about their conflict from a past life. Just listen as I tell you why they are here.
“There was of old a great Rishi of the name of Vibhavasu. He was exceedingly wrathful. He had a younger brother of the name of Supritika. The latter was averse to keeping his wealth jointly with his brother’s. And Supritika would always speak of partition. After some time his brother Vibhavasu told Supritika, ‘It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men alter they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated. For these reasons the wise never speak approvingly of partition amongst brothers who, when divided, do not regard the most authoritative Sastras and live always in fear of each other. But as thou, Supritika, without regarding my advice impelled by desire of separation, always wishest to make an arrangement about your property, thou shall become an elephant.’ Supritika, thus cursed, then spake unto Vibhavasu, ‘Thou also shall become a tortoise moving in the midst of the waters.’
“There was once a great sage named Vibhavasu. He was very angry all the time. He had a younger brother named Supritika. Supritika didn’t want to share his wealth with his brother. He always talked about splitting their assets. After a while, Vibhavasu told Supritika, ‘It’s really foolish for people blinded by their love of money to want to divide their inheritance. Once they split it, they end up fighting with each other, deceived by their wealth. Then, enemies pretending to be friends create rifts between clueless and selfish people after they’ve separated their wealth, highlighting each other's faults and escalating their disputes, leading them to fall apart one by one. Complete ruin quickly follows those who are separated. For these reasons, wise people don’t support dividing wealth among brothers, who, once divided, ignore the most authoritative scriptures and live in constant fear of one another. But since you, Supritika, driven by the desire for separation and disregarding my advice, always want to arrange your property, you will become an elephant.’ Upon hearing this curse, Supritika replied to Vibhavasu, ‘You will also become a tortoise swimming in the waters.’”
“And thus on account of wealth those two fools, Supritika and Vibhavasu, from each other’s curse, have become an elephant and a tortoise respectively. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive strength and the weight of their bodies. And in this lake those two beings of huge bodies are engaged in acts according to their former hostility. Look here, one amongst them, the handsome elephant of huge body, is even now approaching. Hearing his roar, the tortoise also of huge body, living within the waters, cometh out, agitating the lake violently. And seeing him the elephant, curling his trunk, rusheth into the water. And endued with great energy, with motion of his tusks and fore-part of his trunk and tail and feet, he agitates the water of the lake abounding with fishes. And the tortoise also of great strength, with upraised head, cometh forward for an encounter. And the elephant is six yojanas in height and twice that measure in circumference. And the height of the tortoise also is three yojanas and his circumference ten. Eat thou up both of them that are madly engaged in the encounter and bent upon slaying each other, and then accomplish the task that thou desirest. Eating that fierce elephant which looketh like a huge mountain and resembleth a mass of dark clouds, bring thou amrita.’
"And so, because of their wealth, those two fools, Supritika and Vibhavasu, have become an elephant and a tortoise as a result of each other’s curse. Out of their anger, they have both turned into lesser animals. They are constantly at odds with each other, boasting about their immense strength and size. In this lake, these two large creatures are acting according to their past rivalry. Look, here comes the handsome elephant of massive size. Hearing his roar, the tortoise, which is also huge, comes out of the water, creating a stir in the lake. Seeing him, the elephant curls his trunk and charges into the water. Filled with energy, he stirs the lake, where fish abound, with his tusks, trunk, tail, and feet. The tortoise, strong and with his head held high, approaches for a fight. The elephant is six yojanas tall and twice that around. The tortoise stands three yojanas high and has a circumference of ten. Devour both of them as they fiercely engage in battle and are intent on killing each other, and then achieve the goal you desire. After consuming that fierce elephant, which looks like a massive mountain and resembles a stormy cloud, bring forth amrita."
“Sauti continued, ‘Having said so unto Garuda, he (Kasyapa) blessed him, saying, ‘Blest be thou when thou art in combat with the gods. Let water pitchers filled to the brim, Brahmanas, kine, and other auspicious objects, bless thee, thou oviparous one. And, O thou of great strength, when thou art engaged with the gods in combat, let the Riks, the Yajus, the Samas, the sacred sacrificial butter, all the mysteries (Upanishads), constitute thy strength.’
“Sauti continued, ‘After saying this to Garuda, he (Kasyapa) blessed him, saying, ‘May you be blessed during your battles with the gods. Let pitchers of water filled to the brim, Brahmanas, cows, and other auspicious items bless you, oh one who lays eggs. And, oh you of great strength, when you’re fighting the gods, may the Riks, the Yajus, the Samas, the sacred sacrificial butter, and all the mysteries (Upanishads) be your strength.’
“Garuda, thus addressed by his father, wended to the side of that lake. He saw that expanse of clear water with birds of various kinds all around. And remembering the words of his father, that ranger of the skies possessed of great swiftness of motion, seized the elephant and the tortoise, one in each claw. And that bird then soared high into the air. And he came upon a sacred place called Alamva and saw many divine trees. And struck by the wind raised by his wings, those trees began to shake with fear. And those divine trees having golden boughs feared that they would break. And the ranger of the skies seeing that those trees capable of granting every wish were quaking with fear, went to other trees of incomparable appearance. And those gigantic trees were adorned with fruits of gold and silver and branches of precious gems. And they were washed with the water of the sea. And there was a large banian among them, which had grown into gigantic proportions, that spoke unto that lord of bird coursing towards it with the fleetness of the mind, ‘Sit thou on this large branch of mine extending a hundred yojanas and eat the elephant and the tortoise.’ When that best of birds, of great swiftness and of body resembling a mountain, quickly alighted upon a bough of that banian tree, the resort of thousands of winged creatures-that bough also full of leaves shook and broke down.’”
“Garuda, addressed by his father, made his way to the edge of that lake. He saw the wide stretch of clear water surrounded by various birds. Remembering his father’s words, the swift ranger of the skies seized the elephant and the tortoise, one in each claw. He then soared high into the air and came upon a sacred place called Alamva, where he saw many divine trees. The wind from his wings caused those trees to tremble with fear. The divine trees with golden branches worried they might break. Seeing that these wish-granting trees were shaking, the ranger of the skies turned to other exceptional trees. These enormous trees were adorned with fruits of gold and silver and branches of precious gems, and they were washed by the sea's waters. Among them stood a massive banyan tree, grown to gigantic size, which spoke to the lord of the birds as he approached with amazing speed, ‘Perch on my large branch that reaches a hundred yojanas and feast on the elephant and the tortoise.’ When that great bird, swift and mountain-like in stature, swiftly landed on a branch of that banyan tree, home to thousands of winged creatures, that branch also filled with leaves shook and broke.”
So ends the twenty-ninth section in the Astika Parva of the Adi Parva.
So ends the twenty-ninth section in the Astika Parva of the Adi Parva.
SECTION XXX
(Astika Parva continued)
“Sauti said, ‘At the very touch by Garuda of great might with his feet, the branch of the tree broke as it was caught by Garuda. Casting his eyes around in wonder he saw Valakhilya Rishis hanging therefrom with heads downwards and engaged in ascetic penances. Reflecting that if that bough fell down, the Rishis would be slain, the mighty one held the elephant and the tortoise still more firmly with his claws. And from fear of slaying the Rishis and desire of saving them, held that bough in his beaks, and rose on his wings. The great Rishis were struck with wonder at the sight of that act of his which was beyond even the power of the gods, and gave that mighty bird a name. And they said, ‘As this ranger of the skies rises on its wings bearing a heavy burden, let this foremost of birds having snakes for his food be called Garuda (bearer of heavy weight).’
“Sauti said, ‘As Garuda, the mighty one, touched the branch of the tree with his feet, it broke under his weight. Looking around in amazement, he saw the Valakhilya Rishis hanging upside down from it, deep in their ascetic practices. Realizing that if the branch fell, the Rishis would be in danger, the powerful Garuda held onto the elephant and the tortoise even more tightly with his claws. Out of fear of harming the Rishis and the desire to save them, he grabbed the branch with his beak and soared into the air. The great Rishis were filled with awe at this act, which surpassed even the capabilities of the gods, and gave a name to the mighty bird. They said, ‘Since this sky ranger rises into the air while carrying a heavy load, let this foremost of birds, who eats snakes, be called Garuda (the bearer of heavy weight).’
“And shaking the mountains by his wings, Garuda leisurely coursed through the skies. And as he soared with the elephant and the tortoise (in his claws), he beheld various regions underneath. Desiring as he did to save the Valakhilyas, he saw not a spot whereon to sit. At last he went to that foremost of mountains called Gandhamadana. There he saw his father Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that ranger of the skies, of divine form, possessed of great splendour, and energy and strength, and endued with the speed of the wind or the mind, huge as a mountain peak, a ready smiter like the curse of a Brahmana, inconceivable, indescribable, frightful to all creatures, possessed of great prowess, terrible, of the splendour of Agni himself, and incapable of being overcome by the deities, Danavas, and invincible Rakshasas, capable of splitting mountain summits and sucking the ocean itself and destroying the three worlds, fierce, and looking like Yama himself. The illustrious Kasyapa, seeing him approach and knowing also his motive, spoke unto him these words:
“And shaking the mountains with his wings, Garuda flew through the skies at a leisurely pace. As he soared with the elephant and the tortoise in his claws, he looked down at various regions below. Eager to save the Valakhilyas, he couldn’t find a place to land. Eventually, he reached the prominent mountain called Gandhamadana. There, he saw his father Kasyapa engaged in intense meditation. Kasyapa also saw his son, the sky wanderer, with a divine form, radiating great splendor, energy, and strength, moving as swiftly as the wind or thought, massive like a mountain peak, a fierce warrior like the wrath of a Brahmana, beyond comprehension and description, terrifying to all living beings, with immense power, formidable, shining with the brilliance of Agni himself, and unbeatable by the gods, Danavas, or invincible Rakshasas, capable of splitting mountain tops, draining the ocean, and destroying the three worlds, fierce, and looking like Yama himself. The renowned Kasyapa, seeing him approach and understanding his purpose, said these words to him:
“Kasyapa said, ‘O child, do not commit a rash act, for then thou wouldst have to suffer pain. The Valakhilyas, supporting themselves by drinking the rays of the sun, might, if angry, blast thee.’
“Kasyapa said, ‘O child, don’t act impulsively, because then you would have to deal with pain. The Valakhilyas, who sustain themselves by drinking the rays of the sun, could strike you down if they get angry.’”
“Sauti continued, ‘Kasyapa then propitiated, for the sake of his son, the Valakhilyas of exceeding good fortune and whose sins had been destroyed by ascetic penances.’ And Kasyapa said, ‘Ye whose wealth is asceticism, the essay of Garuda is for the good of all creatures. The task is great that he is striving to accomplish. It behoveth you to accord him your permission.’
“Sauti continued, ‘Kasyapa then worshipped, for the sake of his son, the Valakhilyas, who were extremely fortunate and whose sins had been erased through their ascetic practices.’ And Kasyapa said, ‘You who possess the wealth of asceticism, Garuda’s mission is for the benefit of all living beings. The task he is trying to achieve is significant. It is fitting for you to grant him your permission.’”
“Sauti continued, ‘Those ascetics thus addressed by the illustrious Kasyapa, abandoned that bough and went to the sacred mountain of Himavat for purposes of ascetic penances. After those Rishis had gone away, the son of Vinata, with voice obstructed by the bough in his beaks, asked his father Kasyapa saying, ‘O illustrious one, where shall I throw this arm of the tree? O illustrious one, indicate to me some region without human beings.’ Then Kasyapa spoke of a mountain without human beings with caves and dales always covered with snow and incapable of approach by ordinary creatures even in thought. And the great bird bearing that branch, that elephant, and that tortoise, proceeded with great speed towards that mountain. The great arm of the tree with which that bird of huge body flew away could not be girt round with a cord made of a hundred (cow) hides. Garuda, the lord of birds, then flew away for hundreds of thousand of yojanas within—the shortest time. And going according to the directions of his father to that mountain almost in a moment, that ranger of the skies let fall the gigantic bough. And it fell with a great noise. And that Prince of mountains shook, struck with the storm raised by Garuda’s wings. And the trees thereon dropped showers of flowers. And the peaks decked with gems and gold adorning that great mountain itself, were loosened and tell down on all sides. And the falling bough struck down numerous trees which, with golden flowers amid dark foliage, shone there like clouds charged with lightning. And those trees, bright as gold, falling down upon the ground and, dyed with mountain metals, shone as if they were bathed in the rays of the sun.
“Sauti continued, ‘The ascetics, after being addressed by the renowned Kasyapa, left that branch behind and went to the sacred mountain of Himavat to engage in their ascetic practices. Once the Rishis had departed, the son of Vinata, with his beak obstructed by the branch, asked his father Kasyapa, saying, ‘O illustrious one, where should I dispose of this arm of the tree? O esteemed one, please point me to a place without humans.’ Kasyapa then described a mountain devoid of human presence, filled with caves and valleys that were perpetually covered in snow, a place that was unreachable even in thought for ordinary beings. The great bird, carrying that branch, an elephant, and a tortoise, swiftly flew toward that mountain. The massive branch that the giant bird flew away with could not be encircled by a cord made from a hundred cow hides. Garuda, the lord of birds, then soared away for countless yojanas in no time at all. Following his father's directions, he almost instantly arrived at that mountain, where he released the gigantic bough. It crashed down with a tremendous noise. The mighty mountain trembled, struck by the gust created by Garuda's wings. Trees showered down with blossoms, and the peaks, adorned with gems and gold, loosened and fell in all directions. The crashing bough brought down numerous trees that, with their golden flowers amidst dark foliage, shone like clouds filled with lightning. Those golden-hued trees, falling to the ground and stained with mountain minerals, sparkled as if bathed in sunlight.’
“Then that best of birds, Garuda, perching on the summit of that mountain, ate both the elephant and the tortoise, rose on his wings with great speed from the top of the mountain.
“Then that greatest of birds, Garuda, sitting on top of that mountain, ate both the elephant and the tortoise, and quickly soared up from the peak of the mountain.”
“And various omens began to appear among the gods foreboding fear. Indra’s favourite thunderbolt blazed up in a fright. Meteors with flames and smoke, loosened from the welkin, shot down during the day. And the weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods, began to spend their force against one another. Such a thing had never happened even during the war between the gods and the Asuras. And the winds blew accompanied with thunder, and meteors fell by thousands. And the sky, though cloudless, roared tremendously. And even he who was the god of gods shed showers of blood. And the flowery garlands on the necks of the gods faded and their prowess suffered diminution. And terrible masses of clouds dropped thick showers of blood. And the dust raised by the winds darkened the splendour of the very coronets of the gods. And He of a thousand sacrifices (Indra), with the other gods, perplexed with fear at the sight of those dark forebodings spoke unto Vrihaspati thus, ‘Why, O worshipful one, have these natural disturbances suddenly arisen? No foe do I behold who would oppress us in war.’ Vrihaspati answered, ‘O chief of the gods, O thou of a thousand sacrifices, it is from thy fault and carelessness, and owing also to the ascetic penance of the high-souled great Rishis, the Valakhilyas, that the son of Kasyapa and Vinata, a ranger of the skies endued with great strength and possessing the capacity of assuming at will any form, is approaching to take away the Soma. And that bird, foremost among all endued with great strength, is able to rob you of the Soma. Everything is possible with him; the unachievable he can achieve.’
“And various omens began to appear among the gods, bringing a sense of dread. Indra’s favorite thunderbolt flared up in alarm. Meteors, blazing with flames and smoke, fell from the sky during the day. The weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts, and other gods started clashing against each other. Such a thing had never happened, even during the war between the gods and the Asuras. The winds roared with thunder, and meteors rained down by the thousands. The sky, despite being clear, thundered violently. Even the greatest of the gods shed streams of blood. The floral garlands around the gods’ necks wilted, and their power diminished. Terrifying storm clouds released heavy rains of blood. The dust raised by the winds obscured the brilliance of the gods' crowns. Indra, the god of a thousand sacrifices, along with the other gods, overwhelmed with fear by these dark omens, spoke to Vrihaspati, saying, ‘Why, O revered one, have these natural disturbances suddenly appeared? I see no enemy who would attack us in battle.’ Vrihaspati replied, ‘O chief of the gods, O thou of a thousand sacrifices, it is due to your negligence and the ascetic practice of the noble sages, the Valakhilyas, that the son of Kasyapa and Vinata, a powerful sky ranger who can take on any form at will, is on his way to steal the Soma. That bird, the strongest of all, can rob you of the Soma. He can achieve anything; the impossible is within his reach.’”
“Sauti continued, ‘Indra, having heard these words, then spoke unto those that guarded the amrita, saying, ‘A bird endued with great strength and energy has set his heart on taking away the amrita. I warn you beforehand so that he may not succeed in taking it away by force. Vrihaspati has told me that his strength is immeasurable.’ And the gods hearing of it were amazed and took precautions. And they stood surrounding the amrita and Indra also of great prowess, the wielder of the thunder, stood with them. And the gods wore curious breastplates of gold, of great value, and set with gems, and bright leathern armour of great toughness. And the mighty deities wielded various sharp-edged weapons of terrible shapes, countless in number, emitting, even all of them, sparks of fire with smoke. And they were also armed with many a discus and iron mace furnished with spikes, and trident, battle-axe, and various kinds of sharp-pointed missiles and polished swords and maces of terrible form, all befitting their respective bodies. And decked with celestial ornaments and resplendent with those bright arms, the gods waited there, their fears allayed. And the gods, of incomparable strength, energy, and splendour, resolved to protect the amrita. Capable of splitting the towns of the Asuras, all displayed themselves in forms resplendent as the fire. And in consequence of the gods standing there, that (would be) battle-field, owing to hundreds of thousands of maces furnished with iron spikes, shone like another firmament illumined by the rays of the Sun.’”
“Sauti continued, ‘Indra, after hearing this, spoke to the guards of the amrita, saying, ‘A bird with tremendous strength and energy is determined to steal the amrita. I’m warning you now so that he doesn’t succeed by force. Vrihaspati has told me that his strength is beyond measure.’ The gods were astonished upon hearing this and took precautions. They surrounded the amrita, and Indra, the mighty thunder-wielder, stood with them. The gods wore unique gold breastplates, highly valuable and set with gems, along with bright leather armor that was incredibly tough. The powerful deities carried various sharp-edged weapons of terrifying shapes, countless in number, all emitting sparks of fire and smoke. They were also armed with discus, iron maces with spikes, tridents, battle-axes, and different kinds of sharp missiles, along with polished swords and frightening maces, all suited to their formidable forms. Adorned with celestial ornaments and gleaming with their brilliant weapons, the gods stood ready, their fears calmed. The gods, unmatched in strength, energy, and radiance, resolved to protect the amrita. Capable of demolishing the towns of the Asuras, they showcased themselves in forms as bright as fire. As a result of the gods standing there, that battlefield, filled with countless maces with iron spikes, shone like another sky lit up by the sun’s rays.’”
So ends the thirtieth section in the Astika Parva of the Adi Parva.
So ends the thirtieth section in the Astika Parva of the Adi Parva.
SECTION XXXI
(Astika Parva continued)
“Saunaka said, ‘O son of Suta, what was Indra’s fault, what his act of carelessness? How was Garuda born in consequence of the ascetic penances of the Valakhilyas? Why also Kasyapa—a Brahman—had the king of birds for a son? Why, too, was he invincible of all creatures and unslayable of all? Why also was that ranger of the skies capable of going into every place at will and of mustering at will any measure of energy? If these are described in the Purana, I should like to hear them.’
Saunaka said, “Hey, son of Suta, what did Indra do wrong, and what was his careless act? How did Garuda come to be born from the ascetic practices of the Valakhilyas? Also, why did Kasyapa—a Brahman—have the king of birds as his son? Why was he unbeatable by any creature and impossible to kill? And how was that sky traveler able to go anywhere he wanted and summon any amount of energy at will? If these are explained in the Purana, I’d like to hear about them.”
“Sauti said, ‘What thou askest me is, indeed, the subject of the Purana. O twice-born one, listen as I briefly recite it all.
“Sauti said, ‘What you’re asking me is actually the subject of the Purana. O twice-born one, listen as I briefly share it all.
“Once upon a time, when the lord of creation, Kasyapa, was engaged in a sacrifice from desire of offspring, the Rishis, the gods, and the Gandharvas, all gave him help. And Indra was appointed by Kasyapa to bring the sacrificial fuel; and with him those ascetics the Valakhilyas, and all the other deities. And the lord Indra, taking up according to his own strength, a weight that was mountain-like, brought it without any fatigue. And he saw on the way some Rishis, of bodies of the measure of the thumb, all together carrying one single stalk of a Palasa (Butea frondosa) leaf. And those Rishis were, from want of food, very lean and almost merged in their own bodies. And they were so weak that they were much afflicted when sunk in the water that collected in an indentation on the road produced by the hoof of a cow. And Purandara, proud of his strength, beheld them with surprise, and laughing at them in derision soon left them behind insulting them, besides, by passing over their heads. And those Rishis being thus insulted were filled with rage and sorrow. And they made preparations for a great sacrifice at which Indra was terrified. Hear, O Saunaka, of the wish for accomplishment of which those vow-observing wise, and excellent ascetics poured clarified butter of the sacrificial fire with loudly uttered mantras, ‘There shall be another Indra of all gods, capable of going everywhere at will, and of mustering at will any measure of energy, and striking tear into the (present) king of the gods. By the fruit of our ascetic penance, let one arise, fleet as the mind, and fierce withal.’ And the lord of the celestials of a hundred sacrifices, having come to know of this, became very much alarmed and sought the protection of the vow-observing Kasyapa. And the Prajapati Kasyapa, hearing everything from Indra, went to the Valakhilyas and asked them if their sacrifice had been successful. And those truth-speaking Rishis replied to him, saying, ‘Let it be as thou sayest!’ And the Prajapati Kasyapa pacifying them, spake unto them as follows, ‘By the word of Brahman, this one (Indra) hath been made the Lord of the three worlds. Ye ascetics, ye also are striving to create another Indra! Ye excellent ones, it behoveth you not to falsify the word of Brahman. Let not also this purpose, for (accomplishing) which ye are striving, be rendered futile. Let there spring an Indra (Lord) of winged creatures, endued with excess of strength! Be gracious unto Indra who is a suppliant before you.’ And the Valakhilyas, thus addressed by Kasyapa, after offering reverence to that first of the Munis, viz., the Prajapati Kasyapa, spake unto him:
“Once upon a time, when the creator god Kasyapa was performing a sacrifice to have children, the sages, the gods, and the celestial musicians all assisted him. Kasyapa appointed Indra to gather the sacrificial fuel, and along with him were the Valakhilyas and other deities. Indra, using his tremendous strength, carried a burden that seemed as heavy as a mountain without breaking a sweat. On his way, he noticed some sages, tiny in stature, who were all struggling to carry a single Palasa leaf. These sages were extremely skinny from lack of food, nearly disappearing into their own bodies. They were so weak that they struggled even when they got stuck in a puddle formed by a cow's hoofprint. Feeling proud of his power, Indra watched them in disbelief and mocked them, easily passing over their heads. The sages, insulted and filled with anger and sadness, decided to prepare for a grand sacrifice, which frightened Indra. Listen, O Saunaka, to the desire that the wise and disciplined sages expressed as they poured clarified butter into the sacrificial fire, chanting loudly, ‘Let there be another Indra, capable of moving anywhere at will, summoning any amount of energy, and challenging the current king of the gods. Through our ascetic efforts, let one appear, swift as the mind and fierce.’ When the king of the heavens heard this, he became very alarmed and sought the protection of the disciplined Kasyapa. Prajapati Kasyapa, learning everything from Indra, approached the Valakhilyas and asked if their sacrifice had been successful. The truthful sages responded, ‘Whatever you say, let it be!’ Kasyapa, trying to calm them, said, ‘According to the word of Brahman, this one (Indra) has been made the ruler of the three worlds. You ascetics are trying to create another Indra! You great ones, do not go against the word of Brahman. Don't let the purpose you are pursuing become pointless. Let an Indra arise, one who rules the winged creatures and possesses great strength! Please show mercy to Indra, who is seeking your favor.’ The Valakhilyas, addressed by Kasyapa, after honoring him, spoke in response:
“The Valakhilyas said, ‘O Prajapati, this sacrifice of us all is for an Indra! Indeed this hath also been meant for a son being born unto thee! Let this task be now left to thee. And in this matter do whatsoever thou seest to be good and proper.’
“The Valakhilyas said, ‘O Prajapati, this sacrifice from all of us is for an Indra! In fact, this is also intended for a son to be born to you! Let this task now be yours. And in this matter, do whatever you see fit and right.’”
“Sauti continued, ‘Meanwhile, moved by the desire of offspring, the good daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her ascetic penances over, having purified herself with a bath in that season when connubial companionship might prove fruitful, approached her lord. And Kasyapa spake unto her, ‘Respected one, the sacrifice commenced by me hath borne fruit. What hath been desired by thee shall come to pass. Two heroic sons, shall be born unto thee, who shall be the lords of the three worlds. By the penances of the Valakhilyas and by virtue of the desire with which I commenced my sacrifice, those sons shall be of exceedingly good fortune and worshipped in the three worlds!’ And the illustrious Kasyapa spake unto her again, ‘Bear thou these auspicious seeds with great care. These two will be the lords of all winged creatures. These heroic rangers of the skies will be respected in all the worlds, and capable of assuming any form at will.
"Sauti continued, 'Meanwhile, driven by the desire for children, the good daughter of Daksha, the dedicated, kind, and fortunate Vinata, having completed her ascetic penances and purified herself with a bath during the time when marital union might lead to conception, approached her husband. Kasyapa said to her, 'Respected one, the sacrifice I began has yielded results. What you wish for will come true. You will give birth to two brave sons who will be the rulers of the three worlds. Thanks to the penances of the Valakhilyas and the intention with which I started my sacrifice, these sons will be extremely fortunate and honored in all three worlds!' The illustrious Kasyapa spoke to her again, 'Take great care of these auspicious seeds. These two will be the rulers of all winged beings. These courageous roamers of the skies will be respected in all worlds and will have the ability to take any form at will.'
“And the Prajapati, gratified with all that took place, then addressed Indra of a hundred sacrifices, saying, ‘Thou shalt have two brothers of great energy and prowess, who shall be to thee even as the helpmates. From them no injury shall result unto thee. Let thy sorrow cease; thou shalt continue as the lord of all. Let not, however, the utterers of the name of Brahma be ever again slighted by thee. Nor let the very wrathful ones, whose words are even the thunderbolt, be ever again insulted by thee. Indra, thus addressed, went to heaven, his fears dispelled. And Vinata also, her purpose fulfilled, was exceedingly glad. And she gave birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body, became the fore-runner of the Sun. And Garuda was vested with the lordship over the birds. O thou of Bhrigu’s race, hearken now to the mighty achievement of Garuda.’”
“And the Prajapati, pleased with everything that happened, then spoke to Indra, who was known for his many sacrifices, saying, ‘You will have two brothers full of energy and strength, who will be your helpers. They will cause you no harm. Let your worries disappear; you will remain the ruler of all. However, do not ever disrespect those who speak the name of Brahma. And do not insult the fierce ones, whose words are like thunder. Having received this, Indra went to heaven, his fears lifted. Vinata, having achieved her goal, was very happy. She gave birth to two sons, Aruna and Garuda. Aruna, who had not fully developed, became the forerunner of the Sun. And Garuda was given dominion over the birds. O you of Bhrigu’s lineage, listen now to the great accomplishment of Garuda.’”
“So ends the thirty-first section in the Astika Parva of the Adi Parva.
“So ends the thirty-first section in the Astika Parva of the Adi Parva."
SECTION XXXII
(Astika Parva continued)
“Sauti said, ‘O foremost of Brahmanas, the gods having prepared for battle in that way, Garuda, the king of birds, soon came upon those wise ones. And the gods beholding him of excessive strength began to quake with fear, and strike one another with all their weapons. And amongst those that guarded the Soma was Brahmana (the celestial architect), of measureless might, effulgent as the electric fire and of great energy. And after a terrific encounter lasting only a moment, managed by the lord of birds with his talons, beak, and wings, he lay as dead on the fields. And the ranger of the skies making the worlds dark with the dust raised by the hurricane of his wings, overwhelmed the celestials with it. And the latter, overwhelmed with that dust, swooned away. And the immortals who guarded the amrita, blinded by that dust, could no longer see Garuda. Even thus did Garuda agitate the region of the heavens. And even thus he mangled the gods with the wounds inflicted by his wings and beak.
“Sauti said, ‘O foremost of Brahmanas, the gods, having prepared for battle in that way, soon encountered Garuda, the king of birds. When the gods saw him, full of strength, they started to tremble in fear and began to strike one another with all their weapons. Among those protecting the Soma was Brahmana (the celestial architect), who was incredibly powerful, shining like electric fire and full of energy. After a fierce encounter that lasted just a moment, the lord of birds, using his talons, beak, and wings, left him lifeless on the battlefield. The sky ranger darkened the worlds with the dust stirred up by the hurricane of his wings, overwhelming the celestials with it. The gods, engulfed in that dust, fainted. The immortals guarding the amrita, blinded by the dust, could no longer see Garuda. In this way, Garuda disturbed the celestial realm, and with the wounds caused by his wings and beak, he injured the gods.’”
“Then the god of a thousand eyes commanded Vayu (the god of wind), saying, ‘Dispel thou this shower of dust soon. O Maruta, this is indeed, thy task. Then the mighty Vayu soon drove away that dust. And when the darkness had disappeared, the celestials attacked Garuda. And as he of great might was attacked by the gods, he began to roar aloud, like the great cloud that appeareth in the sky at the end of the Yuga, frightening every creature. And that king of birds, of great energy, that slayer of hostile heroes, then rose on his wings. All the wise ones (the celestials) with Indra amongst them armed with double-edged broad swords, iron maces furnished with sharp spikes, pointed lances, maces, bright arrows, and many a discus of the form of the sun, saw him over head. And the king of birds, attacked them on all sides with showers of various weapons and fought exceedingly hard without wavering for a moment. And the son of Vinata, of great prowess blazing in the sky, attacked the gods on all sides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Garuda. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwards, the Vasus with the Rudras towards the south, the Adityas towards the west, and the twin Aswins towards the north. Gifted with great energy, they retreated fighting, looking back every moment on their enemy.
“Then the god with a thousand eyes commanded Vayu (the god of wind), saying, ‘Get rid of this dust storm quickly. O Maruta, this is really your job.’ Then the mighty Vayu quickly blew away that dust. And when the darkness had lifted, the celestial beings attacked Garuda. And as he, full of strength, was attacked by the gods, he began to roar loudly, like the massive cloud that appears in the sky at the end of the Yuga, scaring every creature. And that king of birds, full of energy, that slayer of enemies, then rose on his wings. All the wise ones (the celestials), with Indra among them, armed with double-edged broad swords, iron maces with sharp spikes, pointed lances, maces, bright arrows, and many discus shaped like the sun, saw him overhead. And the king of birds attacked them from all sides with showers of various weapons and fought fiercely without wavering for a moment. And the son of Vinata, with great power blazing in the sky, fought the gods on all sides with his wings and chest. Blood began to flow abundantly from the bodies of the gods mangled by Garuda’s talons and beak. Overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastward, the Vasus with the Rudras toward the south, the Adityas toward the west, and the twin Aswins toward the north. Full of energy, they retreated while fighting, glancing back at their enemy every moment."
“And Garuda had encounters with the Yakshas, Aswakranda of great courage, Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. And the son of Vinata mangled them with his wings, talons, and beak, like Siva himself, that chastiser of enemies, and the holder of Pinaka in rage at the end of the Yuga. And those Yakshas of great might and courage, mangled all over by that ranger of the skies, looked like masses of black clouds dropping thick showers of blood.
“And Garuda had encounters with the Yakshas, Aswakranda, who was very brave, Rainuka, the daring Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja, and Pulina. The son of Vinata attacked them with his wings, claws, and beak, just like Siva himself, the punisher of enemies, and the wielder of Pinaka, filled with rage at the end of the Yuga. Those mighty and courageous Yakshas, battered by that sky ranger, looked like dark storm clouds pouring down torrents of blood.”
“And Garuda, depriving them of life, and then went to where the amrita was. And he saw that it was surrounded on all sides by fire. And the terrible flames of that fire covered the entire sky. And moved by violent winds, they seemed bent on burning the Sun himself. The illustrious Garuda then assumed ninety times ninety mouths and quickly drinking the waters of many rivers with those mouths and returning with great speed, that chastiser of enemies, having wings for his vehicle extinguished that fire with that water. And extinguishing that fire, he assumed a very small form, desirous of entering into (the place where the Soma was).’”
“And Garuda, taking their lives, then went to where the amrita was. He saw that it was surrounded on all sides by fire. The fierce flames covered the entire sky. Driven by strong winds, they seemed intent on burning the Sun itself. The mighty Garuda then transformed his body to have ninety times ninety mouths and quickly drank the waters from many rivers with those mouths. Returning with great speed, that enemy destroyer, taking to the skies on his wings, extinguished the fire with that water. Once the fire was out, he took on a very small form, eager to enter the place where the Soma was.”
So ends the thirty-second section in the Astika Parva of the Adi Parva.
So ends the thirty-second section in the Astika Parva of the Adi Parva.
SECTION XXXIII
(Astika Parva continued)
“Santi said, ‘And that bird, assuming a golden body bright as the rays of the Sun, entered with great force (the region where the Soma was), like a torrent entering the ocean. And he saw, placed near the Soma, a wheel of steel keen-edged, and sharp as the razor, revolving incessantly. And that fierce instrument, of the splendour of the blazing sun and of terrible form, had been devised by the gods for cutting in pieces all robbers of the Soma. Garuda, seeing a passage through it, stopped there for a moment. Diminishing his body, in an instant he passed through the spokes of that wheel. Within the line of the wheel, he beheld, stationed there for guarding the Soma two great snakes of the effulgence of blazing fire, with tongues bright as the lightning-flash, of great energy, with mouth emitting fire, with blazing eyes, containing poison, very terrible, always in anger, and of great activity. Their eyes were ceaselessly inflamed with rage and were also winkless. He who may be seen by even one of the two would instantly be reduced to ashes. The bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata, that ranger of the skies, attacking their bodies, mangled them into pieces. He then approached the Soma without loss of time. Then the mighty son of Vinata, taking up the Amrita from the place where it was kept, rose on his wings with great speed, breaking into pieces the machine that had surrounded it. And the bird soon came out, taking the Amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of the Sun.
“Santi said, ‘And that bird, with a golden body shining as bright as the sun, charged in like a torrent rushing into the ocean where the Soma was. He saw a sharp-edged steel wheel, spinning continuously, positioned near the Soma. This fierce device, glowing like a blazing sun and looking fearsome, was created by the gods to slice apart anyone trying to steal the Soma. Garuda, spotting a gap in it, paused for a moment. Shrinking his body, he quickly passed through the spokes of that wheel. Inside that wheel, he saw two massive snakes, radiating like fire, guarding the Soma. Their tongues sparkled like lightning, and they were powerful, with mouths spewing fire and blazing eyes filled with poison, incredibly terrifying, perpetually angry, and highly active. Their eyes burned with unrelenting fury and never blinked. If anyone caught the gaze of either snake, they would be instantly turned to ashes. The bird with beautiful feathers quickly blinded them with dust. Undetected, he attacked them from all angles. The son of Vinata, a sky ranger, struck their bodies, shredding them to pieces. He then quickly approached the Soma. The mighty son of Vinata seized the Amrita from where it was kept, soared into the sky with great speed, and shattered the barriers surrounding it. The bird emerged soon after, carrying the Amrita but without drinking it himself. He then continued on his path without the slightest fatigue, overshadowing the brilliance of the sun.’”
“And the son of Vinata then met Vishnu on his way along the sky. And Narayana was gratified at that act of self-denial on the part of Garuda. And that deity, knowing no deterioration, said unto the ranger of the skies, ‘O, I am inclined to grant thee a boon.’ The ranger of the skies thereupon said, ‘I shall stay above thee.’ And he again spake unto Narayana these words, ‘I shall be immortal and free from disease without (drinking) Amrita.’ Vishnu said unto the son of Vinata, ‘Be it so.’ Garuda, receiving those two boons, told Vishnu, ‘I also shall grant thee a boon; therefore, let the possessor of the six attributes ask of me.’ Vishnu then asked the mighty Garuda to become his carrier. And he made the bird sit on the flagstaff of his car, saying, ‘Even thus thou shalt stay above me.’ And the ranger of the skies, of great speed, saying unto Narayana, ‘Be it so,’ swiftly wended on his way, mocking the wind with his fleetness.
“And the son of Vinata met Vishnu while traveling through the sky. Narayana was pleased with Garuda's act of self-restraint. Knowing no decline, that deity said to the sky ranger, ‘I’m willing to grant you a wish.’ The sky ranger replied, ‘I want to soar above you.’ He then added to Narayana, ‘I want to be immortal and free from illness without needing Amrita.’ Vishnu responded to the son of Vinata, ‘As you wish.’ Garuda, receiving those two gifts, told Vishnu, ‘I will grant you a wish as well; so let the one with the six attributes ask me.’ Vishnu then requested the powerful Garuda to be his mount. He made the bird sit on the flagpole of his chariot, saying, ‘This is how you will stay above me.’ And the swift sky ranger acknowledged Narayana with a ‘So be it’ and quickly continued his flight, outrunning the wind with his speed.”
“And while that foremost of all rangers of the skies, that first of winged creatures, Garuda, was coursing through the air after wresting the Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of birds, struck with thunderbolt, spake laughingly unto Indra engaged in the encounter, in sweet words, saying, ‘I shall respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the Vajra, and thee also of a thousand sacrifices. I cast this feather of mine whose end thou shalt not attain. Struck with thy thunder I have not felt the slightest pain.’ And having said this, the king of birds cast a feather of his. And all creatures became exceedingly glad, beholding that excellent feather of Garuda so cast off. And seeing that the feather was very beautiful, they said, ‘Let this bird be called Suparna (having fair feathers). And Purandara of a thousand eyes, witnessing this wonderful incident, thought that bird to be some great being and addressed him thus.’
“And while the greatest of all sky rangers, the first of winged creatures, Garuda, was flying through the air after obtaining the Amrita, Indra threw his thunderbolt at him. Then Garuda, the lord of birds, struck by the thunderbolt, spoke playfully to Indra, who was engaged in battle, saying, ‘I will honor the Rishi (Dadhichi) whose bone the Vajra is made from. I will also honor the Vajra and you, who has made a thousand sacrifices. I throw this feather of mine that you will never reach. Even after being hit by your thunder, I haven’t felt the slightest pain.’ After saying this, the king of birds tossed one of his feathers. All creatures were extremely happy to see that excellent feather of Garuda being cast away. And noticing how beautiful the feather was, they said, ‘Let this bird be called Suparna (having fair feathers).’ Purandara with a thousand eyes, witnessing this incredible event, thought of that bird as a great being and addressed him accordingly.”
“And Indra said, ‘O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.’”
“And Indra said, ‘O greatest of birds, I want to understand the extent of your immense strength. I also wish for everlasting friendship with you.’”
So ends the thirty-third section in the Astika Parva of the Adi Parva.
So ends the thirty-third section in the Astika Parva of the Adi Parva.
SECTION XXXIV
(Astika Parva continued)
‘Sauti continued, ‘Garuda then said, ‘O Purandara, let there be friendship between thee and me as thou desirest. My strength, know thou, is hard to bear. O thou of a thousand sacrifices, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, and asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear, on a single feather of mine, O Sakra, this Earth, with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their mobile and immobile objects.’
‘Sauti continued, ‘Garuda then said, ‘O Purandara, let there be friendship between us as you wish. My strength, just so you know, is quite formidable. O you of a thousand sacrifices, good people don’t boast about their own strength or speak of their own virtues. But since you’ve asked me as a friend, I’ll respond, even though self-praise without reason is always inappropriate. I can carry, on just one of my feathers, O Sakra, this Earth, with all its mountains and forests and the waters of the ocean, and even with you on it. Just know that my strength is such that I can bear all the worlds combined, with their moving and unmoving things, without getting tired.’
“Sauti continued, ‘O Saunaka, after Garuda of great courage had thus spoken, Indra the chief of the gods, the wearer of the (celestial) crown, ever bent upon the good of the worlds, replied, saying, ‘It is as thou sayest. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no concern with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us.’ Garuda answered, ‘There is a certain reason for which the Soma is being carried by me. I shall not give the Soma to any one for drink. But, O thou of a thousand eyes, after I have placed it down, thou, O lord of the heavens, canst then, taking it up, instantly bring it away.’ Indra then said, ‘O oviparous one, I am highly gratified with these words now spoken by thee. O best of all rangers of the skies; accept from me any boon that thou desirest.’
“Sauti continued, ‘O Saunaka, after Garuda, the brave one, spoke, Indra, the leader of the gods and the one who wears the celestial crown, always focused on the welfare of the worlds, replied, “You’re right. Anything is possible for you. Accept my genuine and heartfelt friendship. And if you have no interest in the Soma, please return it to me. Those you would give it to would always oppose us.” Garuda answered, “There’s a specific reason I’m carrying the Soma. I won’t give it to anyone to drink. But, O thousand-eyed one, once I set it down, you, O lord of the heavens, can take it away immediately.” Indra then said, “O egg-laying one, I am very pleased with your words. O best of all sky rangers, ask for any boon you desire from me.”’
“Sauti continued, ‘Then Garuda, recollecting the sons of Kadru and remembering also the bondage of his mother caused by an act of deception owing to the well-known reason (viz., the curse of Aruna), said, ‘Although I have power over all creatures, yet I shall do your bidding. Let, O Sakra, the mighty snakes become my food.’ The slayer of the Danavas having said unto him, ‘Be it so,’ then went to Hari, the god of gods, of great soul, and the lord of Yogins. And the latter sanctioned everything that had been said by Garuda. And the illustrious lord of heaven again said unto Garuda, ‘I shall bring away the Soma when thou placest it down.’ And having said so, he bade farewell to Garuda. And the bird of fair feathers then went to the presence of his mother with great speed.
“Sauti continued, ‘Then Garuda, remembering the sons of Kadru and also the captivity of his mother due to a deception linked to the well-known curse of Aruna, said, ‘Even though I have power over all beings, I will obey your command. Let the mighty snakes become my food, O Sakra.’ The slayer of the Danavas responded, ‘As you wish,’ and then went to Hari, the god of gods, the great soul, and the lord of Yogins. Hari approved everything that Garuda had said. The illustrious lord of heaven then told Garuda, ‘I will bring the Soma when you place it down.’ After saying that, he said farewell to Garuda. The bird with beautiful feathers then quickly went to his mother.’
“And Garuda in joy then spake unto all the snakes, ‘Here have I brought the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting here, drink of it after ye have performed your ablutions and religious rites. As said by you, let my mother become, from this day, free, for I have accomplished your bidding.’ The snakes having said unto Garuda, ‘Be it so,’ then went to perform their ablutions. Meanwhile, Sakra taking up the Amrita, wended back to heaven. The snakes after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the Amrita. They saw that the bed of kusa grass whereon the Amrita had been placed was empty, the Amrita itself having been taken away by a counter-act of deception. And they began to lick with their tongues the kusa grass, as the Amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the kusa grass, too, from the contact with Amrita, became sacred thenceforth. Thus did the illustrious Garuda bring Amrita (from the heavens) for the snakes, and thus were the tongues of snakes divided by what Garuda did.
“And Garuda joyfully said to all the snakes, ‘I have brought the Amrita. Let me place it on some Kusa grass. You snakes sitting here, drink it after you’ve done your cleansing and religious rituals. As you requested, let my mother be freed from this day, for I have fulfilled your wish.’ The snakes responded to Garuda, ‘Agreed,’ and then went to perform their cleansing. Meanwhile, Sakra took the Amrita and returned to heaven. After the snakes completed their cleansing, daily prayers, and other sacred rituals, they joyfully returned, eager to drink the Amrita. They found that the bed of kusa grass where the Amrita had been placed was empty, the Amrita itself having been taken away through a trick. They began to lick the kusa grass with their tongues, since the Amrita had been laid there. As a result, the tongues of the snakes became split. The kusa grass, too, became sacred from its contact with the Amrita. Thus, the great Garuda brought Amrita from the heavens for the snakes, and thus their tongues were divided by his actions.”
“Then the bird of fair feathers, very much delighted, enjoyed himself in those woods accompanied by his mother. Of grand achievements, and deeply reverenced by all rangers of the skies, he gratified his mother by devouring the snakes.
“Then the beautiful bird, very happy, enjoyed his time in those woods with his mother. Known for his great achievements and deeply respected by all the creatures of the sky, he made his mother proud by eating the snakes.”
“That man who would listen to this story, or read it out to an assembly of good Brahmanas, must surely go to heaven, acquiring great merit from the recitation of (the feats of) Garuda.’”
“Anyone who listens to this story, or reads it aloud to a group of good Brahmanas, will definitely go to heaven and gain great merit from reciting the deeds of Garuda.”
And so ends the thirty-fourth section in the Astika Parva of the Adi Parva.
And that concludes the thirty-fourth section in the Astika Parva of the Adi Parva.
SECTION XXXV
(Astika Parva continued)
“Saunaka said, ‘O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata’s sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.’
“Saunaka said, ‘O son of Suta, you have explained to us why the snakes were cursed by their mother, and why Vinata was also cursed by her son. You have also told us about the blessings granted by their husband to Kadru and Vinata. You’ve shared the names of Vinata’s sons. But you haven’t yet told us the names of the snakes. We are eager to hear the names of the main ones.’”
“Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me!
“Sauti said, O you who find wealth in asceticism, to avoid being too lengthy, I won’t list all the snakes. But I will share the names of the main ones. Listen to me!
“Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
Sesha was born first, followed by Vasuki. Then came Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala, Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.
“Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.’”
“Therefore, O greatest of the enlightened ones, I have mentioned the names of the main serpents. To avoid being repetitive, I won’t name the others. O you whose richness comes from asceticism, the offspring of these snakes, along with their grandsons, are countless. Considering this, I won’t list them for you. O top ascetics, in this world, the number of snakes is beyond counting, as there are many thousands and millions of them.”
So ends the thirty-fifth section in the Astika Parva of the Adi Parva.
So ends the thirty-fifth section in the Astika Parva of the Adi Parva.
SECTION XXXVI
(Astika Parva continued)
“Saunaka said, ‘O child, thou hast named many of the serpents gifted with great energy and incapable of being easily overcome. What did they do after hearing of that curse?’
“Saunaka said, ‘Oh child, you have listed many of the serpents endowed with great power and hard to defeat. What did they do after hearing about that curse?’”
“Sauti said, ‘The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, ‘What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.’
“Sauti said, ‘The renowned Sesha among them, leaving his mother, practiced intense penances, surviving on air and strictly following his vows. He devoted himself to these ascetic practices, going to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. He spent his days in those sacred places, some revered for their waters and others for their soil, maintaining his vows with a single focus and complete control over his desires. The Grandfather of all, Brahma, saw that ascetic with matted hair, dressed in rags, with his flesh, skin, and sinews dried up due to his harsh penances. The Grandfather addressed him, the resolute penitent, saying, ‘What is this thorn you are causing, O Sesha? Let the well-being of all beings in the worlds also occupy your thoughts. O sinless one, you are harming all creatures with your severe penances. O Sesha, tell me the wish that resides in your heart.’”
“And Sesha replied, ‘My uterine brothers are all of wicked hearts. I do not desire to live amongst them. Let this be sanctioned by thee. Like enemies they are always jealous of one another. I am, therefore, engaged in ascetic devotions. I will not see them even. They never show any kindness for Vinata and her son. Indeed, Vinata’s son capable of ranging through the skies, is another brother of ours. They always envy him. And he, too, is much stronger owing to the bestowal of that boon by our father, the high-souled Kasyapa. For these, I engaged in ascetic penances, and I will cast off this body of mine, so that I may avoid companionship with them, even in another state of life.’
“And Sesha replied, ‘My brothers from the same mother have wicked hearts. I don’t want to live among them. Please approve this. They’re always jealous of each other like enemies. That’s why I’m focused on my ascetic practices. I won’t even look at them. They never show any kindness to Vinata and her son. In fact, Vinata’s son, who can fly through the skies, is another brother of ours. They always envy him. Plus, he’s much stronger because of the boon our father, the noble Kasyapa, granted him. Because of all this, I’m engaged in ascetic penances, and I will give up this body of mine so I can avoid their company, even in another life.’”
“Unto Sesha who had said so, the Grandsire said, ‘O Sesha, I know the behaviour of all thy brothers and their great danger owing to their offence against their mother. But O Snake, a remedy (for this) hath been provided by me even beforehand. It behoveth thee not to grieve for thy brothers. O Sesha, ask of me the boon thou desirest. I have been highly gratified with thee and I will grant thee today a boon. O best of snakes, it is fortunate that thy heart hath been set on virtue. Let thy heart be more and more firmly set on virtue.’
“To Sesha, who had said this, the Grandsire replied, ‘O Sesha, I understand the behavior of all your brothers and the serious danger they face due to their disrespect towards their mother. But O Snake, I have already provided a remedy for this. You should not be saddened for your brothers. O Sesha, ask me for the favor you desire. I am very pleased with you and I will grant you a wish today. O greatest of snakes, it is fortunate that you are dedicated to virtue. May your heart become increasingly devoted to virtue.’”
“Then Sesha replied, ‘O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!’
“Then Sesha replied, ‘O divine Grandfather, this is the gift I wish for; may my heart always find joy in virtue and in blessed ascetic practices, O Lord of all!’”
“Brahman said, ‘O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.’
“Brahman said, ‘O Sesha, I am very pleased with your selflessness and your love for peace. However, at my request, please undertake this task for the benefit of my creations. Carry this Earth, which is unstable with its mountains, forests, seas, cities, and hideaways, so that she may be stable.’”
“Sesha said, ‘O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.’
“Sesha said, ‘O divine Lord of all beings, O giver of blessings, O ruler of the Earth, lord of everything created, lord of the universe, I will, just as you say, keep the Earth steady. So, O lord of all beings, place her on my head.’”
“Brahman said, ‘O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.’
“Brahman said, ‘O greatest of snakes, go beneath the Earth. She will provide you a gap to pass through. And, O Sesha, by supporting the Earth, you will definitely do what I value very highly.’”
“Sauti continued, ‘Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.’
“Sauti continued, ‘Then the elder brother of the snake king, entering a hole, crossed to the other side of the Earth, and holding her, supported that goddess with her belt of seas going all around.’”
“Brahman said, ‘O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.’
“Brahman said, ‘O Sesha, O greatest of snakes, you are the god Dharma, because you alone, with your massive body, hold up the Earth along with everything on it, just like I can, or Valavit (Indra) can.’”
“Sauti continued, ‘The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta’s help.’”
“Sauti continued, ‘The snake, Sesha, the lord Ananta, with great power, lives deep underground, holding up the world at the command of Brahman. And the revered Grandsire, the greatest of the immortals, then gave Ananta the beautifully feathered bird, the son of Vinata, to assist him.’”
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
So ends the thirty-sixth section in the Astika Parva of the Adi Parva.
SECTION XXXVII
(Astika Parva continued)
“Sauti said, ‘That best of snakes, viz., Vasuki, hearing the curse of his mother, reflected how to render it abortive. He held a consultation with all his brothers, Airavata and others, intent upon doing what they deemed best for themselves.’
“Sauti said, ‘The best of snakes, Vasuki, hearing his mother's curse, thought about how to make it ineffective. He talked things over with all his brothers, including Airavata and others, focused on what they believed would be best for themselves.’”
“And Vasuki said, ‘O ye sinless ones, the object of this curse is known to you. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother. Hearing that this curse hath been uttered in the presence of the Immutable, the Infinite, and the True one, my heart trembleth. Surely, our annihilation hath come. Otherwise why should not the Immutable Lord prevent our mother while uttering the curse? Therefore, let us consult today how we may secure the safety of the snakes. Let us not waste time. All of you are wise and discerning. We will consult together and find out the means of deliverance as (did) the gods of yore to regain lost Agni who had concealed himself within a cave, so that Janamejaya’s sacrifice for the destruction of the snakes may not take place, and so that we may not meet with destruction.’
“And Vasuki said, ‘O you pure ones, you know the reason for this curse. We need to work together to undo it. There are ways to lift all curses, but no remedy can save those cursed by their mother. Knowing that this curse was spoken in the presence of the Eternal, the Infinite, and the True one, my heart shakes. Surely, our end has come. Otherwise, why wouldn't the Eternal Lord stop our mother from cursing us? So, let’s discuss today how we can ensure the safety of the snakes. Let’s not waste any more time. All of you are wise and insightful. We will come together and figure out how to save ourselves, just like the gods of old did to retrieve the lost Agni who hid in a cave, so that Janamejaya’s sacrifice to destroy the snakes doesn’t happen, and so that we don’t face our own destruction.’”
“Sauti continued, ‘Thus addressed all the offspring of Kadru assembled together, and, wise in counsels, submitted their opinions to one another. One party of the serpents said, ‘We should assume the guise of superior Brahmanas, and beseech Janamejaya, saying, ‘This (intended) sacrifice of yours ought not to take place.’ Other snakes thinking themselves wise, said, ‘We should all become his favourite counsellors. He will then certainly ask for our advice in all projects. And we will then give him such advice that the sacrifice may be obstructed. The king, the foremost of wise men, thinking us of sterling worth will certainly ask us about his sacrifice. We will say, ‘It must not be!’ And pointing to many serious evils in this and the next worlds, we will take care that the sacrifice may not take place. Or, let one of the snakes, approaching, bite the person who, intending the monarch’s good, and well-acquainted with the rites of the snake-sacrifice, may be appointed as the sacrificial priest, so that he will die. The sacrificial priest dying, the sacrifice will not be completed. We will also bite all those who, acquainted with the rites of the snake-sacrifice, may be appointed Ritwiks of the sacrifice, and by that means attain our object.’ Other snakes, more virtuous and kind, said, ‘O, this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper, which is blessed on the practices of the righteous. Unrighteousness finally destroyeth the world.’ Other serpents said, ‘We will extinguish the blazing sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down showers.’ Other snakes, the best of their kind, proposed, ‘Going, by night, let us steal away the vessel of Soma juice. That will disturb the rite. Or, at that sacrifice, let the snakes, by hundreds and thousands, bite the people, and spread terror around. Or, let the serpents defile the pure food with their food-defiling urine and dung.’ Others said, ‘Let us become the king’s Ritwiks, and obstruct his sacrifice by saying at the outset, ‘Give us the sacrificial fee.’ He (the king), being placed in our power, will do whatever we like.’ Others there said, ‘When the king will sport in the waters, we will carry him to our home and bind him, so that that sacrifice will not take place!’ Other serpents who deemed themselves wise, said, ‘Approaching the king, let us bite him, so that our object will be accomplished. By his death the root of all evil will be torn up. This is the final deliberation of us all, O thou who hearest with thy eyes! Then, do speedily what thou deemest proper.’ Having said this, they looked intently at Vasuki, that best of snakes. And Vasuki also, after reflecting, answered saying, ‘Ye snakes, this final determination of you doth not seem worthy of adoption. The advice of you all is not to my liking. What shall I say which would be for your good? I think the grace of the illustrious Kasyapa (our father) can alone do us good. Ye snakes, my heart doth not know which of all your suggestions is to be adopted for the welfare of my race as also of me. That must be done by me which would be to your weal. It is this that makes me so anxious, for the credit or the discredit (of the measure) is mine alone.’”
"Sauti continued, ‘So, all the children of Kadru came together, and, being wise, shared their thoughts with each other. One group of the snakes said, ‘We should disguise ourselves as superior Brahmanas and approach Janamejaya, telling him, ‘Your sacrifice shouldn’t happen.’ Other snakes, thinking they were clever, said, ‘We should all become his favorite advisors. Then he will definitely seek our counsel on all his plans. We’ll guide him in a way that keeps the sacrifice from happening. The king, being wise, will trust our judgment and will definitely consult us about his sacrifice. We’ll say, ‘It must not happen!’ And by highlighting various serious consequences for this world and the next, we will ensure the sacrifice doesn’t take place. Or, one of us could approach and bite the person he appoints as the sacrificial priest—someone who knows the rites well and intends to help the king—so that he dies. If the priest dies, the sacrifice will not be completed. We will also bite anyone else knowledgeable about the rites, who might be appointed as Ritwiks, ensuring we achieve our goal.’ Other snakes, being more virtuous and kind, said, ‘Oh, your advice is wrong. It’s not right to kill Brahmanas. In times of danger, we should follow the righteous path. Unrighteousness ultimately destroys the world.’ Other serpents suggested, ‘We’ll put out the blazing sacrificial fire by transforming into bright clouds full of lightning and pouring down rain.’ Some of the best snakes proposed, ‘Let’s sneak in at night and steal the Soma juice; that will disrupt the ritual. Or, during the sacrifice, let us bite the people, creating mass panic. Or let’s contaminate the pure food with our urine and dung.’ Others said, ‘Let’s become the king’s Ritwiks and block the sacrifice by demanding a sacrificial fee upfront. Once we have control over him, he’ll have to do as we say.’ Some proposed, ‘When the king swims, we’ll pull him under and bind him so the sacrifice can’t happen!’ Other snakes, who thought highly of their intelligence, suggested, ‘Let’s go to the king and bite him to achieve our goal. His death will eliminate the source of all our problems. This is the final decision we’ve made, so you who see with your eyes, act quickly on what you think is right.’ After saying this, they turned to Vasuki, the best of snakes. Vasuki also thought carefully and replied, ‘You snakes, this decision doesn’t seem wise to me. Your suggestions don’t sit well with me. What can I say that would truly benefit you? I believe only the grace of our illustrious father Kasyapa can help us. My heart is uncertain about which of your ideas would best serve my race and myself. I must do what is right for your benefit and this weighs heavily on me, as the outcome will reflect on me alone.’”
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
So ends the thirty-seventh section in the Astika Parva of the Adi Parva.
SECTION XXXVIII
(Astika Parva continued)
“Sauti said, ‘Hearing the respective speeches of all the snakes, and hearing also the words of Vasuki, Elapatra began to address them, saying, ‘That sacrifice is not one that can be prevented. Nor is king Janamejaya of the Pandava race from whom this fear proceedeth, such that he can be hindered. The person, O king, who is afflicted by fate hath recourse to fate alone; nothing else can be his refuge. Ye best of snakes, this fear of ours hath fate for its root. Fate alone must be our refuge in this. Listen to what I say. When that curse was uttered, ye best of snakes, in fear I lay crouching on the lap of our mother. Ye best of snakes, and O lord (Vasuki) of great splendour, from that place I heard the words the sorrowing gods spake unto the Grandsire. The gods said, ‘O Grandsire, thou god of gods who else than the cruel Kadru could thus, after getting such dear children, curse them so, even in thy presence? And, O Grandsire, by thee also hath been spoken, with reference to those words of hers, ‘Be it so.’ We wish to know the reason why thou didst not prevent her.’ Brahman replied, ‘The snakes have multiplied. They are cruel, terrible in form and highly poisonous. From desire of the good of my creatures, I did not prevent Kadru then. Those poisonous serpents and others who are sinful, biting others for no faults, shall, indeed, be destroyed, but not they who are harmless and virtuous. And hear also, how, when the hour comes, the snakes may escape this dreadful calamity. There shall be born in the race of the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, with passions under complete control. That Jaratkaru shall have a son of the name of Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom. The gods said, ‘O thou truth-knowing one, on whom will Jaratkaru, that foremost Muni, gifted with great energy and asceticism, beget that illustrious son?’ Brahma answered, ‘Gifted with great energy, that best Brahmana shall beget a son possessed of great energy on a wife of the same name as his. Vasuki, the king of the snakes, hath a sister of the name of Jaratkaru; the son, of whom I speak, shall be born of her, and he shall liberate the snakes.’
“Sauti said, ‘After listening to the speeches of all the snakes and the words of Vasuki, Elapatra began to address them, saying, ‘This sacrifice cannot be stopped. Nor can king Janamejaya of the Pandava lineage, from whom this fear arises, be hindered. The person, O king, who is burdened by fate has only fate to rely on; nothing else can be his refuge. You, the best of snakes, this fear we share has fate as its foundation. Fate alone must be our refuge in this matter. Listen to what I have to say. When that curse was spoken, I was in fear, curled up on our mother’s lap. You, the best of snakes, and you, O lord (Vasuki) of great radiance, from there, I heard the words the grieving gods spoke to the Grandfather. The gods said, ‘O Grandfather, you god of gods, who could be as cruel as Kadru to curse her own dear children in your presence? And, O Grandfather, you have also said, regarding her words, ‘So be it.’ We wish to know why you did not stop her.’ Brahma replied, ‘The snakes have multiplied. They are cruel, terrifying in appearance, and highly venomous. Out of concern for my creatures’ welfare, I did not prevent Kadru then. Those venomous serpents and others who are sinful, harming others without reason, shall indeed face destruction, but those who are harmless and virtuous will not. And also, listen to how, when the time comes, the snakes might escape this terrible fate. A great Rishi known as Jaratkaru will be born into the Yayavara lineage, wise and fully in control of his desires. That Jaratkaru will have a son named Astika. He will put an end to that sacrifice. And those snakes who are virtuous will be saved from it. The gods asked, ‘O you who know the truth, to whom will Jaratkaru, that foremost sage blessed with great energy and asceticism, give birth to that illustrious son?’ Brahma answered, ‘Blessed with great energy, that best Brahmana will have a son full of energy with a wife sharing his name. Vasuki, the king of the snakes, has a sister named Jaratkaru; the son I speak of will be born to her, and he will free the snakes.’
“Elapatra continued, ‘The gods then said unto the Grandsire, ‘Be it so.’ And the lord Brahman, having said so unto the gods, went to heaven. O Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For relieving us from fear, give her as alms unto him (i.e., the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a bride. This means of release hath been heard of by me!’”
“Elapatra continued, ‘The gods then said to the Grandsire, 'Done.' And the lord Brahman, having agreed with the gods, went to heaven. O Vasuki, I see your sister, Jaratkaru. To free us from our fear, please give her as an offering to him (i.e., the Rishi), Jaratkaru, who is devoted and will wander seeking a bride. I have heard of this way to be freed!’”
SECTION XXXIX
(Astika Parva continued)
“Sauti said, ‘O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, ‘Well said, well said!’ And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her.
“Sauti said, ‘O finest of the reborn, after hearing these words from Elapatra, all the serpents joyfully exclaimed, ‘Well said, well said!’ From that moment, Vasuki took it upon himself to carefully raise that maiden, his sister Jaratkaru. He found great joy in nurturing her.
“And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, ‘O lord, Vasuki is suffering great affliction from fear of (his mother’s curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind’s fever.’
“And not long after this, the gods and the Asuras gathered together and churned the realm of Varuna. Vasuki, the strongest among them, became the churning rope. Once the task was completed, the king of the snakes appeared before the Grandsire. The gods, along with Vasuki, addressed the Grandsire, saying, ‘O lord, Vasuki is in great distress because of his mother’s curse. You must remove the sorrow that has weighed heavily on Vasuki’s heart, as he seeks the welfare of his people. The king of the snakes is always our friend and benefactor. O Lord of the gods, please be kind to him and ease his troubled mind.’”
“Brahman replied, ‘O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.’
"Brahman replied, 'O immortals, I've considered what you've said. Let the king of the snakes do what Elapatra has communicated to him before. The time has come. Only the wicked shall be destroyed, not the virtuous. Jaratkaru has been born, and that Brahmana is committed to strict ascetic practices. Let Vasuki, at the right time, give him his sister. You gods, what has been said by the snake Elapatra for the benefit of the snakes is true and nothing else.'"
“Sauti continued, ‘Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, ‘When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.’”
“Sauti continued, ‘Then the king of the snakes, Vasuki, burdened by his mother’s curse, heard the words of the Grandsire. Wanting to give his sister to the sage Jaratkaru, he instructed all the snakes, many of whom were always dedicated to their tasks, to keep an eye on the sage Jaratkaru, saying, ‘When Lord Jaratkaru asks for a wife, come right away and let me know. Our lineage depends on it.’”
SECTION XL
(Astika Parva continued)
“Saunaka said, ‘O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.’
“Saunaka said, ‘O son of Suta, I want to know why the famous sage you mentioned, Jaratkaru, is called that on earth. Please share with us the meaning of the name Jaratkaru.’”
“Sauti said, ‘Jara is said to mean waste, and Karu implies huge. This Rishi’s body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason, O Brahmanas, the sister of Vasuki was called Jaratkaru.’
“Sauti said, ‘Jara means waste, and Karu means huge. This Rishi had a large body, and he gradually diminished it through intense ascetic practices. For this reason, O Brahmanas, Vasuki’s sister was named Jaratkaru.’”
The virtuous Saunaka, when he heard this, smiled and addressing Ugrasravas said, ‘It is even so.’
The virtuous Saunaka smiled upon hearing this and said to Ugrasravas, ‘That’s right.’
Saunaka then said, ‘I have heard all that thou hast before recited. I desire to know how Astika was born.’
Saunaka then said, “I’ve heard everything you just recounted. I want to know how Astika was born.”
Sauti, on hearing these words, began to relate according to what was written in the Sastras.
Sauti, upon hearing these words, started to tell the story based on what was written in the scriptures.
“Sauti said, ‘Vasuki, desirous of bestowing his sister upon the Rishi Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, did not seek for a wife. That high-souled Rishi, engaged in studies and deeply devoted to asceticism, his vital seed under full control, fearlessly wandered over the whole earth and had no wish for a wife.
“Sauti said, ‘Vasuki, wanting to give his sister to the sage Jaratkaru, gave the snakes the necessary orders. But days passed, and that wise sage, committed to his rigorous vows and deeply focused on his ascetic practices, did not look for a wife. That noble sage, dedicated to his studies and deeply devoted to asceticism, completely in control of his desires, wandered fearlessly across the entire earth and had no desire for a wife.
“Afterwards, once upon a time, there was a king, O Brahmana, of the name of Parikshit, born in the race of the Kauravas. And, like his great-grandfather Pandu of old, he was of mighty arms, the first of all bearers of bows in battle, and fond of hunting. And the monarch wandered about, hunting deer, and wild boars, and wolves, and buffaloes and various other kinds of wild animals. One day, having pierced a deer with a sharp arrow and slung his bow on his back, he penetrated into the deep forest, searching for the animal here and there, like the illustrious Rudra himself of old pursuing in the heavens, bow in hand, the deer which was Sacrifice, itself turned into that shape, after the piercing. No deer that was pierced by Parikshit had ever escaped in the wood with life. This deer, however wounded as before, fled with speed, as the (proximate) cause of the king’s attainment to heaven. And the deer that Parikshit—that king of men—had pierced was lost to his gaze and drew the monarch far away into the forest. And fatigued and thirsty, he came across a Muni, in the forest, seated in a cow-pen and drinking to his fill the froth oozing out of the mouths of calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, and raising his bow, asked that Muni of rigid vows, saying, ‘O Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me hath been lost. Hast thou seen it?’ But that Muni observing then the vow of silence, spoke not unto him a word. And the king in anger thereupon placed upon his shoulder a dead snake, taking it up with the end of his bow. The Muni suffered him to do it without protest. And he spoke not a word, good or bad. And the king seeing him in that state, cast off his anger and became sorry. And he returned to his capital but the Rishi continued in the same state. The forgiving Muni, knowing that the monarch who was a tiger amongst kings was true to the duties of his order, cursed him not, though insulted. That tiger amongst monarchs, that foremost one of Bharata’s race, also did not know that the person whom he had so insulted was a virtuous Rishi. It was for this that he had so insulted him.
“Once upon a time, there was a king named Parikshit, O Brahmana, who came from the Kaurava lineage. He was strong like his great-grandfather Pandu, the best archer in battle, and loved to hunt. The king wandered through the forests, hunting deer, wild boars, wolves, buffaloes, and various other wild animals. One day, after wounding a deer with a sharp arrow and slinging his bow on his back, he ventured deep into the forest, searching for the animal, much like the famous Rudra once did in the heavens, bow in hand, chasing the deer that symbolized Sacrifice, which had transformed into that form after being shot. No deer that Parikshit had wounded had ever escaped alive in the woods. However, this deer, despite its injury, fled swiftly, leading the king to his destiny in heaven. The deer that Parikshit, the king of men, had hit disappeared from his sight and drew him further into the forest. Exhausted and thirsty, he stumbled upon a sage sitting in a cow-pen, drinking the froth from the mouths of calves nursing from their mothers. Hurrying over, the tired and hungry king raised his bow and asked the sage, ‘O Brahmana, I am King Parikshit, the son of Abhimanyu. A deer I shot has gotten away. Have you seen it?’ But the sage, adhering to his vow of silence, didn’t respond. Enraged, the king then placed a dead snake around the sage’s shoulders, lifting it with the end of his bow. The sage silently accepted this without protest and didn’t say a word, good or bad. Seeing the sage in this state, the king eventually calmed down and felt regret. He returned to his capital while the sage remained unchanged. The forgiving sage recognized that the king, who was fierce among rulers, was still committed to his duties, so he didn’t curse him despite the insult. The great king from the Bharata line did not realize that the one he had insulted was a virtuous sage, which is why he had acted that way.”
“That Rishi had a son by name Sringin, of tender years, gifted with great energy, deep in ascetic penances, severe in his vows, very wrathful, and difficult to be appeased. At times, he worshipped with great attention and respect his preceptor seated with ease on his seat and ever engaged in the good of creatures.
“That Rishi had a young son named Sringin, full of energy, deeply devoted to his ascetic practices, strict in his vows, very angry, and hard to calm down. Sometimes, he worshipped his teacher with a lot of focus and respect while his teacher sat comfortably, always working for the benefit of others.
“And commanded by his preceptor, he was coming home when, O best of Brahmanas, a companion of his, a Rishi’s son named Krisa in a playful mood laughingly spoke unto him. And Sringin, wrathful and like unto poison itself, hearing these words in reference to his father, blazed up in rage.’
“And, under the direction of his teacher, he was on his way home when, O best of Brahmins, a friend of his, a Rishi’s son named Krisa, jokingly said to him. And Sringin, furious and like poison itself, hearing these words about his father, erupted in anger.”
“And Krisa said, ‘Be not proud, O Sringin, for ascetic as thou art and possessed of energy, thy father bears on his shoulders a dead snake. Henceforth speak not a word to sons of Rishis like ourselves who have knowledge of the truth, are deep in ascetic penances, and have attained success. Where is that manliness of thine, those high words of thine begotten of pride, when thou must have to behold thy father bearing a dead snake? O best of all the Munis, thy father too had done nothing to deserve this treatment, and it is for this that I am particularly sorry as if the punishment were mine.’”
“And Krisa said, ‘Don’t be so proud, Sringin. Even though you’re an ascetic and have a lot of energy, your father is carrying a dead snake on his shoulders. From now on, don’t speak to Rishis like us who know the truth, are devoted to deep penances, and have achieved success. Where is your manliness? Where are those proud words of yours when you have to see your father carrying a dead snake? Oh, best of all the Munis, your father didn’t do anything to deserve this treatment, and that’s why I feel especially sorry, as if the punishment were mine.’”
SECTION XLI
(Astika Parva continued)
“Sauti said, ‘Being thus addressed, and hearing that his sire was bearing a dead snake, the powerful Sringin burned with wrath. And looking at Krisa, and speaking softly, he asked him, ‘Pray, why doth my father bear today a dead snake?’ And Krisa replied, ‘Even as king Parikshit was roving, for purpose of hunting, O dear one, he placed the dead snake on the shoulder of thy sire.’
“Sauti said, ‘After hearing this and seeing that his father was carrying a dead snake, the strong Sringin was filled with anger. He looked at Krisa and, speaking gently, asked him, ‘Please tell me, why is my father carrying a dead snake today?’ Krisa replied, ‘While King Parikshit was out hunting, dear one, he put the dead snake on your father's shoulder.’”
“And Sringin asked, ‘What wrong was done to that wicked monarch by my father? O Krisa, tell me this, and witness the power of my asceticism.’
“And Sringin asked, ‘What harm did my father do to that evil king? O Krisa, tell me this, and see the strength of my asceticism.’”
“And Krisa answered, ‘King Parikshit, the son of Abhimanyu, while hunting, had wounded a fleet stag with an arrow and chased it alone. And the king lost sight of the animal in that extensive wilderness. Seeing then thy sire, he immediately accosted him. Thy sire was then observing the vow of silence. Oppressed by hunger, thirst and labour, the prince again and again asked thy sire sitting motionless, about the missing deer. The sage, being under the vow of silence, returned no reply. The king thereupon placed the snake on thy sire’s shoulder with the end of his bow. O Sringin, thy sire engaged in devotion is in the same posture still. And the king also hath gone to his capital which is named after the elephant!’
“And Krisa replied, ‘King Parikshit, the son of Abhimanyu, while hunting, had shot a fast stag with an arrow and chased it alone. The king lost track of the animal in that vast wilderness. When he saw your father, he immediately approached him. Your father was observing a vow of silence at that time. Overcome by hunger, thirst, and exhaustion, the prince repeatedly asked your father, who was sitting still, about the missing deer. The sage, bound by his vow of silence, didn’t respond. The king then placed a snake on your father’s shoulder with the end of his bow. O Sringin, your father, devoted and still in that posture, remains in the same state. And the king has returned to his capital, which is named after the elephant!’”
“Sauti continued, ‘Having heard of a dead snake placed upon his (father’s) shoulders, the son of the Rishi, his eyes reddened with anger, blazed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath.’
“Sauti continued, ‘Upon hearing about a dead snake laid across his (father’s) shoulders, the son of the Rishi, his eyes filled with anger, erupted in rage. Driven by his fury, the powerful Rishi then cursed the king, touching water and consumed by wrath.’”
“And Sringin said, ‘That sinful wretch of a monarch who hath placed a dead snake on the shoulders of my lean and old parent, that insulter of Brahmanas and tarnisher of the fame of the Kurus, shall be taken within seven nights hence to the regions of Yama (Death) by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words!’
“And Sringin said, ‘That wicked king who has put a dead snake on my thin and aged father’s shoulders, that offender against the Brahmanas and disgrace to the Kurus, will be taken within seven nights by the snake Takshaka, the mighty king of serpents, urged to do so by the power of my words!’”
“Sauti continued, ‘And having thus cursed (the king) from anger, Sringin went to his father, and saw the sage sitting in the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, ‘Father, having been informed of this thy disgrace at the hands of that wicked wretch, king Parikshit, I have from anger even cursed him; and that worst of Kurus hath richly deserved my potent curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible abode of Death.’ And the father said to the enraged son, ‘Child, I am not pleased with thee. Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king do not properly protect us, we fare very ill; we cannot perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore, reigning royalty is by all means to be forgiven. And Parikshit like unto his great-grandsire, protecteth us as a king should protect his subjects. That penance-practising monarch was fatigued and oppressed with hunger. Ignorant of my vow (of silence) he did this. A kingless country always suffereth from evils. The king punisheth offenders, and fear of punishments conducteth to peace; and people do their duties and perform their rites undisturbed. The king establisheth religion—establisheth the kingdom of heaven. The king protecteth sacrifices from disturbance, and sacrifices to please the gods. The gods cause rain, and rain produceth grains and herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten Veda-studying priests. Fatigued and oppressed with hunger, that penance-practising prince hath done this through ignorance of my vow. Why then hast thou rashly done this unrighteous action through childishness? O son, in no way doth the king deserve a curse from us.’”
“Sauti continued, ‘After cursing the king out of anger, Sringin went to his father and found the sage sitting in the cow-pen, holding the dead snake. Seeing his father in that situation, he was filled with rage again. He wept in grief and addressed his dad, saying, ‘Father, after learning of this disgrace you’ve suffered at the hands of that evil king, Parikshit, I’ve cursed him out of anger; that worst of the Kurus truly deserves my powerful curse. In seven days, Takshaka, the lord of snakes, will take that sinful king to the terrible realm of Death.’ The father replied to his furious son, ‘Child, I am not pleased with you. Ascetics shouldn’t act this way. We live under the rule of that great king, who protects us justly. The reigning king should be forgiven for all he does, even by people like us. If you destroy Dharma, then Dharma will destroy you. If the king does not protect us properly, we will suffer greatly; we cannot perform our religious duties as we wish. But under righteous rulers, we gain immense merit, and they deserve a share of it. Therefore, the ruling royalty should always be forgiven. And Parikshit, like his great-grandfather, protects us as a king should protect his subjects. That penance-practicing king was tired and starving. He did this without knowing about my vow of silence. A land without a king always suffers from problems. The king punishes wrongdoers, and the fear of punishment leads to peace; people carry out their duties and perform their rituals without disturbance. The king establishes religion—he creates the kingdom of heaven. The king protects sacrifices from disruption, and sacrifices please the gods. The gods bring rain, and rain produces grains and herbs, which are essential for humans. Manu says a ruler of men's destinies is equal in dignity to ten priests who study the Vedas. Tired and hungry, that penance-practicing prince acted out of ignorance of my vow. So, why did you foolishly commit this unjust act in childishness? O son, the king does not deserve a curse from us.’”
SECTION XLII
(Astika Parva continued)
“Sauti said, ‘And Sringin then replied to his father, saying, ‘Whether this be an act of rashness, O father, or an improper act that I have done, whether thou likest it or dislikest it, the words spoken by me shall never be in vain. O father, I tell thee (a curse) can never be otherwise. I have never spoken a lie even in jest.’
“Sauti said, ‘And Sringin then replied to his father, saying, ‘Whether this is an act of recklessness, O father, or something wrong that I have done, whether you like it or not, my words will never be meaningless. O father, I assure you (a curse) can never be taken lightly. I have never spoken a lie, even as a joke.’”
“And Samika said, ‘Dear child, I know that thou art of great prowess, and truthful in speech. Thou hast never spoken falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need of counsel? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O thou foremost of ordinance-observing persons, seeing that thou art my son and a minor too, and beholding also thy rashness, I see that I must counsel thee. Live thou, O son, inclined to peace and eating fruits and roots of the forest. Kill this thy anger and destroy not the fruit of thy ascetic acts in this way. Wrath surely decreaseth the virtue that ascetics acquire with great pains. And then for those deprived of virtue, the blessed state existeth not. Peacefulness ever giveth success to forgiving ascetics. Therefore, becoming forgiving in thy temper and conquering thy passions, shouldst thou always live. By forgiveness shalt thou obtain worlds that are beyond the reach of Brahman himself. Having adopted peacefulness myself, and with a desire also for doing good as much as lies in my power, I must do something; even must I send to that king, telling him, ‘O monarch, thou hast been cursed by my son of tender years and undeveloped intellect, in wrath, at seeing thy act of disrespect towards myself.’
“And Samika said, ‘Dear child, I know you are very strong and always truthful. You’ve never lied before, so your curse will stand true. Even when a son grows up, he should still listen to his father, so he can gain honor through good qualities. As a child, you need guidance even more. You are always focused on your spiritual practices. Anger, even from those who are great and have all the right qualities, can grow intensely. O you who follow the rules, since you are my son and still young, and given your impulsiveness, I see I must advise you. Live, my son, in peace, and eat the fruits and roots from the forest. Control your anger and don’t ruin the rewards of your spiritual efforts. Anger surely diminishes the virtues that ascetics earn through hard work. And for those without virtue, there is no blissful state. Peacefulness always leads to success for forgiving ascetics. Therefore, be forgiving and master your emotions as you go through life. Through forgiveness, you will achieve realms beyond even what Brahman can reach. Having embraced peace myself, and wanting to do good as much as I can, I need to take action; I must send a message to that king, telling him, ‘O king, my young son in his anger has cursed you for your disrespect towards me.’”
“Sauti continued, ‘And that great ascetic, observer of vows, moved by kindness, sent with proper instructions a disciple of his to king Parikshit. And he sent his disciple Gaurmukha of good manners and engaged also in ascetic penances, instructing him to first enquire about the welfare of the king and then to communicate the real message. And that disciple soon approached that monarch, the head of the Kuru race. And he entered the king’s palace having first sent notice of his arrival through the servant in attendance at the gate.
“Sauti continued, ‘That great ascetic, a strict observer of his vows, filled with compassion, sent one of his disciples to King Parikshit with clear instructions. He sent his disciple Gaurmukha, who was well-mannered and also dedicated to ascetic practices, telling him to first check on the king's well-being and then convey the real message. The disciple quickly approached the monarch, the leader of the Kuru family. He entered the king’s palace after first notifying the servant at the gate of his arrival.
“And the twice-born Gaurmukha was duly worshipped by the monarch. And after resting for a while, he detailed fully to the king, in the presence of his ministers, the words of Samika, of cruel import, exactly as he had been instructed.’
“And the twice-born Gaurmukha was properly honored by the king. After resting for a bit, he explained to the king, in front of his ministers, the harsh words of Samika, just as he had been told.”
“And Gaurmukha said, ‘O king of kings, there is a Rishi, Samika, by name, of virtuous soul, his passions under control, peaceful, and given up to hard ascetic devotions, living in thy dominions! By thee, O tiger among men, was placed on the shoulders of that Rishi observing at present the vow of silence, a dead snake, with the end of thy bow! He himself forgave thee that act. But his son could not. And by the latter hast thou today been cursed, O king of kings, without the knowledge of his father, to the effect that within seven nights hence, shall (the snake) Takshaka cause thy death. And Samika repeatedly asked his son to save thee, but there is none to falsify his son’s curse. And because he hath been unable to pacify his son possessed by anger, therefore have I been sent to thee, O king, for thy good!’
“And Gaurmukha said, ‘O king of kings, there is a sage named Samika, a man of virtue, who has mastered his desires, is peaceful, and dedicated to intense ascetic practices, living within your realm. You, O tiger among men, placed a dead snake on the shoulders of that sage, who is currently observing the vow of silence, using the end of your bow! He himself forgave you for that act. But his son could not. And because of him, you have been cursed today, O king of kings, without his father's knowledge, stating that within seven nights, the serpent Takshaka will cause your death. Samika repeatedly urged his son to save you, but there is no way to go against his son's curse. And since he has been unable to calm his son, who is consumed by anger, I have been sent to you, O king, for your own good!’
“And that king of the Kuru race, himself engaged in ascetic practices, having heard these cruel words and recollecting his own sinful act, became exceedingly sorry. And the king, learning that foremost of Rishis in the forest had been observing the vow of silence, was doubly afflicted with sorrow and seeing the kindness of the Rishi Samika, and considering his own sinful act towards him, the king became very repentant. And the king looking like a very god, did not grieve so much for hearing of his death as for having done that act to the Rishi.’
“And that king of the Kuru dynasty, who was engaged in ascetic practices, heard those harsh words and remembered his own sinful actions, which made him extremely upset. When the king learned that the greatest of Rishis in the forest had been observing a vow of silence, he felt even more sorrowful. Recognizing the kindness of Rishi Samika and reflecting on his own wrongdoing towards him, the king felt deep remorse. Although the king looked like a god, he didn't mourn as much for hearing about the Rishi's death as he did for the wrong he had done to him.”
“And then the king sent away Gaurmukha, saying, ‘Let the worshipful one (Samika) be gracious to me!’ And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.
“And then the king sent Gaurmukha away, saying, ‘May the revered one (Samika) be gracious to me!’ After Gaurmukha left, the king, feeling very anxious, quickly met with his ministers. After consulting them, the king, who was wise himself, had a mansion built on a single tall column. It was well-guarded day and night. Doctors and medicines, as well as Brahmanas skilled in mantras, were placed all around for protection. The king, secured from all sides, carried out his royal duties from that location, surrounded by his virtuous ministers. No one could get close to that finest of kings there. Even the air couldn’t enter, being kept out entirely.”
“And when the seventh day had arrived, that best of Brahmanas, the learned Kasyapa was coming (towards the king’s residence), desirous of treating the king (after the snake-bite). He had heard all that had taken place, viz., that Takshaka, that first of snakes, would send that best of monarchs to the presence of Yama (Death). And he thought, I would cure the monarch after he is bit by that first of snakes. By that I may have wealth and may acquire virtue also.’ But that prince of snakes, Takshaka, in the form of an old Brahmana, saw Kasyapa approaching on his way, his heart set upon curing the king. And the prince of snakes then spake unto that bull among Munis, Kasyapa, saying, ‘Whither dost thou go with such speed? What, besides, is the business upon which thou art intent?’
“And when the seventh day arrived, the best of the Brahmanas, the knowledgeable Kasyapa, was coming toward the king’s residence, eager to treat the king after the snake bite. He had heard everything that had happened, namely, that Takshaka, the chief of snakes, would send that great monarch to the presence of Yama (Death). He thought, I will cure the king after he is bitten by that chief of snakes. By doing so, I could gain wealth and also acquire virtue.’ But Takshaka, the prince of snakes, disguised as an old Brahmana, saw Kasyapa approaching on his way, determined to cure the king. The prince of snakes then spoke to that great sage, Kasyapa, saying, ‘Where are you going in such a hurry? What is the business that occupies your thoughts?’”
“And Kasyapa, thus addressed, replied, ‘Takshaka, by his poison, will today burn king Parikshit of the Kuru race, that oppressor of all enemies. I go with speed, O amiable one, to cure, without loss of time, the king of immeasurable prowess, the sole representative of the Pandava race, after he is bit by the same Takshaka like to Agni himself in energy.’ And Takshaka answered, ‘I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop, for thou art unable to cure one bit by me.’ And Kasyapa rejoined, ‘I am sure that, possessed (that I am) of the power of learning, going thither I shall cure that monarch bit by thee.’”
“And Kasyapa, who was addressed in this way, replied, ‘Takshaka, with his poison, will today destroy King Parikshit of the Kuru line, who oppresses all enemies. I hurry, my friend, to heal the king, who is unmatched in strength, the sole representative of the Pandava line, after he is bitten by that same Takshaka, as powerful as Agni himself.’ And Takshaka replied, ‘I am that Takshaka, O Brahmana, who will bring down that lord of the earth. Stop, for you cannot cure anyone bitten by me.’ And Kasyapa responded, ‘I know that, with the power of my knowledge, I will go there and heal that monarch bitten by you.’”
SECTION XLIII
(Astika Parva continued)
“Sauti said, ‘And Takshaka, after this, answered, ‘If, indeed, thou art able to cure any creature bitten by me, then, O Kasyapa, revive thou this tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try thy best and show me that skill in mantras of which thou hast spoken.’
“Sauti said, ‘Then Takshaka responded, ‘If you can truly heal any creature I've bitten, then, O Kasyapa, bring this tree back to life that I've bitten. O greatest of Brahmanas, I’m burning this banyan tree in front of you. Do your best and show me the skills in mantras that you mentioned.’”
“And Kasyapa said, If thou art so minded, bite thou then, O king of snakes, this tree. O snake, I shall revive it, though bit by thee.
“And Kasyapa said, If you’re determined, then bite this tree, O king of snakes. O snake, I will bring it back to life, even though you have bitten it.”
“Sauti continued, ‘That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of the serpent, blazed up all around. And having burnt the banian so, the snake then spake again unto Kasyapa, saying, ‘O first of Brahmanas, try thy best and revive this lord of the forest.’
“Sauti continued, ‘That king of snakes, having been addressed by the great Kasyapa, then bit the banyan tree. The tree, bitten by the renowned snake and affected by the serpent's poison, lit up all around. After burning the banyan like this, the snake spoke again to Kasyapa, saying, ‘O foremost of Brahmanas, do your best to revive this lord of the forest.’”
“Sauti continued, ‘The tree was reduced to ashes by the poison of that king of snakes. But taking up those ashes, Kasyapa spoke these words. ‘O king of snakes, behold the power of my knowledge as applied to this lord of the forest! O snake, under thy very nose I shall revive it.’ And then that best of Brahmanas, the illustrious and learned Kasyapa, revived, by his vidya, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and then he made the stem, and then the branches, and then the full-grown tree with leaves and all. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said unto him, ‘It is not wonderful in thee that thou shouldst destroy my poison or that of any one else like myself. O thou whose wealth is asceticism, desirous of what wealth, goest thou thither? The reward thou hopest to have from that best of monarchs, even I will give thee, however difficult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana’s curse and whose span of life itself hath been shortened. In that case, this blazing fame of thine that hath overspread the three worlds will disappear like the Sun when deprived of his splendour (on the occasion of the eclipse).’
“Sauti continued, ‘The tree was turned to ashes by the poison from that king of snakes. But picking up those ashes, Kasyapa said these words. ‘O king of snakes, witness the power of my knowledge as it applies to this lord of the forest! O snake, right under your nose, I will bring it back to life.’ And then that great Brahmana, the renowned and knowledgeable Kasyapa, revived with his wisdom that tree which had been reduced to a pile of ashes. First, he created a sprout, then gave it two leaves, then formed the stem, followed by the branches, and finally the fully grown tree with leaves and everything. And Takshaka, seeing the tree revived by the illustrious Kasyapa, said to him, ‘It’s not surprising that you can negate my poison or that of anyone like me. O you whose true wealth is in asceticism, what are you seeking there? The reward you expect from that greatest of kings, I will give you, no matter how hard it might be to get. With your reputation for greatness, your success might still be uncertain with that king who's affected by a Brahmana’s curse and whose lifespan has been cut short. If that’s the case, this brilliant fame of yours that has spread across the three worlds will vanish like the Sun losing its brightness during an eclipse.’”
“Kasyapa said, ‘I go there for wealth, give it unto me, O snake, so that taking thy gold. I may return.’ Takshaka replied, ‘O best of regenerate ones, even I will give thee more than what thou expectest from that king. Therefore do not go.’
“Kasyapa said, ‘I’m going there for riches, so hand it over to me, O snake, so that I can take your gold and come back.’ Takshaka replied, ‘O noble one, I will give you even more than what you expect from that king. So please don’t go.’"
“Sauti continued, ‘That best of Brahmanas, Kasyapa, of great prowess and intelligence, hearing those words of Takshaka, sat in yoga meditation over the king. And that foremost of Munis, viz., Kasyapa, of great prowess and gifted with spiritual knowledge, ascertaining that the period of life of that king of the Pandava race had really run out, returned, receiving from Takshaka as much wealth as he desired.
“Sauti continued, ‘The best of the Brahmanas, Kasyapa, known for his great strength and intelligence, heard Takshaka's words and entered into yoga meditation on behalf of the king. This top Muni, Kasyapa, who was highly skilled and possessed spiritual wisdom, realized that the Pandava king’s time had truly come to an end, and he returned after receiving as much wealth from Takshaka as he wanted.
“And upon the illustrious Kasyapa’s retracing his steps, Takshaka at the proper time speedily entered the city of Hastinapura. And on his way he heard that the king was living very cautiously, protected by means of poison-neutralising mantras and medicines.’
“And when the famous Kasyapa turned back, Takshaka quickly made his way into the city of Hastinapura at the right moment. Along the way, he learned that the king was living very carefully, safeguarded by poison-neutralizing mantras and medicines.”
“Sauti continued, ‘The snake thereupon reflected thus, ‘The monarch must be deceived by me with power of illusion. But what must be the means?’ Then Takshaka sent to the king some snakes in the guise of ascetics taking with them fruits, kusa grass, and water (as presents). And Takshaka, addressing them, said, ‘Go ye all to the king, on the pretext of pressing business, without any sign of impatience, as if to make the monarch only accept the fruits and flowers and water (that ye shall carry as presents unto him).’
“Sauti continued, ‘The snake then thought, ‘I need to trick the king using the power of illusion. But what will be the method?’ Then Takshaka sent some snakes to the king disguised as ascetics, bringing along fruits, kusa grass, and water (as gifts). And Takshaka instructed them, ‘Go to the king, acting like you have urgent business, without showing any impatience, as if your only purpose is to offer him the fruits, flowers, and water (that you are carrying as gifts for him).’”
“Sauti continued, ‘Those snakes, thus commanded by Takshaka, acted accordingly. And they took to the king, Kusa grass and water, and fruits. And that foremost of kings, of great prowess, accepted those offerings. And after their business was finished, he said upto them, ‘Retire.’ Then after those snakes disguised as ascetics had gone away, the king addressed his ministers and friends, saying, ‘Eat ye, with me, all these fruits of excellent taste brought by the ascetics.’ Impelled by Fate and the words of the Rishi, the king, with his ministers, felt the desire of eating those fruits. The particular fruit, within which Takshaka had entered, was taken by the king himself for eating. And when he was eating it, there appeared, O Saunaka, an ugly insect out of it, of shape scarcely discernible, of eyes black, and of coppery colour. And that foremost of kings, taking that insect, addressed his councillors, saying, ‘The sun is setting; today I have no more tear from poison. Therefore, let this insect become Takshaka and bite me, so that my sinful act may be expiated and the words of the ascetic rendered true.’ And those councillors also, impelled by Fate, approved of that speech. And then the monarch smiled, losing his senses, his hour having come. And he quickly placed that insect on his neck. And as the king was smiling, Takshaka, who had (in the form of that insect) come out of the fruit that had been offered to the king, coiled himself round the neck of the monarch. And quickly coiling round the king’s neck and uttering a tremendous roar, Takshaka, that lord of snakes, bit that protector of the earth.’”
“Sauti continued, ‘Those snakes, ordered by Takshaka, acted accordingly. They brought the king Kusa grass, water, and fruits. The great king, highly skilled, accepted those offerings. After their task was done, he said to them, ‘Leave now.’ Once those snakes disguised as ascetics had departed, the king turned to his ministers and friends, saying, ‘Come, eat these delicious fruits brought by the ascetics with me.’ Driven by Fate and the sage's words, the king and his ministers longed to eat those fruits. The specific fruit where Takshaka had entered was taken by the king himself to eat. As he was eating it, an ugly insect appeared, barely visible, with black eyes and a coppery hue. The great king, holding that insect, said to his advisors, ‘The sun is setting; today I have no fear of poison. So let this insect become Takshaka and bite me, that my sinful act may be atoned and the sage's words fulfilled.’ And those advisors, also guided by Fate, agreed with his words. Then the king smiled, losing his senses, as his time had come. He quickly placed that insect on his neck. As he smiled, Takshaka, taking the form of that insect, emerged from the fruit offered to the king, coiled around the king’s neck. Then, swiftly wrapping around the king's neck and letting out a tremendous roar, Takshaka, the lord of snakes, bit that protector of the earth.’”
SECTION XLIV
(Astika Parva continued)
“Sauti said, ‘Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman’s crown dividing the dark masses of her hair in the middle.
“Sauti said, ‘Then the councillors saw the king trapped in the coils of Takshaka and turned pale with fear, weeping in deep sorrow. When they heard Takshaka's roar, all the ministers ran away in panic. As they fled in their anguish, they spotted Takshaka, the king of snakes, that marvelous serpent, gliding through the blue sky like a line of lotus color, resembling the vermilion streak on a woman's crown that divides the dark strands of her hair in the center.
“And the mansion in which the king was living blazed up with Takshaka’s poison. And the king’s councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning.
“And the mansion where the king was living erupted in flames from Takshaka’s poison. The king’s advisors, seeing this, ran away in every direction. The king himself collapsed, as if struck by lightning.”
“And when the king was laid low by Takshaka’s poison, his councillors with the royal priest—a holy Brahmana—performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.’”
“And when the king was brought down by Takshaka’s poison, his advisors and the royal priest—a holy Brahmana—carried out all his last rites. All the citizens gathered together and made the minor son of the deceased monarch their king. They named their new king Janamejaya, the slayer of all enemies, the hero of the Kuru line. And that best of kings, Janamejaya, though just a child, was wise. Alongside his advisors and his priest, the eldest son Parikshita, the strongest among the Kurus, ruled the kingdom like his heroic great-grandfather Yudhishthira. And the ministers of the young king, seeing that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked for his daughter Vapushtama as a bride. The king of Kasi, after making the proper inquiries, bestowed his daughter Vapushtama upon that mighty hero of the Kuru race with the appropriate ceremonies. Upon receiving his bride, he felt incredibly happy. He never gave his heart to any other woman. Full of energy, he wandered joyfully in pursuit of pleasure across lakes, through forests, and in blooming fields. That first of kings enjoyed his time like Pururavas did long ago when he received the celestial damsel Urvasi. Vapushtama, the most beautiful of all, devoted to her husband and celebrated for her looks, delighted him with her immense affection during the time he spent chasing pleasure.”
SECTION XLV
(Astika Parva continued)
“Meanwhile the great ascetic Jaratkaru wandered over the whole earth making the place where evening fell his home for the night. And gifted with ascetic power, he roamed, practising various vows difficult to be practised by the immature, and bathing also in various sacred waters. And the Muni had air alone for his food and was free from desire of worldly enjoyment. And he became daily emaciated and grew lean-fleshed. And one day he saw the spirits of his ancestors, heads down, in a hole, by a cord of virana roots having only one thread entire. And that even single thread was being gradually eaten away by a large rat dwelling in that hole. And the Pitris in that hole were without food, emaciated, pitiable, and eagerly desirous of salvation. And Jaratkaru, approaching the pitiable one, himself in humble guise, asked them, ‘Who are ye hanging by this cord of virana roots? The single weak root that is still left in this cord of virana roots already eaten away by the rat, dwelling in this hole, is itself being gradually eaten away by the same rat with his sharp teeth. The little that remains of that single thread will soon be cut away. It is clear ye shall then have to fall down into this pit with faces downwards. Seeing you with faces downwards, and overtaken by this great calamity, my pity hath been excited. What good can I do to you. Tell me quickly whether this calamity can be averted by a fourth, a third, or even by the sacrifice of a half of this my asceticism, O, relieve yourselves even with the whole of my asceticism. I consent to all this. Do ye as ye please.’
“Meanwhile, the great ascetic Jaratkaru roamed the earth, making wherever evening found him his home for the night. Gifted with ascetic power, he traveled, practicing various vows that were hard for the inexperienced, and bathing in different sacred waters. The Muni lived only on air and was free from the desire for worldly pleasures. He grew thinner and more emaciated each day. One day, he saw the spirits of his ancestors, upside down, in a hole, hanging by a single cord made of virana roots. That single thread was being gradually gnawed away by a large rat living in that hole. The Pitris in that hole were without food, emaciated, pitiful, and desperate for salvation. Jaratkaru, approaching them in a humble manner, asked, ‘Who are you hanging by this cord of virana roots? The single weak root that’s still left in this cord is already being eaten away by the rat in this hole, and that very root is also being gradually gnawed down by the same rat with its sharp teeth. The little that remains of that single thread will soon be severed. Clearly, you will then fall into this pit, faces down. Seeing you like this, caught in such a calamity, I feel deep compassion. What can I do for you? Tell me quickly if this disaster can be averted by sacrificing a quarter, a third, or even half of my asceticism. Oh, relieve yourselves even with all of my asceticism. I agree to anything. Do as you wish.’”
“The Pitris said, ‘Venerable Brahmacharin, thou desirest to relieve us. But, O foremost of Brahmanas, thou canst not dispel our affliction by thy asceticism. O child, O first of speakers, we too have the fruits of our asceticism. But, O Brahmana, it is for the loss of children that we are falling down into this unholy hell. The grandsire himself hath said that a son is a great merit. As we are about to be cast in this hole, our ideas are no longer clear. Therefore, O child, we know thee not, although thy manhood is well-known on earth. Venerable thou art and of good fortune, thou who thus from kindness grievest for us worthy of pity and greatly afflicted. O Brahmana, listen, who we are. We are Rishis of the Yayavara sect, of rigid vows. And, O Muni, from loss of children, we have fallen down from a sacred region. Our severe penances have not been destroyed; we have a thread yet. But we have only one thread now. It matters little, however, whether he is or is not. Unfortunate as we are, we have a thread in one, known as Jaratkaru. The unfortunate one has gone through the Vedas and their branches and is practising asceticism alone. He being one with soul under complete control, desires set high, observant of vows, deeply engaged in ascetic penances, and free from greed for the merits or asceticism, we have been reduced to this deplorable state. He hath no wife, no son, no relatives. Therefore, do we hang in this hole, our consciousness lost, like men having none to take care of them. If thou meetest him, O, tell him, from thy kindness to ourselves, Thy Pitris, in sorrow, are hanging with faces downwards in a hole. Holy one, take a wife and beget children. O thou of ascetic wealth, thou art, O amiable one, the only thread that remaineth in the line of thy ancestors. O Brahmana, the cord of virana roots that thou seest we are hanging by, is the cord representing our multiplied race. And, O Brahmana, these threads of the cord of virana roots that thou seest as eaten away, are ourselves who have been eaten up by Time. This root thou seest hath been half-eaten and by which we are hanging in this hole is he that hath adopted asceticism alone. The rat that thou beholdest is Time of infinite strength. And he (Time) is gradually weakening the wretch Jaratkaru engaged in ascetic penances tempted by the merits thereof, but wanting in prudence and heart. O excellent one, his asceticism cannot save us. Behold, our roots being torn, cast down from higher regions, deprived of consciousness by Time, we are going downwards like sinful wretches. And upon our going down into this hole with all our relatives, eaten up by Time, even he shall sink with us into hell. O child, whether it is asceticism, or sacrifice, or whatever else there be of very holy acts, everything is inferior. These cannot count with a son. O child, having seen all, speak unto that Jaratkaru of ascetic wealth. Thou shouldst tell him in detail everything that thou hast beheld. And, O Brahmana, from thy kindness towards us, thou shouldst tell him all that would induce him to take a wife and beget children. Amongst his friends, or of our own race, who art thou, O excellent one, that thus grievest for us all like a friend? We wish to hear who thou art that stayest here.’”
“The Pitris said, ‘Noble Brahmacharin, you wish to help us. But, O top Brahmana, your ascetic practices can't alleviate our suffering. O child, O greatest of speakers, we too have the rewards from our asceticism. But, O Brahmana, it is the loss of children that is causing us to descend into this terrible hell. The grandfather himself has said that having a son is a great virtue. As we are about to be thrown into this pit, our thoughts are no longer clear. Therefore, O child, we do not recognize you, even though your manhood is well-known on earth. You are revered and fortunate, you who, out of kindness, mourn for us, who are deserving of pity and gravely afflicted. O Brahmana, listen to who we are. We are Rishis of the Yayavara sect, bound by strict vows. And, O Muni, because of the loss of children, we have fallen from a sacred realm. Our intense penances haven't been destroyed; we still hold a thread. But now we have only one thread left. It matters little, however, whether he exists or not. Unfortunately, we have a thread in one named Jaratkaru. That unfortunate one has studied the Vedas and their branches and is practicing asceticism alone. He, being fully self-controlled, aims high, observes his vows, is deeply engaged in his penances, and is free from greed for the rewards of asceticism; yet we have been brought to this miserable state. He has no wife, no son, no relatives. Therefore, we are stuck in this pit, our awareness lost, like people with no one to care for them. If you meet him, please tell him, out of your kindness to us, his ancestors, in sorrow, that we are hanging downwards in a pit. Holy one, find a wife and have children. O you of ascetic merit, you are, O kind one, the only thread that remains of your lineage. O Brahmana, the cord of ancestors that you see us hanging by represents our extensive family. And, O Brahmana, these frayed cords of our ancestors that you see as worn away are we, consumed by Time. This root you see has been half-eaten, and by which we hang in this pit is he who has taken to pure asceticism. The rat you see is Time, endlessly powerful. And he (Time) is gradually weakening the miserable Jaratkaru, who is engaged in his ascetic practices, tempted by their rewards but lacking wisdom and heart. O excellent one, his asceticism cannot save us. Behold, our roots are being torn, cast down from higher realms, deprived of awareness by Time; we are sinking downwards like sinful beings. And when we go down into this pit with all our relatives, consumed by Time, even he shall sink with us into hell. O child, whether it is through asceticism, sacrifice, or any other sacred deed, nothing compares to having a son. O child, having seen everything, speak to that Jaratkaru of ascetic merit. You should tell him everything you have witnessed. And, O Brahmana, out of your kindness towards us, you should convey all that would encourage him to find a wife and have children. Among his friends or within our own family, who are you, O excellent one, that grieves for us like a friend? We wish to know who you are that stays here.’”
SECTION XLVI
(Astika Parva continued)
“Sauti said. ‘Jaratkaru, hearing all this, became excessively dejected. And from sorrow he spoke unto those Pitris in words obstructed by tears.’ And Jaratkaru said, ‘Ye are even my fathers and grand-fathers gone before. Therefore, tell me what I must do for your welfare. I am that sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch that I am.’
“Sauti said, ‘Jaratkaru, after hearing all this, became very upset. And out of sorrow, he spoke to those ancestors with tears in his eyes.’ And Jaratkaru said, ‘You are my fathers and grandfathers who have passed on. So, please tell me what I need to do for your well-being. I am that sinful son of yours, Jaratkaru! Punish me for my wrongdoings, a wretched person that I am.’”
“The Pitris replied, saying, ‘O son, by good luck hast thou arrived at this spot in course of thy rambles. O Brahmana, why hast thou not taken a wife?’
“The Pitris responded, saying, ‘O son, you are fortunate to have arrived at this place during your travels. O Brahmana, why haven't you taken a wife?’”
“Jaratkaru said. ‘Ye Pitris, this desire hath always existed in my heart that I would, with vital seed drawn up, carry this body to the other world. My mind hath been possessed with the idea that I would not take a wife. But ye grandsires, having seen you hanging like birds, I have diverted my mind from the Brahmacharya mode of life. I will truly do what you like. I will certainly marry, if ever I meet with a maiden of my own name. I shall accept her who, bestowing herself of her own accord, will be as aims unto me, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grandsires! And the offspring that will be begot upon her shall be your salvation. And ye Pitris of mine, ye shall live for ever in blessedness and without fear.’
“Jaratkaru said, ‘Dear Ancestors, I’ve always had a desire in my heart to take this body, with vital energy gathered, to the other world. I’ve been focused on the idea of not marrying. But seeing you hanging like birds, I’ve changed my mind about living a life of celibacy. I will do what you wish. I will certainly marry if I find a maiden with my name. I’ll choose someone who willingly offers herself to me, and whom I won’t have to support. I’ll marry if I find such a person; otherwise, I will not. This is the truth, dear Ancestors! The children born from her will bring you salvation. And my Ancestors, you will live forever in happiness and without fear.’”
‘Sauti continued, ‘The Muni, having said so unto the Pitris, wandered over the earth again. And, O Saunaka, being old, he obtained no wife. And he grieved much that he was not successful. But directed (as before) by his ancestors, he continued the search. And going into the forest, he wept loudly in great grief. And having gone into the forest, the wise one, moved by the desire of doing good to his ancestors, said, ‘I will ask for a bride,’ distinctly repeating these words thrice. And he said, ‘Whatever creatures are here, mobile and immobile, so whoever there be that are invisible, O, hear my words! My ancestors, afflicted with grief, have directed me that am engaged in the most severe penances, saying, ‘Marry thou for (the acquisition of) a son.’ ‘O ye, being directed by my ancestors, I am roaming in poverty and sorrow, over the wide world for wedding a maiden that I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow on me that am roaming far and near. Such a bride as is of same name with me, to be bestowed on me as alms, and whom, besides, I shall not maintain, O bestow on me!’ Then those snakes that had been set upon Jaratkaru track, ascertaining his inclination, gave information to Vasuki. And the king of the snakes, hearing their words, took with him that maiden decked with ornaments, and went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king of the snakes, having gone there, offered that maiden as alms unto that high-souled Rishi. But the Rishi did not at once accept her. And the Rishi, thinking her not to be of the same name with himself, and seeing that the question of her maintenance also was unsettled, reflected for a few moments, hesitating to accept her. And then, O son of Bhrigu, he asked Vasuki the maiden’s name, and also said unto him, ‘I shall not maintain her.’”
‘Sauti continued, ‘The Muni, after speaking with the Pitris, roamed the earth once more. And, O Saunaka, since he was old, he couldn't find a wife. He felt deep sorrow over this failure. However, guided by his ancestors as before, he kept searching. Venturing into the forest, he cried out in profound grief. In the forest, the wise one, motivated by the desire to honor his ancestors, proclaimed, "I will ask for a bride," repeating these words three times. He said, "All creatures here, both moving and stationary, and those who are invisible, hear my words! My ancestors, suffering from grief, have directed me – as I engage in the most severe penances – to marry for the purpose of having a son." ‘O you, following my ancestors' guidance, I am wandering in poverty and sorrow across the vast world to find a maiden to receive as alms. Let any creature among those I addressed, who has a daughter, bestow her upon me as I roam far and wide. A bride with the same name as mine, given to me as alms, whom I shall not have to support, O grant her to me!’ Then the snakes assigned to watch over Jaratkaru, noticing his intentions, informed Vasuki. The king of the snakes, upon hearing their message, took the ornamented maiden with him and went into the forest to meet the Rishi. And, O Brahmana, when Vasuki arrived there, he offered that maiden as alms to the great Rishi. However, the Rishi did not immediately accept her. He reflected that she was not named the same as him and saw that issues regarding her support were unresolved, leading him to pause before accepting her. Then, O son of Bhrigu, he inquired from Vasuki about the maiden’s name and also stated, ‘I will not take care of her.’”
SECTION XLVII
(Astika Parva continued)
“Sauti said, ‘Then Vasuki spake unto the Rishi Jaratkaru these words, ‘O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.’ And the Rishi replied, ‘This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!’
“Sauti said, ‘Then Vasuki spoke to the sage Jaratkaru these words, ‘O best of Brahmins, this maiden has the same name as you. She is my sister and has great spiritual merit. I will take care of your wife; accept her. O one of great ascetic power, I will protect her with all my strength. And, O foremost of the great sages, I have raised her for you.’ And the sage replied, ‘It is agreed between us that I will not support her; and she will not do anything I disapprove of. If she does, I will leave her!’”
“Sauti continued, ‘When the snake had promised, saying, ‘I shall maintain my sister,’ Jaratkaru then went to the snake’s house. Then that first of mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran ascetic, took her hand presented to him according to shastric rites. And taking his bride with him, adored by the great Rishi, he entered the delightful chamber set apart for him by the king of the snakes. And in that chamber was a bed-stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Rishi made an agreement with his wife, saying, ‘Nothing must ever be done or said by thee that is against my liking. And in case of thy doing any such thing, I will leave thee and no longer continue to stay in thy house. Bear in mind these words that have been spoken by me.’
“Sauti continued, ‘When the snake had promised, saying, ‘I will take care of my sister,’ Jaratkaru then went to the snake’s home. That top-notch scholar, who knew mantras and was committed to strict vows, that virtuous and experienced ascetic, took her hand as per the sacred rituals. Taking his bride with him, and revered by the great sage, he entered the lovely chamber set aside for him by the king of the snakes. In that chamber was a bed covered with very valuable fabrics. Jaratkaru lived there with his wife. The excellent sage made an agreement with his wife, saying, ‘You must never do or say anything that I dislike. If you do any such thing, I will leave you and no longer stay in your home. Remember these words I’ve spoken to you.’”
“And then the sister of the king of the snakes in great anxiety and grieving exceedingly, spoke unto him, saying, ‘Be it so.’ And moved by the desire of doing good to her relatives, that damsel, of unsullied reputation, began to attend upon her lord with the wakefulness of a dog, the timidity of a deer, and knowledge of signs possessed by the crow. And one day, after the menstrual period, the sister of Vasuki, having purified herself by a bath according to custom, approached her lord the great Muni; And thereupon she conceived. And the embryo was like unto a flame of fire, possessed of great energy, and resplendent as fire itself. And it grew like the moon in the bright fortnight.
“And then the sister of the king of the snakes, filled with anxiety and deep sorrow, spoke to him, saying, ‘Okay.’ Moved by the desire to help her relatives, that young woman, with her unblemished reputation, began to serve her lord with the alertness of a dog, the gentleness of a deer, and the understanding of signs like a crow. One day, after her menstrual cycle, the sister of Vasuki, having cleaned herself with a customary bath, approached her lord, the great sage; and then she became pregnant. The embryo was like a flame of fire, full of energy, and shining like fire itself. It grew like the moon during the waxing phase.
“And one day, within a short time, Jaratkaru of great fame, placing his head on the lap of his wife, slept, looking like one fatigued. And as he was sleeping, the sun entered his chambers in the Western mountain and was about to set. And, O Brahmana, as the day was fading, she, the excellent sister of Vasuki, became thoughtful, fearing the loss of her husband’s virtue. And she thought, ‘What should I now do? Shall I wake my husband or not? He is exacting and punctilious in his religious duties. How can I act as not to offend him? The alternatives are his anger and the loss of virtue of a virtuous man. The loss of virtue, I ween, is the greater of the two evils. Again, if I wake him, he will be angry. But if twilight passeth away without his prayers being said, he shall certainly sustain loss of virtue.’
“And one day, not long after, the famous Jaratkaru rested his head on his wife's lap and fell asleep, looking worn out. While he was sleeping, the sun entered his room from the Western mountain and was about to set. And, O Brahmana, as the day started to fade, she, the remarkable sister of Vasuki, became worried about losing her husband’s virtue. She thought, ‘What should I do now? Should I wake my husband or not? He’s strict and meticulous about his religious duties. How can I act without upsetting him? The choices are his anger and the risk of losing the virtue of a good man. Losing virtue seems to be the greater of the two evils. Again, if I wake him, he will be upset. But if twilight passes without him saying his prayers, he will definitely lose his virtue.’”
‘And having resolved at last, the sweet-speeched Jaratkaru, the sister of Vasuki, spake softly unto that Rishi resplendent with ascetic penances, and lying prostrate like a flame of fire, ‘O thou of great good fortune, awake, the sun is setting. O thou of rigid vows, O illustrious one, do your evening prayer after purifying yourself with water and uttering the name of Vishnu. The time for the evening sacrifice hath come. Twilight, O lord, is even now gently covering the western side.’
‘Finally having made up her mind, the sweet-tongued Jaratkaru, sister of Vasuki, spoke softly to the Rishi, who was glowing with his ascetic practices and lying down like a flame, “O fortunate one, wake up, the sun is setting. O one of strict vows, O esteemed one, perform your evening prayer after cleansing yourself with water and saying the name of Vishnu. The time for the evening sacrifice has arrived. Twilight, O lord, is gently enveloping the west.”’
“The illustrious Jaratkaru of great ascetic merit, thus addressed, spake unto his wife these words, his upper lip quivering in anger, ‘O amiable one of the Naga race, thou hast insulted me. I shall no longer abide with thee, but shall go where I came from. O thou of beautiful thighs, I believe in my heart that the sun hath no power to set in the usual time, if I am asleep. An insulted person should never live where he hath met with the insult, far less should I, a virtuous person, or those that are like me.’ Jaratkaru, the sister of Vasuki, thus addressed by her lord, began to quake with terror, and she spake unto him, saying, ‘O Brahmana, I have not waked thee from desire of insult; but I have done it so that thy virtue may not sustain any loss.’
“The renowned Jaratkaru, known for his great ascetic merit, spoke to his wife with his upper lip trembling in anger, ‘Oh, dear one of the Naga lineage, you have disrespected me. I can’t stay with you any longer; I will return to where I came from. Oh, beautiful one, I truly believe that the sun doesn’t have the power to set at the usual time if I'm asleep. A person who has been insulted should never remain in the place where it happened, especially not someone virtuous like me or those similar to me.’ Jaratkaru’s wife, the sister of Vasuki, trembled in fear upon hearing his words, and she replied, ‘Oh, Brahmana, I didn’t wake you out of a desire to insult you; I did it to ensure that your virtue doesn’t suffer in any way.’”
“The Rishi Jaratkaru, great in ascetic merit, possessed with anger and desirous of forsaking his spouse, thus addressed, spake unto his wife, saying, O thou fair one, never have I spoken a falsehood. Therefore, go I shall. This was also settled between ourselves. O amiable one, I have passed the time happily with thee. And, O fair one, tell thy brother, when I am gone, that I have left thee. And upon my going away, it behoveth thee not to grieve for me.’
"The ascetic Jaratkaru, known for his great merit, filled with anger and wanting to leave his wife, said to her, 'O beautiful one, I have never lied to you. So I will go. We agreed on this as well. O kind one, I have enjoyed my time with you. And, O lovely one, let your brother know that I have left you when I am gone. And when I leave, you shouldn’t grieve for me.'"
“Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless features, filled with anxiety and sorrow, having mustered sufficient courage and patience, though her heart was still quaking, then spake unto Rishi Jaratkaru. Her words were obstructed with tears and her face was pale with fear. And the palms of her hands were joined together, and her eyes were bathed in tears. And she said, ‘It behoveth thee not to leave me without a fault. Thou treadest over the path of virtue. I too have been in the same path, with heart fixed on the good of my relatives. O best of Brahmanas, the object for which I was bestowed on thee hath not been accomplished yet. Unfortunate that I am, what shall Vasuki say unto me? O excellent one, the offspring desired of by my relatives afflicted by a mother’s curse, do not yet appear! The welfare of my relatives dependeth on the acquisition of offspring from thee. And in order that my connection with thee may not be fruitless, O illustrious Brahmana, moved by the desire of doing good to my race do I entreat thee. O excellent one, high-souled thou art; so why shall thou leave me who am faultless? This is what is not just clear to me.’
"Addressing Rishi Jaratkaru, the beautiful sister of Vasuki, with perfect features, filled with anxiety and sadness, she gathered enough courage and patience, although her heart was still trembling. Her words were choked with tears, and her face was pale with fear. Her hands were clasped together, and her eyes were flooded with tears. She said, 'You shouldn’t leave me without a reason. You walk the path of virtue, and I have walked that same path, focused on the welfare of my family. O best of Brahmanas, the purpose for which I was given to you hasn’t been fulfilled yet. How unfortunate I am! What will Vasuki say to me? O noble one, the child desired by my family, who suffer from a mother’s curse, has not yet come! The well-being of my family relies on having offspring from you. Please, so that my bond with you is not in vain, O illustrious Brahmana, I implore you out of a desire to help my family. O noble one, you are of high spirits; why would you leave me, who is blameless? This is what I truly do not understand.'"
“Thus addressed, the Muni of great ascetic merit spake unto his wife Jaratkaru these words that were proper and suitable to the occasion. And he said, ‘O fortunate one, the being thou hast conceived, even like unto Agni himself is a Rishi of soul highly virtuous, and a master of the Vedas and their branches.’
“Having said this, the great ascetic Muni spoke to his wife Jaratkaru with words that were appropriate for the moment. He said, ‘Oh fortunate one, the child you are carrying, just like Agni himself, is a highly virtuous Rishi and a master of the Vedas and their branches.’”
“Having said so, the great Rishi, Jaratkaru of virtuous soul, went away, his heart firmly fixed on practising again the severest penances.’”
“Having said that, the great sage, Jaratkaru, who had a virtuous soul, left, his heart set on practicing the toughest penances again.”
SECTION XLVIII
(Astika Parva continued)
“Sauti said, ‘O thou of ascetic wealth, soon after her lord had left her, Jaratkaru went to her brother. And she told him everything that had happened. And the prince of snakes, hearing the calamitous news, spake unto his miserable sister, himself more miserable still.’
“Sauti said, ‘Oh you with great spiritual wealth, shortly after her husband had left her, Jaratkaru went to her brother. She told him everything that had happened. And the king of snakes, hearing the tragic news, spoke to his unfortunate sister, who was even more unfortunate.’”
“And he said, ‘Thou knowest, ‘O amiable one, the purpose of thy bestowal, the reason thereof. If, from that union, for the welfare of the snakes, a son be born, then he, possessed of energy, will save us all from the snake-sacrifice. The Grandsire had said so, of old, in the midst of the gods. O fortunate one, hast thou conceived from thy union with that best of Rishis? My heart’s desire is that my bestowal of thee on that wise one may not be fruitless. Truly, it is not proper for me to ask thee about this. But from the gravity of the interests I ask thee this. Knowing also the obstinacy of thy lord, ever engaged in severe penances, I shall not follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract that terribly afflicting dart that lies implanted for a long time past in my heart.’
"And he said, ‘You know, oh lovely one, the reason for your gift, the purpose behind it. If a son is born from that union, for the sake of the snakes, he will have the strength to save us all from the snake sacrifice. The Grandsire said this long ago in the presence of the gods. Oh fortunate one, have you conceived from your union with that greatest of Rishis? My heartfelt wish is that my offering of you to that wise one doesn’t go to waste. Honestly, it’s not right for me to ask you about this. But considering the seriousness of the situation, I feel compelled to ask. I also know how stubborn your husband is, always lost in intense meditation. I won’t follow him, as he might curse me. Tell me everything your husband has done, oh lovely one, and remove that painful dart that’s been stuck in my heart for so long.’”
“Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at length replied, saying, ‘Asked by me about offspring, the high-souled and mighty ascetic said, ‘There is,’—and then he went away. I do not remember him to have ever before speak even in jest aught that is false. Why should he, O king, speak a falsehood on such a serious occasion? He said, ‘Thou shouldst not grieve, O daughter of the snake race, about the intended result of our union. A son shall be born to thee, resplendent as the blazing sun.’ O brother, having said this to me, my husband of ascetic wealth went away—Therefore, let the deep sorrow cherished in thy heart disappear.’
“Jaratkaru, hearing this, comforted Vasuki, the king of the snakes, and finally replied, saying, ‘When I asked the great and powerful ascetic about having children, he said, ‘There is,’—and then he left. I don’t remember him ever speaking anything untrue, even in jest. Why would he, O king, lie on such an important matter? He told me, ‘You shouldn’t worry, O daughter of the snake race, about the outcome of our union. You will have a son, shining like the bright sun.’ O brother, after saying this to me, my husband, who possesses great ascetic power, left—So, let the deep sorrow in your heart fade away.’”
“Sauti continued, ‘Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, ‘Be it so!’ And the chief of the snakes then adored his sister with his best regards, gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the embryo endued with great splendour, began to develop, like the moon in the heavens in the bright fortnight.
“Sauti continued, ‘After hearing this, Vasuki, the king of the snakes, accepted his sister's words and excitedly replied, ‘Sure, let it be!’ The head of the snakes then honored his sister with his heartfelt respect, a gift of riches, and appropriate praises. Then, O best of Brahmanas, the embryo filled with great brilliance began to grow, like the moon in the sky during the bright phase of the lunar cycle.
And in due time, the sister of the snakes, O Brahmana, gave birth to a son of the splendour of a celestial child, who became the reliever of the fears of his ancestors and maternal relatives. The child grew up there in the house of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. And though but a boy, his vows were rigid. And he was gifted with great intelligence, and with the several attributes of virtue, knowledge, freedom from the world’s indulgences, and saintliness. And the name by which he was known to the world was Astika. And he was known by the name of Astika (whoever is) because his father had gone to the woods, saying. ‘There is’, when he was in the womb. Though but a boy, he had great gravity and intelligence. And he was reared with great care in the palace of the snakes. And he was like the illustrious lord of the celestials, Mahadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes.’”
And in due time, the sister of the snakes, O Brahmana, gave birth to a son who shone like a celestial child, becoming the one who eased the fears of his ancestors and maternal relatives. The child grew up in the home of the king of the snakes. He studied the Vedas and their branches with the ascetic Chyavana, the son of Bhrigu. Despite being just a boy, he followed strict vows. He was incredibly intelligent and possessed many qualities of virtue, knowledge, detachment from worldly pleasures, and holiness. He was known in the world as Astika. He earned the name Astika because his father had gone into the forest, saying, “There is,” while he was still in the womb. Even as a boy, he displayed great seriousness and intelligence. He was raised with great care in the palace of the snakes and resembled the illustrious lord of the celestials, Mahadeva, with his golden form and trident. Each day he grew, becoming the joy of all the snakes.
SECTION XLIX
(Astika Parva continued)
“Saunaka said, ‘Tell me again, in detail,—all that king Janamejaya had asked his ministers about his father’s ascension to heaven.’
“Saunaka said, ‘Tell me again, in detail—all the questions king Janamejaya asked his ministers about his father’s ascension to heaven.’”
‘Sauti said, ‘O Brahmana, hear all that the king asked his ministers, and all that they said about the death of Parikshit.’
‘Sauti said, ‘Hey Brahmana, listen to everything the king asked his ministers and all their responses about Parikshit’s death.’
“Janamejaya asked, ‘Know ye all that befell my father. How did that famous king, in time, meet with his death? Hearing from you the incidents of my father’s life in detail, I shall ordain something, if it be for the benefit of the world. Otherwise, I shall do nothing.’
“Janamejaya asked, ‘Do you all know what happened to my father? How did that renowned king ultimately die? If you share with me the details of my father’s life, I will decide on a course of action, if it serves the good of the world. Otherwise, I won’t take any action.’”
‘The minister replied, ‘Hear, O monarch, what thou hast asked, viz., an account of thy illustrious father’s life, and how also that king of kings left this world. Thy father was virtuous and high-souled, and always protected his people. O, hear, how that high-souled one conducted himself on earth. Like unto an impersonation of virtue and justice, the monarch, cognisant of virtue, virtuously protected the four orders, each engaged in the discharge of their specified duties. Of incomparable prowess, and blessed with fortune, he protected the goddess Earth. There was none who hated him and he himself hated none. Like unto Prajapati (Brahma) he was equally disposed towards all creatures. O monarch, Brahmanas and Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially protected by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like a second Soma. Cherishing his subjects and keeping them contented, blessed with good fortune, truth-telling, of immense prowess, he was the disciple of Saradwat in the science of arms. And, O Janamejaya, thy father was dear unto Govinda. Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Abhimanyu came to be called Parikshit (born in an extinct line). Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. With passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of his six passions of powerful mind, surpassing all, and fully acquainted with the science of morality and political science, the father had ruled over these subjects for sixty years. And he then died, mourned by all his subjects. And, after him, O first of men, thou hast acquired this hereditary kingdom of the Kurus for the last thousand years. Thou wast installed while a child, and art thus protecting every creature.’
The minister replied, “Listen, O king, to what you’ve asked for, which is an account of your illustrious father’s life and how that great king left this world. Your father was virtuous and noble, always protecting his people. Let me tell you how that noble man lived on earth. He embodied virtue and justice, and being aware of righteousness, he dutifully protected all four social classes, each engaged in their specific roles. Remarkably strong and fortunate, he safeguarded the goddess Earth. No one hated him, and he hated no one. Like Prajapati (Brahma), he was kind to all beings. O king, the Brahmanas, Kshatriyas, Vaisyas, and Sudras, all happily following their duties, were fairly protected by that king. He took care of widows and orphans, the disabled and the poor. With handsome features, he was like a second Soma to all creatures. Caring for his subjects and keeping them happy, blessed with good fortune, a truthful man, and immensely powerful, he was a disciple of Saradwat in the art of warfare. And, O Janamejaya, your father was dear to Govinda. He was well-known and loved by all. He was born from Uttara when the Kuru lineage was nearly extinct. That’s why the mighty son of Abhimanyu came to be known as Parikshit (born in an extinct line). Well-versed in understanding the responsibilities of kings, he possessed every virtue. With complete control over his passions, intelligent, with an excellent memory, a practitioner of all virtues, he conquered his six powerful passions, exceeding all, and fully knowledgeable in the fields of morality and political science. He ruled over his subjects for sixty years and then died, mourned by everyone. After him, O foremost of men, you have inherited this kingdom of the Kurus for the last thousand years. You were crowned as a child and are thus protecting every being.”
“Janamejaya said, ‘There hath not been born in our race a king who hath not sought the good of his subjects or been loved by them. Behold especially the conduct of my grandsires ever engaged in great achievements. How did my father, blessed with many virtues, meet with his death? Describe everything to me as it happened. I am desirous of hearing it from you!’
“Janamejaya said, ‘There hasn’t been a king in our lineage who hasn’t worked for the benefit of his people or been loved by them. Just look at the actions of my ancestors, who were always involved in remarkable deeds. How did my father, who was blessed with many virtues, meet his end? Tell me everything as it happened. I want to hear it from you!’”
“Sauti continued, ‘Thus directed by the monarch, those councillors, ever solicitous of the good of the king, told him everything exactly as it had occurred.’
“Sauti continued, ‘Following the king's orders, those advisors, always concerned for the king's well-being, informed him of everything exactly as it happened.’”
‘And the councillors said, ‘O king, that father of thine, that protector of the whole earth, that foremost of all persons obedient to the scriptures, became addicted to the sports of the field, even as Pandu of mighty arms, that foremost of all bearers of the bow in battle. He made over to us all the affairs of state from the most trivial to the most important. One day, going into the forest, he pierced a deer with an arrow. And having pierced it he followed it quickly on foot into the deep woods, armed with sword and quiver. He could not, however, come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. He then saw in the deep woods a high-souled Rishi. The Rishi was then observing the vow of silence. The king asked him about the deer, but, though asked, he made no reply. At last the king, already tired with exertion and hunger, suddenly became angry with that Rishi sitting motionless like a piece of wood in observance of his vow of silence. Indeed, the king knew not that he was a Muni observing the vow of silence. Swayed by anger, thy father insulted him. O excellent one of the Bharata race, the king, thy father taking up from the ground with the end of his bow a dead snake placed it on the shoulders of that Muni of pure soul. But the Muni spake not a word good or bad and was without anger. He continued in the same posture, bearing the dead snake.’”
‘And the councillors said, ‘O king, your father, the protector of the entire earth and the most devoted follower of the scriptures, became obsessed with hunting in the field, just like Pandu, the great archer. He handed over all state affairs to us, from the least important to the most crucial. One day, he went into the forest and shot a deer with an arrow. After hitting it, he quickly followed it on foot into the dense woods, armed with his sword and quiver. However, he couldn’t find the deer. At sixty years old and weary, he soon became tired and hungry. In the depths of the forest, he saw a high-minded sage. The sage was observing a vow of silence. The king asked him about the deer, but the sage remained silent. Eventually, the king, already exhausted and hungry, became angry at the sage who was sitting still like a piece of wood, adhering to his vow of silence. The king did not realize that he was a sage observing this vow. Overcome by anger, your father insulted him. O noble one of the Bharata lineage, your father picked up a dead snake from the ground with the end of his bow and placed it on the shoulders of that pure-hearted sage. But the sage did not say a single word, neither good nor bad, and remained unbothered. He continued in the same position, bearing the dead snake.’”
SECTION L
(Astika Parva continued)
‘Sauti continued, ‘The ministers said, ‘That king of kings then, spent with hunger and exertion, and having placed the snake upon the shoulders of that Muni, came back to his capital. The Muni had a son, born of a cow, of the name of Sringin. He was widely known, possessed of great prowess and energy, and very wrathful. Going (every day) to his preceptor he was in the habit of worshipping him. Commanded by him, Sringin was returning home, when he heard from a friend of his about the insult of his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a statue, upon his shoulders a dead snake placed thereon. O king, the Rishi insulted by thy father was severe in ascetic penances, the foremost of Munis, the controller of passions, pure, and ever engaged in wonderful acts. His soul was enlightened with ascetic penances, and his organs and their functions were under complete control. His practices and his speech were both very nice. He was contented and without avarice. He was without meanness of any kind and without envy. He was old and used to observe the vow of silence. And he was the refuge whom all creatures might seek in distress.
‘Sauti continued, ‘The ministers said, ‘That king of kings then, exhausted from hunger and effort, and having put the snake on the shoulders of that sage, returned to his city. The sage had a son, born of a cow, named Sringin. He was well-known, very powerful and energetic, and quite fierce. Every day, he would visit his teacher and worship him. Following his teacher’s command, Sringin was heading home when he learned from a friend about the insult to his father by your parent. And, O fierce one among kings, he found out that his father, without having done anything wrong, was standing completely still like a statue, bearing a dead snake on his shoulders. O king, the sage insulted by your father was intensely devoted to ascetic practices, the greatest of sages, master of his desires, pure, and consistently engaged in remarkable deeds. His soul was uplifted through his penances, and his senses and their functions were fully controlled. His actions and words were both commendable. He was content and free of greed. He had no trace of meanness or envy. He was elderly and practiced silence. And he was the refuge that all creatures could turn to in times of trouble.
“Such was the Rishi insulted by thy father. The son, however, of that Rishi, in wrath, cursed thy father. Though young in years, the powerful one was old in ascetic splendour. Speedily touching water, he spake, burning as it were with spiritual energy and rage, these words in allusion to thy father, ‘Behold the power of my asceticism! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights hence, burn, with his poison the wretch that hath placed the dead snake upon my un-offending father.’ And having said this, he went to where his father was. And seeing his father he told him of his curse. The tiger among Rishis thereupon sent to thy father a disciple of his, named Gaurmukha, of amiable manners and possessed of every virtue. And having rested a while (after arrival at court) he told the king everything, saying in the words of his master, ‘Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison! Therefore, O king, be careful.’ O Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka.
“Such was the Rishi insulted by your father. However, that Rishi’s son, in anger, cursed your father. Though young, he was wise and powerful in ascetic strength. Quickly touching water, he spoke, filled with spiritual energy and fury, these words about your father: ‘See the power of my asceticism! By my words, the snake Takshaka, full of energy and deadly poison, shall, within seven nights, burn the wretch who placed the dead snake on my innocent father.’ After saying this, he went to where his father was. Upon seeing his father, he told him about his curse. The greatest of Rishis then sent to your father a disciple named Gaurmukha, who was courteous and virtuous. After resting a bit at court, he told the king everything, saying in his master’s words, ‘You have been cursed, O king, by my son. Takshaka shall burn you with his poison! So, O king, be careful.’ O Janamejaya, upon hearing those dreadful words, your father took every precaution against the powerful snake Takshaka.”
“And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa, desired to come to the monarch. But the snake Takshaka saw Kasyapa. And the prince of snakes spake unto Kasyapa without loss of time, saying, ‘Where dost thou go so quickly, and what is the business on which thou goest?’ Kasyapa replied, saying, ‘O Brahmana, I am going whither king Parikshit, that best of the Kurus, is. He shall today be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death.’ Takshaka answered, saying, ‘Why dost thou seek to revive the king to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful power of my poison. Thou art incapable of reviving that monarch when bit by me.’ So saying, Takshaka, then and there, bit a lord of the forest (a banian tree). And the banian, as soon as it was bit by the snake, was converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon tempted him, saying, ‘Tell me thy desire.’ And Kasyapa, too, thus addressed, spake again unto Takshaka, saying, ‘I go there from desire of wealth.’ And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words, ‘O sinless one, take from me more wealth than what thou expectest from that monarch, and go back!’ And Kasyapa, that foremost of men, thus addressed by the snake, and receiving from him as much wealth as he desired, wended his way back.
"And when the seventh day arrived, a Brahmana sage named Kasyapa wanted to go to the king. But the snake Takshaka spotted Kasyapa. The prince of snakes spoke to Kasyapa right away, asking, 'Where are you rushing off to and what’s your business?' Kasyapa replied, 'Oh Brahmana, I'm heading to where King Parikshit, the best of the Kurus, is. He will be bitten by the poison of the snake Takshaka today. I'm hurrying there to help him, so that, with my protection, the snake won't kill him.' Takshaka replied, 'Why are you trying to save the king from being bitten by me? I am Takshaka. Oh Brahmana, witness the incredible power of my poison. You won’t be able to revive that king once I bite him.' Saying this, Takshaka then bit a lord of the forest (a banyan tree). As soon as the tree was bitten by the snake, it turned to ashes. But Kasyapa, oh king, brought it back to life. Takshaka then tempted him, saying, 'Tell me what you want.' Kasyapa, addressed in this way, replied to Takshaka, saying, 'I’m here because I desire wealth.' Hearing this, Takshaka spoke to the virtuous Kasyapa in gentle words, 'Oh sinless one, take from me more wealth than what you expect from that king, and go back!' Kasyapa, the foremost of men, thus addressed by the snake, received from him as much wealth as he wanted and then made his way back."
“And Kasyapa going back, Takshaka, approaching in disguise, blasted, with the fire of his poison, thy virtuous father, the first of kings, then staying in his mansion with all precautions. And after that, thou wast, O tiger among men, been installed (on the throne). And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account is. And hearing all about the discomfiture of thy royal father, and of the insult to the Rishi Utanka, decide thou that which should follow!
“And Kasyapa went back, and Takshaka, coming in disguise, struck down your noble father, the greatest of kings, with the fire of his poison, while he was safely in his palace. After that, you, O best among men, were crowned on the throne. And, O greatest of rulers, we have shared everything we have witnessed and heard, no matter how harsh it is. Now that you know about the downfall of your royal father and the disrespect shown to the sage Utanka, decide what should happen next!
‘Sauti continued, ‘King Janamejaya, that chastiser of enemies, then spake upto all his ministers. And he said, ‘When did ye learn all that happened upon that, banian reduced to ashes by Takshaka, and which, wonderful as it is, was afterwards revived by Kasyapa? Assuredly, my father could not have died, for the poison could have been neutralised by Kasyapa with his mantras. That worst of snakes, of sinful soul, thought within his mind that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be an object of ridicule in the world owing to the neutralisation of his poison. Assuredly, having thought so, he pacified the Brahmana. I have devised a way, however, of inflicting punishment upon him. I like to know, however, what ye saw or heard, what happened in the deep solitude of the forest,—viz., the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race.’
‘Sauti continued, ‘King Janamejaya, the punisher of foes, then spoke to all his ministers. He said, ‘When did you learn everything that happened regarding that banyan tree reduced to ashes by Takshaka, and which, incredible as it is, was later revived by Kasyapa? Surely, my father could not have died, since Kasyapa could have neutralized the poison with his mantras. That despicable snake, with his evil thoughts, considered that if Kasyapa brought the king back to life after being bitten by him, he, Takshaka, would become a laughingstock because his poison was neutralized. Having thought this, he calmed the Brahmana. However, I have come up with a way to punish him. I would like to know what you saw or heard regarding what occurred in the deep solitude of the forest—the words of Takshaka and the speeches of Kasyapa. Once I know, I will figure out how to wipe out the snake lineage.’
“The ministers said, ‘Hear, O monarch of him who told us before of the meeting between that foremost Brahmana and that prince of snakes in the woods. A certain person, O monarch, had climbed up that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived either by the snake or by the Brahmana. And, O king, that man was reduced to ashes along with the tree itself. And, O king of kings, he was revived with the tree by the power of the Brahmana. That man, a Brahmana’s menial, having come to us, represented fully everything as it happened between Takshaka and the Brahmana. Thus have we told thee, O king, all that we have seen and heard. And having heard it, O tiger among kings, ordain that which should follow.’
“The ministers said, ‘Listen, O king, to what was previously shared about the encounter between that prominent Brahmin and the king of snakes in the forest. A certain man, O king, had climbed up that tree with dry branches to break them for sacrificial firewood. Neither the snake nor the Brahmin saw him. And, O ruler, that man was burnt to ashes along with the tree itself. However, O king of kings, he was brought back to life with the tree through the Brahmin's power. That man, a servant of the Brahmin, came to us and told us everything that happened between Takshaka and the Brahmin. We have reported to you, O king, all that we have witnessed and heard. Now that you have heard it, O lion among kings, decide what should happen next.’
“Sauti continued, ‘King Janamejaya, having listened to the words of his ministers, was sorely afflicted with grief, and began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to breathe a long and hot breath, shed tears, and shrieked aloud. And possessed with grief and sorrow, and shedding copious tears, and touching water according to the form, the monarch spake. And reflecting for a moment, as if settling something in his mind, the angry monarch, addressing all ministers, said these words.
“Sauti continued, ‘King Janamejaya, having heard what his ministers said, was deeply troubled and started to cry. The king began to grip his hands tightly. With tear-filled eyes, he let out a long, hot breath, wept openly, and screamed out loud. Overcome with grief and sorrow, shedding many tears, and performing a ritual with water, the king spoke. After pausing for a moment, as if contemplating a decision, the angry king addressed all his ministers and said these words.
‘I have heard your account of my father’s ascension to heaven. Know ye now what my fixed resolve is. I think no time must be lost in avenging this injury upon the wretch Takshaka that killed my father. He burnt my father making Sringin only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa and the precautionary measures of his ministers? From ignorance of the effects of my wrath, he prevented Kasyapa—that excellent of Brahmanas—whom he could not defeat, from coming to my father with the desire of reviving him. The act of aggression is great on the part of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must now avenge myself on my father’s enemy to please myself, the Rishi Utanka and you all.’”
"I've heard your story about my father's ascension to heaven. Now, let me make my intentions clear. I believe there's no time to waste in getting revenge on the scoundrel Takshaka who killed my father. He burned my father, using Sringin as just a side issue. Out of pure malice, he made Kasyapa turn back. If that Brahmana had arrived, my father would definitely have survived. What would he have lost if the king had come back to life by Kasyapa's grace and the wise actions of his ministers? Takshaka, blinded by ignorance of what my anger could cause, prevented Kasyapa—who is a great Brahmana—from reaching my father to try and revive him. The wrongdoing on Takshaka's part is huge; he bribed that Brahmana to stop the king from coming back to life. I have to take action against my father's enemy to satisfy myself, Rishi Utanka, and all of you."
SECTION LI
(Astika Parva continued)
‘Sauti said, ‘King Janamejaya having said so, his ministers expressed their approbation. And the monarch then expressed his determination to perform a snake-sacrifice. And that lord of the Earth—that tiger of the Bharata race—the son of Parikshit, then called his priest and Ritwiks. And accomplished in speech, he spake unto them these words relating to the accomplishment of his great task. ‘I must avenge myself on the wretch Takshaka who killed my father. Tell me what I must do. Do you know any act by which I may cast into the blazing fire the snake Takshaka with his relatives? I desire to burn that wretch even as he burnt, of yore, by the fire of his poison, my father.’
‘Sauti said, ‘King Janamejaya, after saying this, received the approval of his ministers. The king then expressed his intention to perform a snake sacrifice. That ruler of the land— that fierce member of the Bharata lineage—the son of Parikshit, then called for his priest and the Ritwiks. Skilled in speech, he told them his thoughts on how to accomplish this significant task. ‘I need to take revenge on the vile Takshaka who killed my father. Tell me what I need to do. Is there a way for me to throw the snake Takshaka and his kin into the raging fire? I want to burn that scoundrel just as he burned my father with his poisonous fire long ago.’
‘The chief priest answered, ‘There is, O king, a great sacrifice for thee devised by the gods themselves. It is known as the snake-sacrifice, and is read of in the Puranas. O king, thou alone canst accomplish it, and no one else. Men versed in the Puranas have told us, there is such a sacrifice.’
‘The chief priest answered, ‘There is, O king, a great sacrifice planned for you by the gods themselves. It's called the snake-sacrifice, and it's mentioned in the Puranas. O king, only you can carry it out, and no one else can. Experts in the Puranas have informed us that such a sacrifice exists.’
“Sauti continued, ‘Thus addressed, the king, O excellent one, thought Takshaka to be already burnt and thrown into the blazing mouth of Agni, the eater of the sacrificial butter. The king then said unto those Brahmanas versed in mantras, ‘I shall make preparations for that sacrifice. Tell me the things that are necessary.’ And the king’s Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with the rites of that sacrifice measured, according to the scriptures, the land for the sacrificial platform. And the platform was decked with valuable articles and with Brahmanas. And it was full of precious things and paddy. And the Ritwika sat upon it at ease. And after the sacrificial platform had been thus constructed according to rule and as desired, they installed the king at the snake-sacrifice for the attainment of its object. And before the commencement of the snake-Sacrifice that was to come, there occurred this very important incident foreboding obstruction to the sacrifice. For when the sacrificial platform was being constructed, a professional builder of great intelligence and well-versed in the knowledge of laying foundations, a Suta by caste, well-acquainted with the Puranas, said, ‘The soil upon which and the time at which the measurement for the sacrificial platform has been made, indicate that this sacrifice will not be completed, a Brahmana becoming the reason thereof.’ Hearing this, the king, before his installation, gave orders to his gate-keepers not to admit anybody without his knowledge.”
“Sauti continued, ‘After hearing this, the king, O great one, believed that Takshaka had already been burned and thrown into the fiery mouth of Agni, the consumer of the sacrificial butter. The king then said to the Brahmanas who knew the mantras, ‘I will prepare for the sacrifice. Let me know what I need.’ The king's priests, O esteemed Brahmana, who were knowledgeable in the Vedas and familiar with the rituals for that sacrifice, measured the land for the sacrificial platform according to the scriptures. The platform was adorned with valuable items and Brahmanas. It was filled with precious things and rice. The priest sat comfortably upon it. After the sacrificial platform was properly constructed as required, they appointed the king for the snake sacrifice to achieve its purpose. However, just before the start of the snake sacrifice, an important incident occurred that hinted at obstacles to the sacrifice. While the sacrificial platform was being built, a skilled builder, knowledgeable in laying foundations, a Suta by birth and well-versed in the Puranas, said, ‘The soil and the timing of the measurements for the sacrificial platform suggest that this sacrifice will not be completed, with a Brahmana being the cause.’ Upon hearing this, the king, before his appointment, instructed his gatekeepers not to let anyone in without his permission.’
SECTION LII
(Astika Parva continued)
“Sauti said, ‘The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young—all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother’s curse, fell into the fire.’”
“Sauti said, ‘The snake sacrifice then began as it should. The priests, skilled in their duties as per the rules, dressed in black and with eyes red from the smoke, poured clarified butter into the raging fire while chanting the proper mantras. They filled the hearts of all the snakes with fear, pouring clarified butter into Agni's mouth while reciting the names of the snakes. As a result, the snakes started to leap into the fire, frozen in fear and desperately calling out to each other. Swollen and gasping, intertwined with their heads and tails, they came in large numbers and fell into the flames. The white, the black, the blue, the young and the old—all flocked to the fire with various screams. Those measuring a krosa, those a yojana, and those the size of a gokarna, fell relentlessly and violently into that primordial fire. Hundreds, thousands, and countless snakes, losing control of their limbs, perished that day. Among those who died were some as large as horses, others as massive as elephant trunks, and others with huge bodies and strength like enraged elephants. Of various colors and poisonous, terrible and looking like maces with iron spikes, extremely strong and always ready to strike, the snakes, cursed by their mother, fell into the fire.’”
SECTION LIII
(Astika Parva continued)
“Saunaka asked, ‘What great Rishis became the Ritwiks at the snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also became the Sadasyas in that terrible snake-sacrifice, so frightful to the snakes, and begetting such sorrow in them? It behoveth thee to describe all these in detail, so that, O son of Suta, we may know who were acquainted with the rituals of the snake-sacrifice.’
“Saunaka asked, ‘Which great sages served as the priests at the snake sacrifice of the wise king Janamejaya from the Pandava lineage? Who else participated as members in that dreadful snake sacrifice, which terrified the snakes and caused them such sorrow? Please explain all of this in detail, so that, O son of Suta, we can understand who was familiar with the rituals of the snake sacrifice.’”
“Sauti replied, ‘I will recite the names of those wise ones who became the monarch’s Ritwiks and Sadasyas. The Brahmana Chandabhargava became the Hotri in that sacrifice. He was of great reputation, and was born in the race of Chyavana and was the foremost of those acquainted with the Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had got through the Vedas became the Sadasyas at that sacrifice of the son of Parikshit.
“Sauti replied, ‘I will share the names of the wise ones who became the monarch’s Ritwiks and Sadasyas. The Brahmana Chandabhargava served as the Hotri in that sacrifice. He was well-known, born into the family of Chyavana, and was the most knowledgeable about the Vedas. The learned elder Brahmana, Kautsa, took the role of Udgatri, the chanter of the Vedic hymns. Jaimini became the Brahmana, while Sarngarva and Pingala served as the Adhvaryus, along with Vyasa, his son, and disciples, Uddalaka, Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, Kundajathara, the Brahmana Kalaghata, Vatsya, and the elderly Srutasravas, who were constantly engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya, Samasaurava, and many other Brahmanas who had mastered the Vedas became the Sadasyas at the sacrifice of the son of Parikshit.’
“When the Ritwiks in that snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear into every creature, began to fall into it. And the fat and the marrow of the snakes thus falling into the fire began to flow in rivers. And the atmosphere was filled with an insufferable stench owing to the incessant burning of the snakes. And incessant also were the cries of the snakes fallen into the fire and those in the air about to fall into it.
“When the Ritwiks started pouring clarified butter into the fire during that snake-sacrifice, terrifying snakes, instilling fear in every living being, began to fall into it. The fat and marrow from the snakes that dropped into the fire started to flow like rivers. The air was filled with an unbearable stench from the constant burning of the snakes. The cries of the snakes falling into the fire and those hovering above, ready to fall, were relentless.”
‘Meanwhile, Takshaka, that prince of snakes, as soon as he heard that king Janamejaya was engaged in the sacrifice, went to the palace of Purandara (Indra). And that best of snakes, having represented all that had taken place, sought in terror the protection of Indra after having acknowledged his fault. And Indra, gratified, told him, ‘O prince of snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The Grandsire was pacified by me for thy sake. Therefore, thou hast no fear. Let this fear of thy heart be allayed.’
‘Meanwhile, Takshaka, the prince of snakes, as soon as he learned that King Janamejaya was performing the sacrifice, went to the palace of Purandara (Indra). That top snake, having explained everything that had happened, sought Indra's protection in fear after admitting his mistake. Indra, pleased, told him, ‘O prince of snakes, O Takshaka, you have nothing to fear from that snake-sacrifice. The Grandsire was appeased by me for your sake. So, you have no reason to be afraid. Let this fear in your heart be calmed.’
Sauti continued, ‘Thus encouraged by him, that best of snakes began to dwell in Indra’s abode in joy and happiness. But Vasuki, seeing that the snakes were incessantly falling into the fire and that his family was reduced to only a few, became exceedingly sorry. And the king of the snakes was afflicted with great grief, and his heart was about to break. And summoning his sister, he spake unto her, saying, ‘O amiable one, my limbs are burning and I no longer see the points of the heavens. I am about to fall down from loss of consciousness. My mind is turning, my sight is falling and my heart is breaking. Benumbed, I may fall today into that blazing fire! This sacrifice of the son of Parikshit is for the extermination of our race. It is evident I also shall have to go to the abode of the king of the dead. The time is come, O my sister, on account of which thou wert bestowed by me on Jaratkaru to protect us with our relatives. O best of the women of the snake race, Astika will put an end to the sacrifice that is going on. The Grandsire told me this of old. Therefore, O child, solicit thy dear son who is fully conversant with the Vedas and regarded even by the old, for the protection of myself and also of those dependent on me.”’
Sauti continued, “Encouraged by him, the greatest of snakes began to live happily in Indra’s realm. But Vasuki, noticing that snakes were continually falling into the fire and that his family had dwindled to just a few, felt deeply sorrowful. The king of the snakes was overwhelmed with grief, and he felt like his heart was about to break. Summoning his sister, he spoke to her, saying, ‘O kind one, my body is burning, and I can no longer see the sky. I’m about to lose consciousness. My mind is spinning, my vision is fading, and my heart is breaking. Dazed, I might fall into that raging fire today! This sacrifice by the son of Parikshit is meant to wipe out our race. It’s clear that I too will have to go to the land of the dead. The time has come, O sister, because of which I gave you to Jaratkaru to protect us and our relatives. O best among the women of the snake lineage, Astika will put an end to the ongoing sacrifice. The Grandsire told me this long ago. Therefore, O child, ask your dear son, who knows the Vedas well and is respected even by the elders, for the protection of me and those who rely on me.”
SECTION LIV
(Astika Parva continued)
“Sauti said, ‘Then the snake-dame Jaratkaru, calling her own son, told him the following words according to the directions of Vasuki, the king of the snakes. ‘O son, the time is come for the accomplishment of that object for which I was bestowed on thy father by my brother. Therefore, do thou that which should be done.’
“Sauti said, ‘Then the snake goddess Jaratkaru, calling her own son, said to him the following words as instructed by Vasuki, the king of the snakes. ‘O son, the time has come to accomplish the purpose for which I was given to your father by my brother. Therefore, you should do what needs to be done.’”
“Astika asked, ‘Why wert thou, O mother, bestowed on my father by my uncle? Tell me all truly so that on hearing it, I may do what is proper.’
“Astika asked, ‘Why were you, O mother, given to my father by my uncle? Please tell me the truth so that I can do what is right based on what I hear.’"
“Then Jaratkaru, the sister of the king of the snakes, herself unmoved by the general distress, and even desirous of the welfare of her relatives, said unto him, ‘O son, it is said that the mother of all the snakes is Kadru. Know thou why she cursed in anger her sons.’ Addressing the snakes she said, ‘As ye have refused to falsely represent Uchchaihsravas, the prince of horses, for bringing about Vinata’s bondage according to the wager, therefore, shall he whose charioteer is Vayu burn you all in Janamejaya’s sacrifice. And perishing in that sacrifice, ye shall go to the region of the unredeemed spirits.’ The Grandsire of all the worlds spake unto her while uttering this curse, ‘Be it so,’ and thus approved of her speech. Vasuki, having heard that curse and then the words of the Grandsire, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, for they had obtained the excellent amrita, with Vasuki ahead, approached the Grandsire. And all the gods, with king Vasuki, sought to incline Him who was born of the lotus to be propitious, so that the curse might be made abortive.’
“Then Jaratkaru, the sister of the king of the snakes, remained unaffected by the general distress and even wished for her relatives' well-being. She said to him, ‘Hey son, it's said that the mother of all snakes is Kadru. You should know why she cursed her sons out of anger.’ Speaking to the snakes, she said, ‘Since you refused to falsely represent Uchchaihsravas, the prince of horses, to bind Vinata as per the wager, the one whose charioteer is Vayu will burn you all in Janamejaya’s sacrifice. And dying in that sacrifice, you will go to the realm of the unredeemed spirits.’ The Grandsire of all worlds responded to her while affirming this curse, saying, ‘So be it,’ and thus approved her words. Hearing that curse and then the Grandsire’s words, Vasuki sought the protection of the gods when the amrita was being churned. And the gods, having achieved their goal of obtaining the wonderful amrita, with Vasuki leading, approached the Grandsire. All the gods, along with King Vasuki, hoped to persuade Him who was born of the lotus to be favorable, so that the curse could be nullified.”
“And the gods said, ‘O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother’s curse prove abortive?’
“And the gods said, ‘O Lord, Vasuki, the king of the snakes, is sad about his relatives. How can his mother’s curse be made ineffective?’”
“Brahman thereupon replied, saying, ‘Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.’
“Brahman then responded, saying, ‘Jaratkaru will marry someone named Jaratkaru; the Brahmana born from her will free the snakes.’”
“Vasuki, the best of snakes, hearing those words, bestowed me, O thou of godlike looks, on thy high-souled father some time before the commencement of the sacrifice. And from that marriage thou art born of me. That time has come. It behoveth thee to protect us from this danger. It behoveth thee to protect my brother and myself from the fire, so that the object, viz., our relief, for which I was bestowed on thy wise father, may not be unfulfilled. What dost thou think, O son?’
“Vasuki, the greatest of snakes, hearing these words, gifted me, O you with divine looks, to your noble father some time before the start of the sacrifice. And from that union, you were born to me. That time has come. You must protect us from this danger. You need to save my brother and me from the fire, so that the purpose, which is our rescue, for which I was given to your wise father, may be fulfilled. What do you think, O son?”
“Sauti continued, ‘Thus addressed, Astika said unto his mother, ‘Yes, I will.’ And he then addressed the afflicted Vasuki, and as if infusing life into him, said, ‘O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, O snake! There is no fear any longer. I shall strive earnestly so that good may come! Nobody hath ever said that my speech, even in jest, hath proved false. Hence on serious occasions like this, I need not say anything more, O uncle, going thither today I shall gratify, with words mixed with blessings, the monarch Janamejaya installed at the sacrifice, so that, O excellent one, the sacrifice may stop. O highminded one, O king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled.’
“Sauti continued, ‘Addressing his mother, Astika said, ‘Yes, I will.’ He then spoke to the troubled Vasuki, and as if giving him life, said, ‘O Vasuki, the best of snakes, the great being, I truly promise to relieve you from that curse. Don't worry, O snake! There's no need for fear anymore. I will work hard to make sure good comes from this! No one has ever said that my words, even when joking, have proven false. So on serious matters like this, I need not say more, O uncle. Today, I will please King Janamejaya, who is performing the sacrifice, with my words full of blessings, so that, O noble one, the sacrifice may come to an end. O high-minded one, O king of the snakes, trust everything I say. Trust me, my promise will never go unfulfilled.’”
“And Vasuki then said, ‘O Astika, my head swims and my heart breaks. I cannot discern the points of the earth, as I am afflicted with a mother’s curse.’
“And Vasuki then said, ‘O Astika, I feel overwhelmed and heartbroken. I can’t see the corners of the earth, as I am troubled by a mother’s curse.’”
“And Astika said, ‘Thou best of snakes, it behoveth thee not to grieve any longer. I shall dispel this fear of thine from the blazing fire. This terrible punishment, capable of burning like the fire at the end of the Yuga, I shall extinguish. Nurse not thy fear any longer.’
“And Astika said, ‘You, the best of snakes, you shouldn’t grieve any longer. I will remove this fear of yours from the raging fire. This terrible punishment, which can burn like the fire at the end of the Yuga, I will put out. Don’t hold onto your fear any longer.’”
“Sauti continued, ‘Then that best of Brahmanas, Astika, quelling the terrible fear of the Vasuki’s heart, and taking it, as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya’s sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound with numerous Sadasyas on it whose splendour was like unto that of the Sun or Agni. But that best of Brahmanas was refused admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And that best of Brahmanas, that foremost of all virtuous men, having entered the excellent sacrificial compound, began to adore the king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred fire.’”
“Sauti continued, ‘Then the best of Brahmins, Astika, calming the intense fear in Vasuki’s heart and bearing it as if on his own shoulders, quickly went to Janamejaya’s sacrifice, which was blessed with every merit, to help the king of the snakes. When Astika arrived there, he saw the magnificent sacrificial grounds filled with numerous priests whose brilliance resembled that of the Sun or Agni. But the doormen refused him entry. The powerful ascetic pleased them, eager to enter the sacrificial grounds. Once that best of Brahmins, the foremost among all virtuous men, entered the splendid sacrificial area, he began to worship the king of boundless accomplishments, the priests, and the sacred fire.’”
SECTION LV
(Astika Parva continued)
“Astika said, ‘Soma and Varuna and Prajapati performed sacrifices of old in Prayaga. But thy sacrifice, O foremost one of Bharata’s race, O son of Parikshit, is not inferior to any of those. Let those dear unto us be blessed! Sakra performed a hundred sacrifices. But this sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit, is fully equal to ten thousand sacrifices of Sakra. Let those dear unto us be blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva, is the sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya, of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O foremost one of Bharata’s race, O son of Satyavati, in which he himself was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son of Dasaratha, is this sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit. Let those dear unto us be blessed! Like the sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida race, heard of (even) in the heavens, is this sacrifice of thine. O foremost one of Bharata’s race, O son of Parikshit, let those dear unto us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of Satyavati, in which he himself was the chief priest, is this sacrifice of thine, O foremost one of Bharata’s race, O son of Parikshit Let those dear unto us be blessed! These (Ritwiks and Sadasyas) that are here engaged in making thy sacrifice, like unto that of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit). It is my conviction that there is no Ritwik in all the worlds who is equal to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for their duties, travel over the earth. The high-souled bearer of libation (viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his vital seed and having his path, marked by black smoke, blazing up with flames inclined to the right, beareth these thy libations of clarified butter to the gods. In this world of men there is no other monarch equal to thee in the protection of subjects. I am ever well-pleased with thy abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice. Like Sakra himself, thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou and no monarch who is thy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and Mandhatri. In splendour equal to the sun, and of excellent vows, thou art O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy splendour also shines like that of Narayana. Like Yama art thou conversant with the dispensation of justice. Thou art like Krishna adorned with every virtue. Thou art the home of the good fortune that belongs to the Vasus. Thou art also the refuge of the sacrifices. In strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni) thou art conversant with the scriptures and arms. In energy thou art equal to Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha.’
“Astika said, ‘Soma, Varuna, and Prajapati performed ancient sacrifices in Prayaga. But your sacrifice, O greatest one of Bharata's lineage, O son of Parikshit, is not less than any of those. May those dear to us be blessed! Sakra completed a hundred sacrifices. But your sacrifice, O greatest one of Bharata's lineage, O son of Parikshit, equals ten thousand sacrifices of Sakra. May those dear to us be blessed! Your sacrifice, O greatest one of Bharata's lineage, O son of Parikshit, is like the sacrifices of Yama, Harimedha, or King Rantideva. May those dear to us be blessed! Your sacrifice, O greatest one of Bharata's lineage, O son of Satyavati, is akin to the sacrifices of Maya, King Sasavindu, or King Vaisravana, where he himself was the chief priest, as well as the sacrifices of Nriga, Ajamida, and the son of Dasaratha. May those dear to us be blessed! Like the sacrifice of King Yudhishthira, who is the son of a god and belongs to the Ajamida lineage, your sacrifice is renowned even in the heavens. O greatest one of Bharata's lineage, O son of Parikshit, may those dear to us be blessed! Your sacrifice, O greatest one of Bharata's lineage, O son of Parikshit, is like the sacrifice of Krishna (Dwaipayana), in which he was the chief priest as well. May those dear to us be blessed! Those (Ritwiks and Sadasyas) who are here conducting your sacrifice, which is like that of the slayer of Vritra, shine with splendor comparable to the sun. There is nothing left for them to learn, and the gifts given to them yield infinite merit. I believe there is no Ritwik in all the worlds equal to your Ritwik, Dwaipayana. His disciples become Ritwiks, perfectly competent to perform their duties, and travel across the earth. The noble bearer of offerings (Agni), also known as Vibhavasu and Chitrabhanu, born of gold and marked by black smoke and flames that lean to the right, carries your clarified butter offerings to the gods. In this world of humans, there is no other monarch like you in protecting your subjects. I always admire your self-restraint. Truly, you are either Varuna or Yama, the god of Justice. Like Sakra himself, wielding a thunderbolt, you are the protector of all beings in this world. No man in this realm is as great as you, nor is there any monarch who matches you in sacrifice. You are like Khatwanga, Nabhaga, and Dilipa. In strength, you resemble Yayati and Mandhatri. With a brilliance equal to the sun and exceptional vows, O monarch, you are like Bhishma! Like Valmiki, you possess hidden energy. Like Vasishtha, you have mastered your anger. Your dominion is like Indra’s. Your radiance is as bright as Narayana’s. You are as knowledgeable about justice as Yama. You are like Krishna, adorned with all virtues. You embody the good fortune of the Vasus. You are also the sanctuary of sacrifices. In strength, you match Damvodbhava. Like Rama (the son of Jamadagni), you are skilled in both scriptures and warfare. In vitality, you are equal to Aurva and Trita. You instill fear with your gaze, like Bhagiratha.’
“Sauti said, ‘Astika, having thus adored them, gratified them all, viz., the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king Janamejaya beholding the signs and indications manifested all around, addressed them as follows.’”
“Sauti said, ‘Astika, after showing them respect, pleased everyone, including the king, the Sadasyas, the Ritwiks, and the sacrificial fire. And King Janamejaya, seeing the signs and signals all around, spoke to them as follows.’”
SECTION LVI
(Astika Parva continued)
Janamejaya said, ‘Though this one is but a boy, he speaks yet like a wise old man. He is not a boy but one wise and old. I think, I desire to bestow on him a boon. Therefore, ye Brahmanas, give me the necessary permission.’
Janamejaya said, ‘Even though this is just a boy, he speaks like a wise old man. He isn’t really a boy but rather someone wise and mature. I want to grant him a favor. So, you Brahmanas, please give me your permission.’
“The Sadasyas said, ‘A Brahmana, though a boy, deserves the respect of kings. The learned ones do more so. This boy deserves every desire of his being fulfilled by thee, but not before Takshaka comes with speed.’
“The members of the assembly said, ‘A Brahmin, even if he is just a boy, deserves the respect of kings. Those who are knowledgeable deserve it even more. This boy deserves to have every wish of his fulfilled by you, but not until Takshaka arrives quickly.’”
“Sauti continued, ‘The king, being inclined to grant the Brahmana a boon, said ‘Ask thou a boon.’ The Hotri, however, being rather displeased, said, ‘Takshaka hath not come as yet into this sacrifice.’
“Sauti continued, ‘The king, wanting to grant the Brahmana a wish, said, ‘Go ahead and ask for a boon.’ The Hotri, however, feeling a bit unhappy, said, ‘Takshaka has not yet arrived for this sacrifice.’
“Janamejaya replied, ‘Exert ye to the best of your might, so that this sacrifice of mine may attain completion, and Takshaka also may soon come here. He is my enemy.’
“Janamejaya replied, ‘Do your best, so that my sacrifice can be completed, and Takshaka will come here soon. He is my enemy.’”
“The Ritwiks replied, ‘As the scriptures declare unto us, and as the fire also saith, O monarch, (it seems that) Takshaka is now staying in the abode of Indra, afflicted with fear.’
“The Ritwiks replied, ‘As the scriptures tell us, and as the fire also says, O king, (it seems that) Takshaka is now living in Indra’s realm, gripped by fear.’”
“Sauti continued, ‘The illustrious Suta named Lohitaksha also, conversant with the Puranas, had said so before.
“Sauti continued, ‘The renowned Suta named Lohitaksha, who was also knowledgeable about the Puranas, had said this before.
“Asked by the king on the present occasion he again told the monarch, ‘Sire, it is even so as the Brahmanas have said—Knowing the Puranas, I say, O monarch, that Indra hath granted him this boon, saying, ‘Dwell with me in concealment, and Agni shall not burn thee.’
“Asked by the king on the present occasion, he once more told the monarch, ‘Your Majesty, it is just as the Brahmanas have said—Knowing the Puranas, I assert, O king, that Indra has granted him this blessing, saying, ‘Stay hidden with me, and Agni will not burn you.’”
‘Sauti continued, ‘Hearing this, the king installed in the sacrifice became very sorry and urged the Hotri to do his duty. And as the Hotri, with mantras, began to pour clarified butter into the fire Indra himself appeared on the scene. And the illustrious one came in his car, adorned by all the gods standing around, followed by masses of clouds, celestial singers, and the several bevies of celestial dancing girls. And Takshaka anxious with fear, hid himself in the upper garment of Indra and was not visible. Then the king in his anger again said unto his mantra-knowing Brahmanas these words, bent upon the destruction of Takshaka, ‘If the snake Takshaka be in the abode of Indra, cast him into the fire with Indra himself.’
‘Sauti continued, ‘When the king heard this, he felt very sorry and urged the Hotri to fulfill his duty. As the Hotri began to pour clarified butter into the fire using mantras, Indra himself appeared. The distinguished one arrived in his chariot, surrounded by all the gods, followed by thick clouds, celestial singers, and groups of heavenly dancing girls. Overcome with fear, Takshaka hid in Indra’s upper garment and was not seen. Then the king, furious, addressed his mantra-knowing Brahmanas as he sought to destroy Takshaka, saying, ‘If the snake Takshaka is in Indra's realm, cast him into the fire along with Indra himself.’
‘Sauti continued, ‘Urged thus by the king Janamejaya about Takshaka, the Hotri poured libations, naming that snake then staying there. And even as the libations were poured, Takshaka, with Purandara himself, anxious and afflicted, became visible in a moment in the skies. Then Purandara, seeing that sacrifice, became much alarmed, and quickly casting Takshaka off, went back to his own abode. After Indra had gone away, Takshaka, the prince of snakes, insensible with fear, was by virtue of the mantras, brought near enough the flames of the sacrificial fire.’
‘Sauti continued, ‘Encouraged by King Janamejaya to summon Takshaka, the Hotri poured offerings, calling out to that snake who was present. As the offerings were made, Takshaka, along with Purandara, appeared in the sky, anxious and distressed. Seeing the sacrifice, Purandara was alarmed, and quickly shaking off Takshaka, returned to his own realm. After Indra had left, Takshaka, the prince of snakes, paralyzed with fear, was drawn close to the flames of the sacrificial fire by the power of the mantras.’
“The Ritwiks then said, ‘O king of kings, the sacrifice of thine is being performed duly. It behoveth thee, O Lord, to grant a boon now to this first of Brahmanas.’
“The Ritwiks then said, ‘O king of kings, your sacrifice is being carried out properly. It is fitting for you, O Lord, to grant a favor now to this first of Brahmanas.’”
“Janamejaya then said, ‘Thou immeasurable one of such handsome and child-like features, I desire to grant thee a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable.’
“Janamejaya then said, ‘You, who are so handsome and have such innocent features, I want to give you a great gift. So go ahead and ask for whatever you wish from your heart. I promise that I will grant it, even if it seems impossible.’”
‘The Ritwiks said, ‘O monarch, behold, Takshaka is soon coming under thy control! His terrible cries, and loud roar is being heard. Assuredly, the snake hath been forsaken by the wielder of thunder. His body being disabled by your mantras, he is falling from heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.’
‘The Ritwiks said, ‘O king, look, Takshaka is soon coming under your control! His terrible cries and loud roars can be heard. Clearly, the snake has been abandoned by the wielder of thunder. His body is weakened by your spells, and he’s falling from the sky. Right now, rolling through the air and losing consciousness, the prince of snakes is coming, breathing heavily.’
‘Sauti continued, ‘While Takshaka, the prince of snakes was about to fall into the sacrificial fire, during those few moments Astika spoke as follows, ‘O Janamejaya, if thou wouldst grant me a boon, let this sacrifice of thine come to an end and let no more snakes fall into the fire.’
‘Sauti continued, ‘While Takshaka, the prince of snakes, was about to fall into the sacrificial fire, in those brief moments, Astika said, ‘O Janamejaya, if you would grant me a favor, please put an end to this sacrifice and let no more snakes fall into the fire.’
‘O Brahmana, the son of Parikshit, being thus addressed by Astika, became exceedingly sorry and replied unto Astika thus, ‘O illustrious one, gold, silver, kine, whatever other possessions thou desirest I shall give unto thee. But let not my sacrifice come to an end.’
‘O Brahmana, the son of Parikshit, being addressed by Astika, felt very sorry and replied to Astika, ‘O illustrious one, I will give you gold, silver, cattle, and any other possessions you desire. But please don’t let my sacrifice end.’
“Astika thereupon replied, ‘Gold, silver or kine, I do not ask of thee, O monarch! But let thy sacrifice be ended so that my maternal relations be relieved.’
“Astika then replied, ‘I don't ask for gold, silver, or cattle from you, O king! Just let your sacrifice be completed so that my relatives can be freed.’”
“Sauti continued, ‘The son of Parikshit, being thus addressed by Astika, repeatedly said this unto that foremost of speakers, ‘Best of the Brahmanas, ask some other boon. O, blessed be thou!’ But, O thou of Bhrigu’s race, he did not beg any other boon. Then all the Sadasyas conversant with the Vedas told the king in one voice, ‘Let the Brahmana receive his boon!’”
“Sauti continued, ‘The son of Parikshit, after being spoken to by Astika, kept telling that great speaker, ‘Best of the Brahmanas, ask for something else. O, may you be blessed!’ But, you of Bhrigu’s lineage, he didn’t ask for anything else. Then all the members familiar with the Vedas said to the king in unison, ‘Let the Brahmana have his wish!’”
SECTION LVII
(Astika Parva continued)
“Saunaka said, ‘O son of a Suta, I desire to hear the names of all those snakes that fell into the fire of this snake-sacrifice!’
“Saunaka said, ‘Hey, son of a Suta, I want to know the names of all the snakes that got caught in the fire of this snake sacrifice!’”
“Sauti replied, ‘Many thousands and tens of thousands and billions of snakes fell into the fire. O most excellent Brahmana, so great is the number that I am unable to count them all. So far, however, as I remember, hear the names I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki’s race alone, of colour blue, red and white of terrible form and huge body and deadly poison. Helpless and miserable and afflicted with their mother’s curse, they fell into the sacrificial fire like libations of butter.
“Sauti replied, ‘Many thousands, tens of thousands, and billions of snakes fell into the fire. O most excellent Brahmana, the number is so great that I can't count them all. However, as far as I remember, hear the names I mention of the main snakes cast into the fire. First, listen to the names of the principal ones from Vasuki’s lineage, who are blue, red, and white, with terrible forms, huge bodies, and deadly poison. Helpless, miserable, and suffering from their mother’s curse, they fell into the sacrificial fire like offerings of butter.’
“Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra, Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka—these snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous other snakes well-born, and of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana—these born in the race of Airavata fell into the fire. Now hear, O best of Brahmanas, the names of the snakes I mention born in the race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of Kauravya fell into the fire. Now hear the names I mention, in order, of those snakes endued with the speed of the wind and with virulent poison, born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha and Aruni.
“Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra, Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka—these snakes born of Vasuki fell into the fire. And, O Brahmana, many other well-born snakes, fearsome and strong, were burned in the blazing fire. I will now list those born in the Takshaka lineage. Listen to their names: Puchchandaka, Mandalaka, Pindasektri, Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili, Salakara, Muka, Sukumara, Pravepana, Mudgara, Sisuroman, Suroman, and Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda, Sauhatapana—these born in the Airavata lineage fell into the fire. Now listen, O best of Brahmanas, to the names of the snakes from the Kauravya lineage: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka, Sringavera, Dhurtaka, Pratara, and Astaka. Those born in the Kauravya lineage fell into the fire. Now hear the names, in order, of the snakes endowed with the speed of the wind and deadly poison, born in the Dhritarashtra lineage: Sankukarna, Pitharaka, Kuthara, Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari, Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga, Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga, Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika, Parasara, Tarunaka, Maniskandha, and Aruni.”
“O Brahmana, thus I have recited the names of the principal snakes known widely for their achievements—I have not been able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were burnt having fallen into the fire, I am unable to mention. They are so many! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga and terrible in form,—they were burnt by thousands!
“O Brahmana, I have shared the names of the main snakes that are well-known for their accomplishments—I can’t name them all since there are just too many. The sons of these snakes, along with the sons of their sons, who were burned when they fell into the fire, I can’t mention either. There are just so many! Some have three heads, some have seven, and others have ten, with poison like fire at the end of the yuga and fearsome in appearance—they were burned by the thousands!
“Many others, of huge bodies, of great speed, tall as mountain summits, of the length of a yama, of a yojana, and of two yojanas, capable of assuming at will any form and of mastering at will any degree of strength, of poison like unto blazing fire, afflicted by the curse of a mother, were burnt in that great ‘sacrifice.’”
“Many others, of massive size, incredible speed, as tall as mountain peaks, as long as a yama, a yojana, and two yojanas, able to take on any form they wanted and control any level of strength they desired, with poison as fierce as fire, cursed by their mother, were consumed in that great ‘sacrifice.’”
SECTION LVIII
(Astika Parva, continued)
“Sauti said, ‘Listen now to another very wonderful incident in connection with Astika. When king Janamejaya was about to gratify Astika by granting the boon, the snake (Takshaka), thrown off Indra’s hands, remained in mid air without actually falling. King Janamejaya thereupon became curious, for Takshaka, afflicted with fear, did not at once fall into the fire although libations were poured in proper form into the blazing sacrificial Agni in his name.’
“Sauti said, ‘Now listen to another amazing story about Astika. When King Janamejaya was about to reward Astika with a boon, the snake (Takshaka), tossed off by Indra, hovered in the air without actually falling. King Janamejaya became curious, as Takshaka, filled with fear, didn’t immediately fall into the fire, even though offerings were properly poured into the blazing sacrificial fire in his name.’”
“Saunaka said, ‘Was it, O Suta, that the mantras of those wise Brahmanas were not potent; since Takshaka did not fall into the fire?’
“Saunaka asked, ‘Hey Suta, were the mantras of those wise Brahmanas not strong enough, since Takshaka didn’t fall into the fire?’”
“Sauti replied, ‘Unto the unconscious Takshaka, that best of snakes, after he had been cast off Indra’s hands, Astika had thrice said, ‘Stay,’ ‘Stay,’ ‘Stay.’ And he succeeded in staying in the skies, with afflicted heart, like a person somehow staying between the welkin and the earth.
“Sauti replied, ‘To the unaware Takshaka, the greatest of snakes, after he had been cast away from Indra’s hands, Astika had said three times, ‘Stay,’ ‘Stay,’ ‘Stay.’ And he managed to remain in the sky, with a heavy heart, like someone caught between the heavens and the earth."
“The king then, on being repeatedly urged by his Sadasyas, said, ‘Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, O Suta, thy words also be true.’ When the boon was granted to Astika, plaudits expressive of joy rang through the air. Thus the sacrifice of the son of Parikshit—that king of the Pandava race—came to an end. The king Janamejaya of the Bharata race was himself pleased, and on the Ritwiks with the Sadasyas, and on all who had come there, the king, bestowed money by hundreds and thousands. And unto Suta Lohitaksha—conversant with the rules of building and foundations—who had at the commencement said that a Brahmana would be the cause of the interruption of the snake-sacrifice, the king gave much wealth. The king, of uncommon kindness, also gave him various things, with food and wearing apparel, according to his desire, and became very much pleased. Then he concluded his sacrifice according to the prescribed rites, and after treating him with every respect, the king in joy sent home the wise Astika exceedingly gratified, for he had attained his object. And the king said unto him, ‘Thou must come again to become a Sadasya in my great Horse-sacrifice.’ And Astika said, ‘yes’ and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet, he recounted to them everything as it had happened.’
“The king, being repeatedly urged by his advisors, said, ‘Let's do as Astika suggested. Let's end the sacrifice, ensure the snakes are safe, and let Astika be satisfied, O Suta—may your words also be true.’ Once the boon was granted to Astika, cheers of joy filled the air. Thus, the sacrifice of the son of Parikshit—the king of the Pandava lineage—came to an end. King Janamejaya of the Bharata line was pleased, and he bestowed hundreds and thousands of gifts upon the Ritwiks, his advisors, and everyone who had gathered there. To Suta Lohitaksha—who was knowledgeable about building and foundations—and who had initially stated that a Brahmana would be the cause of the interruption of the snake sacrifice, the king gave a significant amount of wealth. The king, known for his exceptional kindness, also offered him various items, including food and clothing, according to his wishes, and was very pleased. He then completed the sacrifice following the prescribed rituals, treated everyone with great respect, and joyfully sent home the wise Astika, who was extremely satisfied as he had achieved his goal. The king said to him, ‘You must come again to participate as an advisor in my grand Horse sacrifice.’ Astika responded, ‘Yes,’ and then went home filled with joy, having successfully fulfilled his important purpose after pleasing the king. Upon returning joyfully to his uncle and mother and touching their feet, he recounted everything as it happened.”
“Sauti continued, ‘Hearing all he had said, the snakes that had come thither became very much delighted, and their fears were allayed. They were much pleased with Astika and asked him to solicit a boon, saying, ‘O learned one, what good shall we do unto thee? We have been very much gratified, having been all saved by thee. What shall we accomplish for thee, O child!’
"Sauti continued, ‘After hearing everything he said, the snakes that had gathered there became really happy, and their fears were calmed. They were very pleased with Astika and asked him to request something, saying, ‘Oh wise one, how can we help you? We are so grateful, as you have saved all of us. What can we do for you, oh child!’"
“Astika said, ‘Let those Brahmanas, and other men, who shall, in the morning or in the evening, cheerfully and with attention, read the sacred account of this my act, have no fear from any of you.’ And the snakes in joy thereupon said, ‘O nephew, in the nature of thy boon, let it be exactly as thou sayest. That which thou askest we all shall cheerfully do, O nephew! And those also that call to mind Astika, Artiman and Sunitha, in the day or in the night, shall have no fear of snakes. He again shall have no fear of snakes who will say, ‘I call to mind the famous Astika born of Jaratkaru, that Astika who saved the snakes from the snake-sacrifice. Therefore, ye snakes of great good fortune, it behoveth you not to bite me. But go ye away, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake sacrifice of Janamejaya. That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundredfold like the fruit of Sinsa tree.’
“Astika said, ‘Let those Brahmins and other people who cheerfully read this sacred account of my deed in the morning or evening do so with attention, and they will have nothing to fear from any of you.’ And the snakes joyfully replied, ‘O nephew, may it be just as you wish regarding your boon. We will all gladly do what you ask, O nephew! And those who remember Astika, Artiman, and Sunitha, whether during the day or night, will have no fear of snakes. Anyone who says, ‘I remember the famous Astika, born of Jaratkaru, the Astika who saved the snakes from the snake sacrifice,’ will also have no fear of snakes. Therefore, you snakes of great fortune, you should not bite me. Instead, go away, may you be blessed, or flee, you venomous snake, and keep in mind the words of Astika after the snake sacrifice of Janamejaya. Any snake that continues to bite after hearing this mention of Astika will have its hood split a hundred times like the fruit of the Sinsa tree.’”
“Sauti continued, ‘That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away.
“Sauti continued, ‘That first of the Brahmanas, thus addressed by the leading chief of the snakes gathered together, was very pleased. And the noble one then decided to leave.
“And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
“And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.
‘Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dispelleth all fear of snakes’
‘So I have told you the story of Astika just as it occurred. Truly, telling this story drives away all fear of snakes.’
‘Sauti continued, ‘O Brahmanas, O foremost one of Bhrigu’s race, as thy ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and as I had heard it, thus have I recited this blessed history, from the beginning, of the learned Astika. And, O Brahmana, O oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied.’”
‘Sauti continued, ‘O Brahmanas, O leading member of Bhrigu’s lineage, just as your ancestor Pramati happily shared with his curious son Ruru, and as I have heard it, I have now recounted this blessed history, starting from the beginning, of the wise Astika. And, O Brahmana, O conqueror of all foes, after hearing this sacred story of Astika that enhances virtue, which you inquired about after hearing the tale of the Dundubha, may your eager curiosity be fulfilled.’”
SECTION LIX
(Adivansavatarana Parva)
“Saunaka said, ‘O son, thou hast narrated to me this extensive and great history commencing from the progeny of Bhrigu. O son of Suta, I have been much gratified with thee. I ask thee again, to recite to me, O son of a Suta, the history composed by Vyasa. The varied and wonderful narrations that were recited amongst those illustrious Sadasyas assembled at the sacrifice, in the intervals of their duties of that long-extending ceremony, and the objects also of those narrations, I desire to hear from thee, O son of a Suta! Recite therefore, all those to me fully.’
“Saunaka said, ‘Oh son, you’ve shared with me this vast and significant history that begins with the lineage of Bhrigu. Oh son of Suta, I’m very pleased with you. I ask you again to tell me the story written by Vyasa. I want to hear the diverse and amazing tales that were shared among those great Sadasyas gathered at the sacrifice during their breaks from the long ceremony, as well as the purpose of those stories. So please, son of a Suta, share all of that with me in detail.’”
‘Sauti said, ‘The Brahmanas, in the intervals of the duties, spoke of many things founded upon the Vedas. But Vyasa recited the wonderful and great history called the Bharata.’
‘Sauti said, ‘The Brahmanas, during their breaks from duties, talked about many things based on the Vedas. But Vyasa recited the amazing and grand history called the Bharata.’
“Saunaka said, ‘That sacred history called the Mahabharata, spreading the fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya, caused to be duly recited after the completion of the sacrifice. I desire to hear duly. That history hath been born of the ocean-like mind of the great Rishi of soul purified by yoga. Thou foremost of good men, recite it unto me, for, O son of a Suta, my thirst hath not been appeased by all thou hast said.’
“Saunaka said, ‘That sacred history known as the Mahabharata, which tells the story of the Pandavas and was recited by Krishna-Dwaipayana at the request of Janamejaya after the sacrifice was completed. I really want to hear it. That story has emerged from the immense mind of the great sage, whose soul has been purified by yoga. You, the best of good men, recite it for me, because, O son of a Suta, I am still not satisfied by everything you have shared.’”
‘Sauti said, ‘I shall recite to thee from the beginning of that great and excellent history called the Mahabharata composed by Vyasa. O Brahmana, listen to it in full, as I recite it. I myself feel a great pleasure in reciting it.’”
‘Sauti said, ‘I will tell you from the start of that amazing and excellent story called the Mahabharata, written by Vyasa. O Brahmana, listen to it completely as I share it. I take great joy in sharing it.’”
SECTION LX
(Adivansavatarana Parva continued)
‘Sauti said, ‘Hearing that Janamejaya was installed in the snake-sacrifice, the learned Rishi Krishna-Dwaipayana went thither on the occasion. And he, the grand-father of the Pandavas, was born in an island of the Yamuna, of the virgin Kali by Sakti’s son, Parasara. And the illustrious one developed by his will alone his body as soon as he was born, and mastered the Vedas with their branches, and all the histories. And he readily obtained that which no one could obtain by asceticism, by the study of the Vedas, by vows, by fasts, by progeny, and by sacrifice. And the first of Veda-knowing ones, he divided the Vedas into four parts. And the Brahmana Rishi had knowledge of the supreme Brahma, knew the past by intuition, was holy, and cherished truth. Of sacred deeds and great fame, he begot Pandu and Dhritarashtra and Vidura in order to continue the line of Santanu.
‘Sauti said, ‘When Janamejaya was set to perform the snake sacrifice, the wise Rishi Krishna-Dwaipayana went there for the event. He was the grandfather of the Pandavas and was born on an island in the Yamuna River, of the virgin Kali by Sakti's son, Parasara. The illustrious one developed his body through sheer will as soon as he was born, mastering the Vedas and all their branches, along with all the histories. He gained what no one else could achieve through asceticism, studying the Vedas, making vows, fasting, producing offspring, or through sacrifices. As the foremost scholar of the Vedas, he divided them into four parts. The Brahmana Rishi had knowledge of the supreme Brahma, intuitively understood the past, was pure, and valued the truth. Through his sacred actions and great renown, he fathered Pandu, Dhritarashtra, and Vidura to continue the line of Santanu.
“And the high-souled Rishi, with his disciples all conversant with the Vedas and their branches, entered the sacrificial pavilion of the royal sage, Janamejaya. And he saw that the king Janamejaya was seated in the sacrificial region like the god Indra, surrounded by numerous Sadasyas, by kings of various countries whose coronal locks had undergone the sacred bath, and by competent Ritwiks like unto Brahman himself. And that foremost one of Bharata’s race, the royal sage Janamejaya, beholding the Rishi come, advanced quickly with his followers and relatives in great joy. And the king with the approval of his Sadasyas, gave the Rishi a golden seat as Indra did to Vrihaspati. And when the Rishi, capable of granting boons and adored by the celestial Rishis themselves, had been seated, the king of kings worshipped him according to the rites of the scriptures. And the king then offered him—his grandfather Krishna—who fully deserved them, water to wash his feet and mouth, and the Arghya, and kine. And accepting those offerings from the Pandava Janamejaya and ordering the kine also not to be slain, Vyasa became much gratified. And the king, after those adorations bowed to his great-grandfather, and sitting in joy asked him about his welfare. And the illustrious Rishi also, casting his eyes upon him and asking him about his welfare, worshipped the Sadasyas, having been before worshipped by them all. And after all this, Janamejaya with all his Sadasyas, questioned that first of Brahmanas, with joined palms as follows:
“And the high-minded Rishi, along with his disciples who were well-versed in the Vedas and their branches, entered the sacrificial pavilion of the royal sage, Janamejaya. He saw that King Janamejaya was seated in the sacrificial area like the god Indra, surrounded by numerous members of the assembly, by kings from various lands whose hair had been purified by the sacred bath, and by skilled priests resembling Brahman himself. The leading figure from Bharata's lineage, King Janamejaya, seeing the Rishi arrive, quickly approached with his followers and relatives in great joy. The king, with the consent of his assembly, offered the Rishi a golden seat, just as Indra did for Vrihaspati. When the Rishi, who had the power to grant boons and was revered even by the celestial Rishis, was seated, the king of kings worshipped him according to the rituals of the scriptures. The king then presented him—his grandfather Krishna—who was fully deserving of such honors, with water to wash his feet and mouth, along with the Arghya and cows. Accepting those offerings from the Pandava Janamejaya and requesting that the cows not be sacrificed, Vyasa was greatly pleased. After performing those rituals, the king bowed to his great-grandfather and, sitting happily, asked him about his well-being. The illustrious Rishi, also looking at him and inquiring about his well-being, worshipped the members of the assembly, having already been worshipped by them all. Following this, Janamejaya, along with all his members of the assembly, asked that foremost Brahmana, with joined palms, the following questions:
‘O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and the Pandavas. I am desirous of hearing thee recite their history. What was the cause of the disunion amongst them that was fruitful of such extraordinary deeds? Why also did that great battle, which caused the death of countless creatures occur between all my grandfathers—their clear sense over-clouded by fate? O excellent Brahmana, tell me all this in full as everything had happened.’
‘O Brahmana, you have witnessed the actions of the Kurus and the Pandavas with your own eyes. I want to hear you tell their story. What caused the division between them that led to such remarkable events? Why did that great battle, which resulted in the death of so many beings, take place among all my grandfathers—their clear judgment clouded by fate? O noble Brahmana, please share the entire account of what happened.’
“Hearing those words of Janamejaya, Krishna-Dwaipayana directed his disciple Vaisampayana seated by his side, saying, ‘The discord that happened between the Kurus and the Pandavas of old, narrate all to the king even as thou hast heard from me.’
“Hearing those words from Janamejaya, Krishna-Dwaipayana turned to his disciple Vaisampayana, who was sitting next to him, and said, ‘Tell the king everything about the conflict that occurred between the Kurus and the Pandavas long ago, just as you have heard it from me.’”
“Then that blessed Brahmana, at the command of his preceptor recited the whole of that history unto the king, the Sadasyas, and all the chieftains there assembled. And he told them all about the hostility and the utter extinction of the Kurus and the Pandavas.’”
“Then that blessed Brahmana, at the request of his teacher, recited the entire history to the king, the Sadasyas, and all the chieftains gathered there. And he explained to them everything about the conflict and the complete downfall of the Kurus and the Pandavas.”
SECTION LXI
(Adivansavatarana Parva continued)
“Vaisampayana said, ‘Bowing down in the first place to my preceptor with the eight parts of my body touching the ground, with devotion and reverence, and with all my heart, worshipping the whole assembly of Brahmanas and other learned persons, I shall recite in full what I have heard from the high-souled and great Rishi Vyasa, the first of intelligent men in the three worlds. And having got it within thy reach, O monarch, thou also art a fit person to hear the composition called Bharata. Encouraged by the command of my preceptor my heart feeleth no fear.
Vaisampayana said, "First, I bow down to my teacher with all eight parts of my body touching the ground, with devotion and respect, and with all my heart. I honor the entire gathering of Brahmanas and other knowledgeable individuals, and I will fully recite what I've learned from the noble and great sage Vyasa, the wisest of all in the three worlds. Since I have brought this to you, O king, you are also deserving of hearing the work called Bharata. Encouraged by my teacher's command, I feel no fear in my heart."
“Hear, O monarch, why that disunion occurred between the Kurus and the Pandavas, and why also that exile into the woods immediately proceeding from the game at dice prompted by the desire (of the Kurus) for rule. I shall relate all to thee who askest it thou best of the Bharata race!
“Hear, O king, why the split happened between the Kurus and the Pandavas, and why that exile into the forest followed right after the dice game driven by the Kurus' desire for power. I will tell you everything, as you request, you who are the greatest of the Bharata lineage!”
“On the death of their father those heroes (the Pandavas) came to their own home. And within a short time they became well-versed in archery. And the Kurus beholding the Pandavas gifted with physical strength, energy, and power of mind, popular also with the citizens, and blessed with good fortune, became very jealous. Then the crookedminded Duryodhana, and Karna, with (the former’s uncle) the son of Suvala began to persecute them and devise means for their exile. Then the wicked Duryodhana, guided by the counsels of Sakuni (his maternal uncle), persecuted the Pandavas in various ways for the acquirement of undisputed sovereignty. The wicked son of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of the wolf digested the poison with the food. Then the wretch again tied the sleeping Bhima on the margin of the Ganges and, casting him into the water, went away. But when Bhimasena of strong arms, the son of Kunti woke, he tore the strings with which he had been tied and came up, his pains all gone. And while asleep and in the water black snakes of virulent poison bit him in every part of his body. But that slayer of foes did not still perish. And in all those persecutions of the Pandavas by their cousins, the Kurus, the high-minded Vidura attentively engaged himself neutralising those evil designs and rescuing the persecuted ones. And as Sakra from the heavens keeps in happiness the world of men, so did Vidura always keep the Pandavas from evil.
When their father died, the Pandavas returned home. In no time, they became skilled in archery. The Kurus saw the Pandavas, strong, energetic, and mentally powerful, who were also popular among the people and fortunate, and they became very jealous. Duryodhana, who was devious, along with Karna and his uncle Suvala, started to harass them and plotted their exile. The malicious Duryodhana, encouraged by his uncle Sakuni, tormented the Pandavas in various ways to gain uncontested power. He poisoned Bhima, but Bhima, strong as a wolf, managed to digest the poison in his food. Then, the scoundrel tied the sleeping Bhima by the river Ganges and tossed him into the water before leaving. However, when Bhimasena, the strong son of Kunti, woke up, he tore off the ropes and emerged unharmed. While he was asleep in the water, poisonous black snakes bit him all over, but he still didn’t die. During all the troubles caused by their cousins, the Kurus, the noble Vidura diligently worked to thwart their evil plans and rescue the tormented Pandavas. Just as the god Sakra protects the world of humans from above, Vidura consistently kept the Pandavas safe from harm.
“When Duryodhana, with various means, both secret and open, found himself incapable of destroying the Pandavas who were protected by the fates and kept alive for grave future purposes (such as the extermination of the Kuru race), then called together his counsellors consisting of Vrisha (Karna), Duhsasana and others, and with the knowledge of Dhritarashtra caused a house of lac to be constructed. And king Dhritarashtra, from affection for his children, and prompted by the desire of sovereignty, sent the Pandavas tactfully into Varanavata. And the Pandavas then went away with their mother from Hastinapura. And when they were leaving the city, Vidura gave them some idea of impending danger and how they could come out of it.
“When Duryodhana, using various methods both secret and overt, realized he couldn't defeat the Pandavas who were protected by fate and destined for important future roles (like the destruction of the Kuru lineage), he summoned his advisors, including Vrisha (Karna), Duhsasana, and others. With Dhritarashtra's knowledge, he had a house made of lac built. King Dhritarashtra, driven by love for his children and his desire for power, cleverly sent the Pandavas to Varanavata. The Pandavas then left Hastinapura with their mother. As they were departing the city, Vidura warned them of the impending danger and suggested ways to escape it."
‘The sons of Kunti reached the town of Varanavata and lived there with their mother. And, agreeably to the command of Dhritarashtra, those illustrious slayers of all enemies lived in the palace of lac, while in that town. And they lived in that place for one year, protecting themselves from Purochana very wakefully. And causing a subterranean passage to be constructed, acting according to the directions of Vidura, they set fire to that house of lac and burnt Purochana (their enemy and the spy of Duryodhana) to death. Those slayers of all enemies, anxious with fear, then fled with their mother. In the woods beside a fountain they saw a Rakshasa. But, alarmed at the risk they ran of exposure by such an act the Pandavas fled in the darkness, out of fear from the sons of Dhritarashtra. It was here that Bhima gained Hidimva (the sister of the Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was born. Then the Pandavas, of rigid vows, and conversant with the Vedas wended to a town of the name of Ekachakra and dwelt there in the guise of Brahmacharins. And those bulls among men dwelt in that town in the house of a Brahmana for some time, with temperance and abstinence. And it was here that Bhima of mighty arms came upon a hungry and mighty and man-eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu, that tiger among men, slew him speedily with the strength of his arms and made the citizens safe and free from fear. Then they heard of Krishna (the princess of Panchala) having become disposed to select a husband from among the assembled princes. And, hearing of it, they went to Panchala, and there they obtained the maiden. And having obtained Draupadi (as their common wife) they then dwelt there for a year. And after they became known, those chastisers of all enemies went back to Hastinapura. And they were then told by king Dhritarashtra and the son of Santanu (Bhishma) as follows: ‘In order, O dear ones, dissensions may not take place between you and your cousins, we have settled that Khandavaprastha should be your abode. Therefore, go ye, casting off all jealousy, to Khandavaprastha which contains many towns served by many broad roads, for dwelling there.’ And accordingly the Pandavas went, with all their friends and followers, to Khandavaprastha taking with them many jewels and precious stones. And the sons of Pritha dwelt there for many years. And they brought, by force of arms, many a prince under their subjection. And thus, setting their hearts on virtue and firmly adhering to truth, unruffled by affluence, calm in deportment, and putting down numerous evils, the Pandavas gradually rose to power. And Bhima of great reputation subjugated the East, the heroic Arjuna, the North, Nakula, the West; Sahadeva that slayer of all hostile heroes, the South. And this having been done, their domination was spread over the whole world. And with the five Pandavas, each like unto the Sun, the Earth looked as if she had six Suns.
The sons of Kunti arrived in the town of Varanavata and settled there with their mother. As per Dhritarashtra's orders, those remarkable warriors lived in a palace made of wax during their time in that town. They stayed there for a year, carefully avoiding discovery by Purochana. Following Vidura's advice, they built a secret underground escape, set fire to the wax palace, and killed Purochana, their enemy and Duryodhana's spy. Terrified, they then fled with their mother. In the woods near a spring, they encountered a Rakshasa. However, fearing the risks of being discovered, the Pandavas escaped into the darkness to hide from Dhritarashtra's sons. It was here that Bhima married Hidimva, the sister of the Rakshasa he killed, and they had a son named Ghatotkacha. Next, the dedicated Pandavas, who were well-versed in the Vedas, made their way to a town called Ekachakra and lived there disguised as Brahmacharins. The strong men occupied the home of a Brahmana for some time, practicing self-control and abstinence. It was in this town that Bhima encountered Vaka, a massive, man-eating Rakshasa. Bhima, son of Pandu and fierce warrior, quickly killed him, freeing the townspeople from fear. Later, they learned that Krishna, the princess of Panchala, was choosing a husband from a gathering of princes. Hearing this, they traveled to Panchala and successfully claimed Draupadi as their joint wife, staying there for a year. Once they were recognized, these fierce adversaries returned to Hastinapura. There, King Dhritarashtra and Bhishma, son of Santanu, informed them: "To prevent any conflict between you and your cousins, we’ve agreed that Khandavaprastha will be your home. So, go there without any envy. Khandavaprastha has many towns and well-paved roads for you to settle." The Pandavas then journeyed to Khandavaprastha with their friends and followers, bringing numerous jewels and precious stones. The sons of Pritha lived there for many years, defeating many princes through their strength. With a commitment to virtue and a solid adherence to truth, they remained composed in wealth, handling many challenges effectively, and gradually rose to power. Bhima, known for his strength, subdued the East, heroic Arjuna took the North, Nakula claimed the West, and Sahadeva, the enemy-slayer, conquered the South. With this, their influence spread across the entire world. With the five Pandavas, each radiant like the Sun, the Earth appeared as if it had six Suns.
“Then, for some reason, Yudhishthira the just, gifted with great energy and prowess, sent his brother Arjuna who was capable of drawing the bow with the left hand, dearer unto him than life itself, into the woods. And Arjuna, that tiger among men, of firm soul, and gifted with every virtue, lived in the woods for eleven years and months. And during this period, on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu (Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched younger sister of Vasudeva, Subhadra by name. And she became united, in gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra, or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the son of Kunti, with Vasudeva, gratified Agni; the carrier of the sacrificial butter, in the forest of Khandava (by burning the medicinal plants in that woods to cure Agni of his indigestion). And to Arjuna, assisted as he was by Kesava, the task did not at all appear heavy even as nothing is heavy to Vishnu with immense design and resources in the matter of destroying his enemies. And Agni gave unto the son of Pritha the excellent bow Gandiva and a quiver that was inexhaustible, and a war-chariot bearing the figure of Garuda on its standard. And it was on this occasion that Arjuna relieved the great Asura (Maya) from fear (of being consumed in the fire). And Maya, in gratitude, built (for the Pandavas) a celestial palace decked with every sort of jewels and precious stones. And the wicked Duryodhana, beholding that building, was tempted with the desire of possessing it. And deceiving Yudhishthira by means of the dice played through the hands of the son of Suvala, Duryodhana sent the Pandavas into the woods for twelve years and one additional year to be passed in concealment, thus making the period full thirteen.
“Then, for some reason, Yudhishthira the just, filled with great energy and skill, sent his brother Arjuna, who could draw a bow with his left hand and was dearer to him than life itself, into the woods. Arjuna, that fierce warrior among men, strong-willed and blessed with every virtue, lived in the woods for eleven years and months. During this time, Arjuna once went to Krishna in Dwaravati. There, Arjuna, known as Vibhatsu, acquired a wife—the lotus-eyed and sweet-talking younger sister of Vasudeva, named Subhadra. She happily united with Arjuna, the son of Pandu, like Sachi with the great Indra, or Sri with Krishna himself. Then, O best of kings, Arjuna, the son of Kunti, with Vasudeva, pleased Agni; the carrier of the sacrificial butter, in the forest of Khandava (by burning the medicinal plants in that woods to cure Agni of his indigestion). With the help of Kesava, Arjuna found the task no burden at all, just as nothing is heavy for Vishnu, who has vast designs and resources to defeat his enemies. Agni rewarded the son of Pritha with the excellent bow Gandiva, an inexhaustible quiver, and a war-chariot adorned with the figure of Garuda on its standard. It was on this occasion that Arjuna saved the great Asura (Maya) from the fear of being burned in the fire. Grateful, Maya built a celestial palace for the Pandavas, filled with every kind of jewel and precious stone. When the wicked Duryodhana saw that palace, he was overwhelmed with the desire to possess it. Trickily, he deceived Yudhishthira through dice played by the son of Suvala, sending the Pandavas into the woods for twelve years and one additional year in hiding, thus making the total thirteen years.”
“And the fourteenth year, O monarch, when the Pandavas returned and claimed their property, they did not obtain it. And thereupon war was declared, and the Pandavas, after exterminating the whole race of Kshatriyas and slaying king Duryodhana, obtained back their devastated kingdom.
“And in the fourteenth year, O king, when the Pandavas came back and asked for their land, they did not get it. Then war was declared, and the Pandavas, after wiping out the entire Kshatriya race and killing king Duryodhana, reclaimed their ruined kingdom.”
“This is the history of the Pandavas who never acted under the influence of evil passions; and this the account, O first of victorious monarchs of the disunion that ended in the loss of their kingdom by the Kurus and the victory of the Pandavas.’”
“This is the story of the Pandavas, who never let evil desires guide their actions; and this is the account, O greatest of victorious kings, of the conflict that led to the Kurus losing their kingdom and the triumph of the Pandavas.”
SECTION LXII
(Adivansavatarana Parva continued)
“Janamejaya said, ‘O excellent Brahmana, thou hast, indeed, told me, in brief, the history, called Mahabharata, of the great acts of the Kurus. But, O thou of ascetic wealth, recite now that wonderful narration fully. I feel a great curiosity to hear it. It behoveth thee to recite it, therefore, in full. I am not satisfied with hearing in a nutshell the great history. That could never have been a trifling cause for which the virtuous ones could slay those whom they should not have slain, and for which they are yet applauded by men. Why also did those tigers among men, innocent and capable of avenging themselves upon their enemies, calmly suffer the persecution of the wicked Kurus? Why also, O best of Brahmanas, did Bhima of mighty arms and of the strength of ten thousand elephants, control his anger, though wronged? Why also did the chaste Krishna, the daughter of Drupada, wronged by those wretches and able to burn them, not burn the sons of Dhritarashtra with her wrathful eyes? Why also did the two other sons of Pritha (Bhima and Arjuna) and the two sons of Madri (Nakula and Sahadeva), themselves injured by the wretched Kurus, follow Yudhishthira who was greatly addicted to the evil habit of gambling? Why also did Yudhishthira, that foremost of all virtuous men, the son of Dharma himself, fully acquainted with all duties, suffer that excess of affliction? Why also did the Pandava Dhananjaya, having Krishna for his charioteer, who by his arrows sent to the other world that dauntless host of fighting men (suffer such persecution)? O thou of ascetic wealth, speak to me of all these as they took place, and everything that those mighty charioteers achieved.’
Janamejaya said, “O excellent Brahmana, you have indeed given me a brief overview of the Mahabharata, the epic tale of the great deeds of the Kurus. But now, O you of ascetic wealth, please tell me that incredible story in full. I’m very curious to hear it. You should definitely recite it completely. I’m not satisfied with just a summary of such a significant history. There must have been a serious reason why the virtuous ones killed those they shouldn’t have, and yet they are still praised by people. Why did those champions among men, who were innocent and capable of avenging themselves against their enemies, allow themselves to be oppressed by the wicked Kurus? Why, O best of Brahmanas, did Bhima, who was as strong as ten thousand elephants, hold back his anger despite being wronged? Why did the chaste Krishna, the daughter of Drupada, who was wronged by those wretches and had the power to punish them, not look at the sons of Dhritarashtra with wrathful eyes? Why did the two sons of Pritha (Bhima and Arjuna) and the two sons of Madri (Nakula and Sahadeva), who were themselves wronged by the despicable Kurus, follow Yudhishthira, who was deeply addicted to gambling? Why did Yudhishthira, the foremost of all virtuous men and the son of Dharma, who knew all his duties, endure that extreme suffering? Why did Dhananjaya, the Pandava with Krishna as his charioteer, who sent many fearless warriors to the other world with his arrows, face such persecution? O you of ascetic wealth, please tell me all these events as they happened, and everything that those mighty charioteers accomplished.”
“Vaisampayana said, ‘O monarch, appoint thou a time for hearing it. This history told by Krishna-Dwaipayana is very extensive. This is but the beginning. I shall recite it. I shall repeat the whole of the composition in full, of the illustrious and great Rishi Vyasa of immeasurable mental power, and worshipped in all the worlds. This Bharata consists of a hundred thousand sacred slokas composed by the son of Satyavati, of immeasurable mental power. He that reads it to others, and they that hear it read, attain to the world of Brahman and become equal to the very gods. This Bharata is equal unto the Vedas, is holy and excellent; is the worthiest of all to be listened to, and is a Purana worshipped by the Rishis. It contains much useful instruction on Artha and Kama (profit and pleasure). This sacred history maketh the heart desire for salvation. Learned persons by reciting this Veda of Krishna-Dwaipayana to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu (after the eclipse is over). This history is called Jaya. It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his foes. This history in itself is a mighty act of propitiation, a mighty sacrifice productive of blessed fruit. It should always be heard by a young monarch with his queen, for then they beget a heroic son or a daughter to occupy a throne. This history is the high and sacred science of Dharma, Artha, and also of Moksha; it hath been so said by Vyasa himself of mind that is immeasurable. This history is recited in the present age and will be recited in the future. They that hear it, read, have sons and servants always obedient to them and doing their behests. All sins that are committed by body, word, or mind, immediately leave them that hear this history. They who hear, without the spirit of fault finding, the story of the birth of the Bharata princes, can have no fear of maladies, let alone the fear of the other world.
Vaisampayana said, “O king, please set a time for listening to this. This story told by Krishna-Dwaipayana is very extensive. This is just the beginning. I will recite it. I will share the entire work of the great sage Vyasa, who is worshipped throughout the worlds and has immeasurable mental power. This Bharata consists of a hundred thousand sacred verses written by Satyavati's son, who has immense mental strength. Those who read it to others, and those who listen to it being read, will reach the world of Brahman and become equal to the gods themselves. This Bharata is on par with the Vedas; it is holy and excellent, deserving to be listened to, and is a Purana revered by the sages. It offers much valuable knowledge on Artha and Kama (profit and pleasure). This sacred history inspires the heart to seek salvation. Knowledgeable people who recite this Veda of Krishna-Dwaipayana to those who are generous, honest, and faithful gain great wealth. Sins, like the act of killing an embryo in the womb, are surely eliminated through this. A person, no matter how cruel and sinful, by hearing this story, can escape all their sins like the Sun escapes Rahu after an eclipse. This story is called Jaya. It should be heard by those who wish for victory. A king who listens to it can bring the whole world under his control and conquer all his enemies. This history itself is a powerful act of devotion, a great sacrifice that produces blessed outcomes. It should always be heard by a young king with his queen, as it leads to the birth of a heroic son or daughter to inherit the throne. This history encompasses the high and sacred science of Dharma, Artha, and Moksha; as stated by Vyasa, who possesses immeasurable wisdom. This history is recited in the present age and will continue to be recited in the future. Those who listen to or read it will have children and servants who are always obedient and carry out their wishes. All sins committed by body, speech, or mind will immediately leave those who hear this history. Those who listen, without a spirit of criticism, to the story of the birth of the Bharata princes will have no fear of diseases, let alone fear of the afterlife.
“For extending the fame of the high-souled Pandavas and of other Kshatriyas versed in all branches of knowledge, high spirited, and already known in the world for their achievements, Krishna-Dwaipayana, guided also by the desire of doing good to the world, hath composed this work. It is excellent, productive of fame, grants length of life, is sacred and heavenly. He who, from desire of acquiring religious merit, causeth this history to be heard by sacred Brahmanas, acquireth great merit and virtue that is inexhaustible. He that reciteth the famous generation of the Kurus becometh immediately purified and acquireth a large family himself, and becometh respected in the world. That Brahmana who regularly studies this sacred Bharata for the four months of the rainy season, is cleansed from all his sins. He that has read the Bharata may be regarded as one acquainted with the Vedas.
“To spread the reputation of the noble Pandavas and other Kshatriyas who are knowledgeable, spirited, and already recognized for their accomplishments, Krishna-Dwaipayana, motivated by a desire to benefit the world, has created this work. It is outstanding, brings fame, provides longevity, and is sacred and divine. Anyone who, seeking religious merit, makes this history available to holy Brahmanas gains immense and lasting virtue. Those who recite the esteemed lineage of the Kurus become immediately purified, gain a large family themselves, and earn respect in the world. A Brahmana who regularly studies this sacred Bharata during the four months of the rainy season is cleansed of all sins. Anyone who has read the Bharata can be considered knowledgeable about the Vedas.”
“This work presents an account of the gods and royal sages and sacred regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the goddess Parvati; the birth of Kartikeya who sprang from union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of kine. This Bharata is a collection of all the Srutis, and is fit to be heard by every virtuous person. That learned man who reciteth it to Brahmanas during the sacred lunations, becometh cleansed of all sins, and, not caring for heaven as it were, attaineth to a union with Brahma. He that causeth even a single foot of this poem to be heard by Brahmanas during the performance of a Sraddha, maketh that Sraddha inexhaustible, the Pitris becoming ever gratified with the articles once presented to them. The sins that are committed daily by our senses or the mind, those that are committed knowingly or unknowingly by any man, are all destroyed by hearing the Mahabharata. The history of the exalted birth of the Bharata princes is called the Mahabharata. He who knoweth this etymology of the name is cleansed of all his sins. And as this history of the Bharata race is so wonderful, that, when recited, it assuredly purifieth mortals from all sins. The sage Krishna-Dwaipayana completed his work in three years. Rising daily and purifying himself and performing his ascetic devotions, he composed this Mahabharata. Therefore, this should be heard by Brahmanas with the formality of a vow. He who reciteth this holy narration composed by Krishna (Vyasa) for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of deeds, good or bad. The man desirous of acquiring virtue should hear it all. This is equivalent to all histories, and he that heareth it always attaineth to purity of heart. The gratification that one deriveth from attaining to heaven is scarcely equal to that which one deriveth from hearing this holy history. The virtuous man who with reverence heareth it or causeth it to be heard, obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O monarch, he that giveth a copy of the Bharata to one that asketh for it doth indeed make a present of the whole earth with her belt of seas. O son of Parikshit, this pleasant narration that giveth virtue and victory I am about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana regularly rising for three years, composed this wonderful history called Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken about virtue, wealth, pleasure, and salvation may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.’”
“This work tells the story of the gods, royal sages, and holy reborn Rishis, the sinless Kesava; the god of gods, Mahadeva, and the goddess Parvati; the birth of Kartikeya, born from the union of Parvati and Mahadeva, and raised by many mothers; the greatness of Brahmanas and cows. This Bharata is a compilation of all the Srutis and is meant to be heard by every virtuous person. A learned person who recites it to Brahmanas during the sacred lunar phases is cleansed of all sins and, disregarding the idea of heaven, achieves union with Brahma. Anyone who shares even a single verse of this poem with Brahmanas during a Sraddha makes that Sraddha everlasting, with the ancestors always pleased by the offerings made to them. The sins committed daily by our senses or our minds, whether knowingly or unknowingly, are all wiped away by hearing the Mahabharata. The story of the noble birth of the Bharata princes is called the Mahabharata. Knowing this name's origin cleanses a person of all sins. Since this history of the Bharata lineage is so remarkable, reciting it certainly purifies humans from all sins. The sage Krishna-Dwaipayana completed his work in three years. Rising each day, purifying himself, and practicing his ascetic devotion, he composed this Mahabharata. Therefore, Brahmanas should hear this with the formality of a vow. Whoever recites this sacred narrative created by Krishna (Vyasa) and those who listen, no matter their state, will never be affected by the consequences of their actions, whether good or bad. A person wishing to gain virtue should listen to it all. This is equivalent to all histories, and anyone who consistently hears it will achieve purity of heart. The satisfaction gained from reaching heaven is barely comparable to the joy from hearing this holy story. The virtuous person who respectfully hears it or ensures others hear it will earn the rewards of the Rajasuya and the horse-sacrifice. The Bharata is said to be as rich in gems as the vast ocean or the great mountain Meru. This history is sacred and excellent, equivalent to the Vedas, worthy of listening to, pleasing to the ear, cleansing of sins, and enhancing virtue. O monarch, giving a copy of the Bharata to someone who requests it truly bestows the entire earth and its encircling seas. O son of Parikshit, I am about to recite this delightful narrative that brings virtue and victory in full: listen closely. The sage Krishna-Dwaipayana consistently rose for three years to compose this extraordinary history called Mahabharata. O chief among the Bharata monarchs, whatever is discussed regarding virtue, wealth, pleasure, and salvation may be found elsewhere; but whatever is not included here is nowhere to be seen.”
SECTION LXIII
(Adivansavatarana Parva continued)
“Vaisampayana said, ‘There was a king of the name of Uparichara. That monarch was devoted to virtue. He was very much addicted also to hunting. That king of the Paurava race, called also Vasu, conquered the excellent and delightful kingdom of Chedi under instructions from Indra. Some time after, the king gave up the use of arms and, dwelling in a secluded retreat, practised the most severe austerities. The gods with Indra at their head once approached the monarch during this period, believing that he sought the headship of the gods, by those severe austerities of his. The celestials, becoming objects of his sight, by soft speeches succeeded in winning him away from his ascetic austerities.’
Vaisampayana said, “There was a king named Uparichara. He was committed to virtue and had a strong passion for hunting. This king of the Paurava lineage, also known as Vasu, conquered the wonderful and beautiful kingdom of Chedi under Indra's guidance. After some time, the king put down his weapons and lived in a secluded retreat, where he practiced intense austerities. The gods, led by Indra, once visited the king during this time, thinking that he was aiming for the leadership of the gods through his harsh penance. The celestial beings, becoming visible to him, managed to persuade him away from his austere practices with gentle words.”
“The gods said, ‘O lord of the earth, thou shouldst take care so that virtue may not sustain a diminution on earth! Protected by thee, virtue itself will in return protect the universe.’ And Indra said, ‘O king, protect virtue on earth attentively and rigidly. Being virtuous, thou shalt, for all time, behold (in after life) many sacred regions. And though I am of Heaven, and thou art of earth, yet art thou my friend and dear to me. And, O king of men, dwell thou in that region on earth which is delightful, and aboundeth in animals, is sacred, full of wealth and corn, is well-protected like heaven, which is of agreeable climate, graced with every object of enjoyment, and blessed with fertility. And, O monarch of Chedi, this thy dominion is full of riches, of gems and precious stones, and containeth, besides, much mineral wealth. The cities and towns of this region are all devoted to virtue; the people are honest and contented; they never lie even in jest. Sons never divide their wealth with their fathers and are ever mindful of the welfare of their parents. Lean cattle are never yoked to the plough or the cart or engaged in carrying merchandise; on the other hand, they are well-fed and fattened. In Chedi the four orders are always engaged in their respective vocations. Let nothing be unknown to thee that happens in the three worlds. I shall give thee a crystal car such as the celestials alone are capable of carrying the car through mid air. Thou alone, of all mortals on earth, riding on that best of cars, shall course through mid-air like a celestial endued with a physical frame. I shall also give thee a triumphal garland of unfading lotuses, with which on, in battle, thou shall not be wounded by weapons. And, O king, this blessed and incomparable garland, widely known on earth as Indra’s garland, shall be thy distinctive badge.
“The gods said, ‘O lord of the earth, you must make sure that virtue does not decline on earth! With your protection, virtue will in turn safeguard the universe.’ And Indra said, ‘O king, diligently and strictly protect virtue on earth. By being virtuous, you will, for all time, experience many sacred regions in the afterlife. And even though I am from Heaven, and you are of earth, you are my friend and dear to me. And, O king of men, live in that delightful region on earth that is abundant with animals, sacred, rich in resources and grain, well-protected like heaven, with a pleasant climate, filled with all objects of enjoyment, and blessed with fertility. And, O monarch of Chedi, your land is full of riches, gems, and precious stones, and also has significant mineral wealth. The cities and towns in this area are all dedicated to virtue; the people are honest and satisfied; they never lie, even in jest. Sons do not divide their wealth with their fathers and always consider their parents’ well-being. Lean cattle are never used for plowing or transporting goods; instead, they are well-fed and healthy. In Chedi, the four social classes are constantly engaged in their respective duties. Let nothing that happens in the three worlds be unknown to you. I will give you a crystal chariot, one that only celestial beings can carry through the air. You alone, among all mortals on earth, riding on that extraordinary chariot, will soar through the sky like a celestial being with a physical form. I will also give you a victory garland of everlasting lotuses, with which you shall not be harmed by weapons in battle. And, O king, this blessed and unmatched garland, widely known on earth as Indra’s garland, shall be your unique symbol.’”
“The slayer of Vritra (Indra) also gave the king, for his gratification, a bamboo pole for protecting the honest and the peaceful. After the expiry of a year, the king planted it in the ground for the purpose of worshipping the giver thereof, viz., Sakra. From that time forth, O monarch, all kings, following Vasu’s example, began to plant a pole for the celebration of Indra’s worship. After erecting the pole they decked it with golden cloth and scents and garlands and various ornaments. And the god Vasava is worshipped in due form with such garlands and ornaments. And the god, for the gratification of the illustrious Vasu, assuming the form of a swan, came himself to accept the worship thus offered. And the god, beholding the auspicious worship thus made by Vasu, that first of monarchs, was delighted, and said unto him, ‘Those men, and kings also, who will worship me and joyously observe this festival of mine like the king of Chedi, shall have glory and victory for their countries and kingdom. Their cities also shall expand and be ever in joy.’
“The slayer of Vritra (Indra) also gave the king a bamboo pole to protect the honest and peaceful. After a year, the king planted it in the ground to honor the giver, Sakra. From that time on, O king, all rulers, following Vasu’s lead, started to plant a pole to celebrate Indra’s worship. After setting up the pole, they adorned it with golden cloth, fragrances, garlands, and various decorations. The god Vasava is properly worshipped with these garlands and ornaments. To please the great Vasu, the god took the form of a swan and came to accept the worship offered. Seeing the auspicious worship done by Vasu, the greatest of kings, he was pleased and said to him, ‘Those men, including kings, who worship me and joyfully celebrate this festival like the king of Chedi, will receive glory and victory for their lands and kingdoms. Their cities will also thrive and always be filled with joy.’”
“King Vasu was thus blessed by the gratified Maghavat, the high-souled chief of the gods. Indeed, those men who cause this festivity of Sakra to be observed with gifts of land, of gems and precious stones, become the respected of the world. And king Vasu, the lord of Chedis bestowing boons and performing great sacrifices and observing the festivity of Sakra, was much respected by Indra. And from Chedi he ruled the whole world virtuously. And for the gratification of Indra, Vasu, the lord of the Chedis, observed the festivity of Indra.
King Vasu was thus blessed by the pleased Maghavat, the noble chief of the gods. Truly, those who celebrate this festival of Sakra with gifts of land, gems, and precious stones earn the respect of the world. King Vasu, the ruler of Chedis, was highly regarded by Indra as he granted boons, performed great sacrifices, and celebrated Sakra. From Chedi, he governed the entire world with integrity. To please Indra, Vasu, the lord of the Chedis, observed the festival of Indra.
“And Vasu had five sons of great energy and immeasurable prowess. And the emperor installed his sons as governors of various provinces.
“And Vasu had five sons full of energy and incredible strength. The emperor appointed his sons as governors of different provinces."
“And his son Vrihadratha was installed in Magadha and was known by the name of Maharatha. Another son of his was Pratyagraha; and another, Kusamva, who was also called Manivahana. And the two others were Mavella, and Yadu of great prowess and invincible in battle.
“And his son Vrihadratha was appointed in Magadha and was known as Maharatha. Another son of his was Pratyagraha; and another, Kusamva, who was also called Manivahana. And the two others were Mavella and Yadu, who were both incredibly strong and unbeatable in battle.”
“These, O monarch, were the sons of that royal sage of mighty energy. And the five sons of Vasu planted kingdoms and towns after their own names and founded separate dynasties that lasted for long ages.
“These, O king, were the sons of that powerful royal sage. The five sons of Vasu established kingdoms and towns named after themselves and founded separate dynasties that lasted for many years.”
“And when king Vasu took his seat in that crystal car, with the gift of Indra, and coursed through the sky, he was approached by Gandharvas and Apsaras (the celestial singers and dancers). And as he coursed through the upper regions, he was called Uparichara. And by his capital flowed a river called Suktimati. And that river was once attacked by a life-endued mountain called Kolahala maddened by lust. And Vasu, beholding the foul attempt, struck the mountain with his foot. And by the indentation caused by Vasu’s stamp, the river came out (of the embraces of Kolahala). But the mountain begat on the river two children that were twins. And the river, grateful to Vasu for his having set her free from Kolahala’s embraces, gave them both to Vasu. And the son was made the generalissimo to his forces by Vasu, that best of royal sages and giver of wealth and punisher of enemies. And the daughter called Girika, was wedded by Vasu.
“When King Vasu took his seat in that crystal chariot, gifted by Indra, and flew through the sky, he was approached by Gandharvas and Apsaras (the celestial singers and dancers). As he traveled through the heavens, he was known as Uparichara. Near his capital flowed a river called Suktimati. That river was once attacked by a life-infused mountain named Kolahala, driven mad by desire. When Vasu witnessed this vile act, he struck the mountain with his foot. The imprint left by Vasu’s step freed the river from Kolahala’s grasp. However, the mountain had two children with the river, twins. Grateful to Vasu for her liberation from Kolahala, the river handed both children over to him. Vasu appointed the son as the commander of his troops, for he was the best of royal sages, a giver of wealth, and a punisher of enemies. The daughter, named Girika, became Vasu’s wife.”
‘And Girika, the wife of Vasu, after her menstrual course, purifying herself by a bath, represented her state unto her lord. But that very day the Pitris of Vasu came unto that best of monarchs and foremost of wise men, and asked him to slay deer (for their Sraddha). And the king, thinking that the command of the Pitris should not be disobeyed, went a-hunting thinking of Girika alone who was gifted with great beauty and like unto another Sri herself. And the season being the spring, the woods within which the king was roaming, had become delightful like unto the gardens of the king of the Gandharvas himself. There were Asokas and Champakas and Chutas and Atimuktas in abundance: and there were Punnagas and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas and Chandanas and Arjunas and similar other beautiful and sacred trees resplendent with fragrant flowers and sweet fruits. And the whole forest was maddened by the sweet notes of the kokila and echoed with the hum of maddened bees. And the king became possessed with desire, and he saw not his wife before him. Maddened by desire he was roaming hither and thither, when he saw a beautiful Asoka decked with dense foliage, its branches covered with flowers. And the king sat at his ease in the shade of that tree. And excited by the fragrance of the season and the charming odours of the flowers around, and excited also by the delicious breeze, the king could not keep his mind away from the thought of the beautiful Girika. And beholding that a swift hawk was resting very near to him, the king, acquainted with the subtle truths of Dharma and Artha, went unto him and said, ‘Amiable one, carry thou this seed (semen) for my wife Girika and give it unto her. Her season hath arrived.’
‘And Girika, the wife of Vasu, after her menstrual period, purified herself with a bath and informed her husband of her condition. On that very day, Vasu’s ancestors visited the wise king and asked him to hunt deer for their ritual. The king, believing that he should not disobey the wishes of his ancestors, went hunting with thoughts of Girika, who was exceptionally beautiful and resembled the goddess Sri herself. It was spring, and the woods the king roamed in were a delight, akin to the gardens of the king of the Gandharvas. There were plenty of Ashoka, Champaka, Chuta, and Atimukta trees, along with Punnaga, Karnikara, Vakula, Divya Patala, Patala, Narikela, Chandan, Arjuna, and other stunning, sacred trees bursting with fragrant flowers and sweet fruits. The entire forest was alive with the sweet songs of the cuckoo and echoed with the buzzing of excited bees. The king became overtaken by desire and lost sight of his wife. Driven by this longing, he wandered around until he came upon a beautiful Ashoka tree with dense foliage and branches covered in flowers. The king sat comfortably in the shade of that tree. The delightful fragrances of the season and the enticing scents of the flowers, combined with the gentle breeze, made it difficult for the king to stop thinking about the beautiful Girika. Noticing a swift hawk resting nearby, the king, well-versed in the subtle truths of Dharma and Artha, approached it and said, ‘Gentle creature, please take this seed (semen) to my wife Girika and deliver it to her. Her time has come.’
“The hawk, swift of speed, took it from the king and rapidly coursed through the air. While thus passing, the hawk was seen by another of his species. Thinking that the first one was carrying meat, the second one flew at him. The two fought with each other in the sky with their beaks. While they were fighting, the seed fell into the waters of the Yamuna. And in those waters dwelt an Apsara of the higher rank, known by the name of Adrika, transformed by a Brahmana’s curse into a fish. As soon as Vasu’s seed fell into the water from the claws of the hawk, Adrika rapidly approached and swallowed it at once. That fish was, some time after, caught by the fishermen. And it was the tenth month of the fish’s having swallowed the seed. From the stomach of that fish came out a male and a female child of human form. The fishermen wondered much, and wending unto king Uparichara (for they were his subjects) told him all. They said, ‘O king, these two beings of human shape have been found in the body of a fish!’ The male child amongst the two was taken by Uparichara. That child afterwards became the virtuous and truthful monarch Matsya.
The hawk, quick in its flight, took the seed from the king and soared through the air. While flying, another hawk spotted it. Believing that the first was carrying food, the second hawk chased after him. The two fought in the sky with their beaks. During their fight, the seed fell into the waters of the Yamuna. In those waters lived an Apsara of high rank named Adrika, who had been cursed by a Brahmana and turned into a fish. As soon as Vasu’s seed dropped into the water from the hawk's claws, Adrika quickly swam over and swallowed it right away. Later, that fish was caught by fishermen. It was the tenth month since the fish had swallowed the seed when out came a male and a female child in human form from the fish's stomach. The fishermen were amazed and went to inform King Uparichara (since they were his subjects) about their discovery. They said, "O king, we found these two human-shaped beings in the body of a fish!" The male child was taken by Uparichara, who later became the virtuous and truthful king Matsya.
“After the birth of the twins, the Apsara herself became freed from her curse. For she had been told before by the illustrious one (who had cursed her) that she would, while living in her piscatorial form, give birth to two children of human shape and then would be freed from the curse. Then, according to these words, having given birth to the two children, and been killed by the fishermen, she left her fish-form and assumed her own celestial shape. The Apsara then rose up on the path trodden by the Siddhas, the Rishis and the Charanas.
“After the twins were born, the Apsara was finally released from her curse. She had been told earlier by the great being who cursed her that while living as a fish, she would give birth to two human children and then be freed from the curse. Fulfilling this prophecy, after giving birth to the children and being killed by the fishermen, she shed her fish form and took on her celestial shape. The Apsara then ascended along the path traveled by the Siddhas, the Rishis, and the Charanas.”
“The fish-smelling daughter of the Apsara in her piscatorial form was then given by the king unto the fishermen, saying, ‘Let this one be thy daughter.’ That girl was known by the name of Satyavati. And gifted with great beauty and possessed of every virtue, she of agreeable smiles, owing to contact with fishermen, was for some time of the fishy smell. Wishing to serve her (foster) father she plied a boat on the waters of the Yamuna.
“The fish-smelling daughter of the Apsara in her fish form was then given by the king to the fishermen, saying, ‘Let this one be your daughter.’ That girl was known as Satyavati. She was incredibly beautiful and had every virtue, always smiling. Due to her time around fishermen, she had a bit of a fishy odor. Wanting to help her (foster) father, she rowed a boat on the waters of the Yamuna.”
“While engaged in this vocation, Satyavati was seen one day by the great Rishi Parasara, in course of his wanderings. As she was gifted with great beauty, an object of desire even with an anchorite, and of graceful smiles, the wise sage, as soon as he beheld her, desired to have her. And that bull amongst Munis addressed the daughter of Vasu of celestial beauty and tapering thighs, saying, ‘Accept my embraces, O blessed one!’ Satyavati replied, ‘O holy one, behold the Rishis standing on either bank of the river. Seen by them, how can I grant thy wish?’
“While doing her job, Satyavati was noticed one day by the great sage Parasara during his travels. Since she was incredibly beautiful, even a hermit couldn't resist her charm, and with her graceful smiles, the wise sage immediately wanted her. So, the great sage addressed the daughter of Vasu, who was beautiful and had slender thighs, saying, ‘Please accept my embrace, O blessed one!’ Satyavati replied, ‘O holy one, look at the sages standing on either bank of the river. If they see us, how can I fulfill your wish?’”
“Thus addressed by her, the ascetic thereupon created a fog (which existed not before and) which enveloped the whole region in darkness. And the maiden, beholding the fog that was created by the great Rishi wondered much. And the helpless one became suffused with the blushes of bashfulness. And she said, ‘O holy one, note that I am a maiden under the control of my father. O sinless one, by accepting your embraces my virginity will be sullied. O best of Brahmanas, my virginity being sullied, how shall I, O Rishi, be able to return home? Indeed, I shall not then be able to bear life. Reflecting upon all this, O illustrious one, do that which should be done.’ That best of Rishis, gratified with all she said, replied, “Thou shall remain a virgin even if thou grantest my wish. And, O timid one, O beauteous lady, solicit the boon that thou desirest. O thou of fair smiles, my grace hath never before proved fruitless.’ Thus addressed, the maiden asked for the boon that her body might emit a sweet scent (instead of the fish-odour that it had). And the illustrious Rishi thereupon granted that wish of her heart.
“After she spoke to him, the ascetic immediately created a fog that hadn’t existed before, which covered the entire area in darkness. The young woman, seeing the fog produced by the great sage, was greatly amazed. Overwhelmed with embarrassment, she said, ‘O holy one, please understand that I am a girl under my father’s control. O sinless one, if I accept your embraces, my virginity will be compromised. O best of Brahmanas, if my virginity is lost, how will I, O Rishi, be able to go back home? I truly won’t be able to bear living like that. Considering all this, O illustrious one, do what needs to be done.’ The best of sages, pleased with her words, replied, “You will remain a virgin even if you grant my wish. And, O shy one, beautiful lady, ask for the boon you desire. O you with the lovely smile, my blessings have never failed anyone before.’ With this encouragement, the maiden asked for the gift of a sweet scent emanating from her body instead of the fishy smell it had. The renowned Rishi then granted that wish of her heart.”
“Having obtained her boon, she became highly pleased, and her season immediately came. And she accepted the embraces of that Rishi of wonderful deeds. And she thenceforth became known among men by the name of Gandhavati (the sweet-scented one). And men could perceive her scent from the distance of a yojana. And for this she was known by another name which was Yojanagandha (one who scatters her scent for a yojana all around). And the illustrious Parasara, after this, went to his own asylum.
“After getting what she wanted, she was very pleased, and her time arrived. She accepted the embraces of that remarkable sage. From then on, she was known among people as Gandhavati (the sweet-scented one). People could smell her fragrance from a distance of a yojana. Because of this, she was also called Yojanagandha (the one who spreads her scent for a yojana all around). Then the famous Parasara returned to his own hermitage.”
“And Satyavati gratified with having obtained the excellent boon in consequence of which she became sweet-scented and her virginity remained unsullied conceived through Parasara’s embraces. And she brought forth the very day, on an island in the Yamuna, the child begot upon her by Parasara and gifted with great energy. And the child, with the permission of his mother, set his mind on asceticism. And he went away saying, ‘As soon as thou rememberest me when occasion comes, I shall appear unto thee.’
“And Satyavati, pleased to have received the wonderful blessing that made her fragrant and kept her virginity intact, conceived through Parasara's embraces. On the very same day, on an island in the Yamuna, she gave birth to the child fathered by Parasara, who was filled with great energy. With his mother’s permission, the child decided to pursue a life of asceticism. He left, saying, ‘Whenever you think of me, I will be there for you.’”
“And it was thus that Vyasa was born of Satyavati through Parasara. And because he was born in an island, he was called Dwaipayana (Dwaipa or islandborn). And the learned Dwaipayana, beholding that virtue is destined to become lame by one leg each yuga (she having four legs in all) and that the period of life and the strength of men followed the yugas, and moved by the desire of obtaining the favour of Brahman and the Brahmanas, arranged the Vedas. And for this he came to be called Vyasa (the arranger or compiler). The boon-giving great one then taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifth. And the compilation of the Bharata was published by him through them separately.
“And that’s how Vyasa was born to Satyavati through Parasara. Because he was born on an island, he was called Dwaipayana (island-born). The knowledgeable Dwaipayana saw that virtue was destined to be weakened each yuga, losing one leg each time (since it originally had four legs), and that people's lifespan and strength changed with the yugas. Driven by the desire to earn the favor of Brahman and the Brahmanas, he organized the Vedas. That’s why he was named Vyasa (the arranger or compiler). The great benefactor then taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana the Vedas, with the Mahabharata as the fifth. He published the compilation of the Bharata through them individually.”
“Then Bhishma, of great energy and fame and of immeasurable splendour, and sprung from the component parts of the Vasus, was born in the womb of Ganga through king Santanu. And there was a Rishi of the name of Animandavya of great fame. And he was conversant with the interpretations of the Vedas, was illustrious, gifted with great energy, and of great reputation. And, accused of theft, though innocent, the old Rishi was impaled. He thereupon summoned Dharma and told him these words, ‘In my childhood I had pierced a little fly on a blade of grass, O Dharma! I recollect that one sin: but I cannot call to mind any other. I have, however, since practised penances a thousandfold. Hath not that one sin been conquered by this my asceticism? And because the killing of a Brahmana is more heinous than that of any other living thing, therefore, hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on earth in the Sudra order.’ And for that curse Dharma was born a Sudra in the form of the learned Vidura of pure body who was perfectly sinless. And the Suta was born of Kunti in her maidenhood through Surya. And he came out of his mother’s womb with a natural coat of mail and face brightened by ear-rings. And Vishnu himself, of world-wide fame, and worshipped of all the worlds, was born of Devaki through Vasudeva, for the benefit of the three worlds. He is without birth and death, of radiant splendour, the Creator of the universe and the Lord of all! Indeed, he who is the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which everything moveth, the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the Creator himself, the controlling lord, the invisible dweller in every object, progenitor of this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, is infinite, incapable of being moved by any force save his own will, illustrious, the embodiment of the mode of life called Sannyasa, who floated on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the uncreate, the invisible essence of all, the great immutable, bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay,—is possessed of infinite wealth, that Grandsire of all creatures, became incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.
Then Bhishma, known for his great power and fame and unmatched brilliance, was born from the components of the Vasus in the womb of Ganga through King Santanu. There was a famous sage named Animandavya. He was well-versed in the interpretations of the Vedas, known for his wisdom, full of energy, and held in high regard. Wrongfully accused of theft, the innocent old sage was impaled. He then summoned Dharma and said, "In my childhood, I once pierced a little fly on a blade of grass, O Dharma! I remember that one sin, but I can’t think of any others. Since then, I have practiced countless penances. Hasn't that one sin been overcome by my asceticism? And since killing a Brahmin is worse than killing any other living being, you, O Dharma, have done wrong. Therefore, you will be born on earth in the Sudra class." Because of that curse, Dharma was born as a Sudra in the form of the wise and pure Vidura, who was completely sinless. The Suta was born to Kunti during her maidenhood through Surya. He came out of his mother's womb with a natural coat of mail and a face radiating with earrings. Vishnu himself, known worldwide and worshipped by all, was born of Devaki through Vasudeva for the benefit of the three worlds. He is without birth and death, brilliant, the Creator of the universe, and the Lord of all! Indeed, he is the unseen cause of everything, unaffected by deterioration, the all-pervading spirit, the center around which everything moves, the essence in which the three qualities of Sattwa, Rajas, and Tamas coexist, the universal spirit, unchanging, the material from which this universe has been created, the Creator himself, the controlling Lord, the invisible dweller in every object, the source of this universe of five elements, united with the six supreme qualities, is the Pranava or Om of the Vedas, infinite, unaffected by any force except his own will, renowned, embodying the lifestyle known as Sannyasa, who floated on the waters before creation, the source from which this immense structure emerged, the great unifier, the uncreated, the invisible essence of all, the great immutable, free from those attributes that can be perceived by the senses, who is the universe itself, without beginning, birth, or decay—is endowed with limitless wealth, that Grandfather of all beings, who incarnated in the race of the Andhaka-Vrishnis to promote righteousness.
“And Satyaki and Kritavarma, conversant with (the use of) weapons possessed of mighty energy, well-versed in all branches of knowledge, and obedient to Narayana in everything and competent in the use of weapons, had their births from Satyaka and Hridika. And the seed of the great Rishi Bharadwaja of severe penances, kept in a pot, began to develop. And from that seed came Drona (the pot-born). And from the seed of Gautama, fallen upon a clump of reeds, were born two that were twins, the mother of Aswatthaman (called Kripi), and Kripa of great strength. Then was born Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial fire. And the mighty hero was born with bow in hand for the destruction of Drona. And from the sacrificial altar was born Krishna (Draupadi) resplendent and handsome, of bright features and excellent beauty. Then was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And from Suvala was born a son, Sakuni, who from the curse of the gods became the slayer of creatures and the foe of virtue. And unto him was also born a daughter (Gandhari), the mother of Duryodhana. And both were well-versed in the arts of acquiring worldly profits. And from Krishna was born, in the soil of Vichitravirya, Dhritarashtra, the lord of men, and Pandu of great strength. And from Dwaipayana also born, in the Sudra caste, the wise and intelligent Vidura, conversant with both religion and profit, and free from all sins. And unto Pandu by his two wives were born five sons like the celestials. The eldest of them was Yudhishthira. And Yudhishthira was born (of the seed) of Dharma (Yama, the god of justice); and Bhima of the wolf’s stomach was born of Marut (the god of wind), and Dhananjaya, blessed with good fortune and the first of all wielders of weapons, was born of Indra; and Nakula and Sahadeva, of handsome features and ever engaged in the service of their superiors, were born of the twin Aswins. And unto the wise Dhritarashtra were born a hundred sons, viz., Duryodhana and others, and another, named Yuyutsu, who was born of a vaisya woman. And amongst those hundred and one, eleven, viz., Duhsasana, Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata, Purumitra, and Yuyutsu by a Vaisya wife, were all Maharathas (great car-warriors). And Abhimanyu was born of Subhadra, the sister of Vasudeva through Arjuna, and was, therefore, the grandson of the illustrious Pandu. And unto the five Pandavas were born five sons by (their common wife) Panchali. And these princes were all very handsome and conversant with all branches of knowledge. From Yudhishthira was born Pritivindhya; from Vrikodara, Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika; and from Sahadeva, Srutasena of great prowess; and Bhima, in the forest begot on Hidimva a son named Ghatotkacha. And from Drupada was born a daughter Sikhandin who was afterwards transformed into a male child. Sikhandini was so transformed into a male by Yaksha named Sthuna from the desire of doing her good.
“And Satyaki and Kritavarma, skilled in weaponry and full of strength, knowledgeable in all fields, loyal to Narayana in every respect and adept in combat, were born from Satyaka and Hridika. The seed of the great sage Bharadwaja, known for his intense penance, was kept in a pot and began to grow. This seed produced Drona (the pot-born). From the seed of Gautama, left on a patch of reeds, two twins were born: the mother of Aswatthaman (named Kripi) and Kripa, who was extraordinarily powerful. Then Dhrishtadyumna, shining like Agni himself, was born from the sacrificial fire, destined to destroy Drona, bow in hand. From the sacrificial altar came Krishna (Draupadi), radiant and beautiful, with striking features. Nagnajit, a disciple of Prahlada, was also born, along with Suvala. From Suvala, a son named Sakuni was born, who, cursed by the gods, became a slayer of beings and an enemy of virtue. A daughter, Gandhari, the mother of Duryodhana, was also born to him. Both were skilled in the arts of gaining worldly wealth. From Krishna, in the land of Vichitravirya, were born Dhritarashtra, the lord of men, and the strong Pandu. From Dwaipayana, came Vidura, wise and intelligent, of Sudra lineage, knowledgeable in both religion and gain, and free from sin. Pandu, through his two wives, had five sons resembling celestial beings. The eldest was Yudhishthira, born from the seed of Dharma (Yama, the god of justice); Bhima, born from Marut (the god of wind), was from the wolf’s stomach; and Dhananjaya, favored by fortune and the finest of all warriors, was born of Indra. Nakula and Sahadeva, both handsome and always serving their superiors, were born from the twin Aswins. Dhritarashtra fathered a hundred sons, among them Duryodhana and another named Yuyutsu, who was born of a vaisya woman. Among those hundred and one, eleven were great warriors (Maharathas): Duhsasana, Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata, Purumitra, and Yuyutsu by a Vaisya wife. Abhimanyu was born to Subhadra, the sister of Vasudeva, through Arjuna, making him the grandson of the renowned Pandu. The five Pandavas also fathered five sons with Panchali, their common wife. These princes were all very handsome and knowledgeable. Yudhishthira had Pritivindhya; Vrikodara had Sutasoma; Arjuna had Srutakirti; Nakula had Satanika; and Sahadeva had Srutasena, a mighty warrior. In the forest, Bhima fathered a son named Ghatotkacha with Hidimva. From Drupada came a daughter named Sikhandin, who was later transformed into a male child. Sikhandini was transformed into a male by a Yaksha named Sthuna, out of a desire to help her.”
“In that great battle of the Kurus came hundreds of thousands of monarchs for fighting against one another. The names of the innumerable host I am unable to recount even in ten thousand years. I have named, however, the principal ones who have been mentioned in this history.’”
“In that epic battle of the Kurus, hundreds of thousands of kings came to fight against each other. I can't possibly name the countless warriors, even if I had ten thousand years. However, I have mentioned the key figures who are noted in this history.”
SECTION LXIV
SECTION LXIV
(Adivansavatarana Parva continued)
(Adivansavatarana Parva continued)
“Janamejaya said, ‘O Brahmana, those thou hast named and those thou hast not named, I wish to hear of them in detail, as also of other kings by thousands. And, O thou of great good fortune, it behoveth thee to tell me in full the object for which those Maharathas, equal unto the celestials themselves, were born on earth.’
“Janamejaya said, ‘O Brahmin, I want to hear in detail about those you've mentioned and those you haven't, as well as about other kings by the thousands. And, O fortunate one, you should tell me fully the reason why those great warriors, equal to the gods themselves, were born on earth.’”
“Vaisampayana said, ‘It hath been heard by us, O monarch, that what thou askest is a mystery even to the gods. I shall, however, speak of it unto thee, after bowing down (to the self-born). The son of Jamadagni (Parasurama), after twenty-one times making the earth bereft of Kshatriyas wended to that best of mountains Mahendra and there began his ascetic penances. And at that time when the earth was bereft of Kshatriyas, the Kshatriya ladies, desirous of offspring, used to come, O monarch, to the Brahmanas and Brahmanas of rigid vows had connection with them during the womanly season alone, but never, O king, lustfully and out of season. And Kshatriya ladies by thousands conceived from such connection with Brahmanas. Then, O monarch, were born many Kshatriyas of greater energy, boys and girls, so that the Kshatriya race, might thrive. And thus sprang the Kshatriya race from Kshatriya ladies by Brahmanas of ascetic penances. And the new generation, blessed with long life, began to thrive in virtue. And thus were the four orders having Brahmanas at their head re-established. And every man at that time went in unto his wife during her season and never from lust and out of season. And, O bull of the Bharata race, in the same way, other creatures also, even those born in the race of birds went in unto their wives during the season alone. And, O protector of the earth, hundreds of thousands of creatures were born, and all were virtuous and began to multiply in virtue, all being free from sorrow and disease. And, O thou of the elephant’s tread, this wide earth having the ocean for her boundaries, with her mountains and woods and towns, was once more governed by the Kshatriyas. And when the earth began to be again governed virtuously by the Kshatriyas, the other orders having Brahmanas for their first were filled with great joy. And the kings giving up all vices born of lust and anger and justly awarding punishments to those that deserved them protected the earth. And he of a hundred sacrifices, possessed also of a thousand eyes, beholding that the Kshatriya monarchs ruled so virtuously, poured down vivifying showers at proper times and places and blessed all creatures. Then, O king, no one of immature years died, and none knew a woman before attaining to age. And thus, O bull of the Bharata race, the earth, to the very coasts of the ocean, became filled with men that were all long-lived. The Kshatriyas performed great sacrifices bestowing much wealth. And the Brahmanas also all studied the Vedas with their branches and the Upanishads. And, O king, no Brahmana in those days ever sold the Vedas (i.e., taught for money) or ever read aloud the Vedas in the presence of a Sudra. The Vaisyas, with the help of bullocks, caused the earth to be tilled. And they never yoked the cattle themselves. And they fed with care all cattle that were lean. And men never milked kine as long as the calves drank only the milk of their dams (without having taken to grass or any other food). And no merchant in those days ever sold his articles by false scales. And, O tiger among men, all persons, holding to the ways of virtue, did everything with eyes set upon virtue. And, O monarch, all the orders were mindful of their own respective duties. Thus, O tiger among men, virtue in those days never sustained any diminution. And, O bull of the Bharata race, both kine and women gave birth to their offspring at the proper time. And trees bore flowers and fruit duly according to the seasons. And thus, O king, the krita age having then duly set in, the whole earth was filled with numerous creatures.
Vaisampayana said, “We have heard, O king, that what you ask is a mystery even to the gods. However, I will share it with you after paying my respects to the creator. The son of Jamadagni (Parasurama), after wiping out the Kshatriyas twenty-one times, went to the great mountain Mahendra and began his ascetic practices there. At that time, with the Kshatriyas gone, Kshatriya women, wanting children, came to the Brahmanas, and the Brahmanas of strict vows had relations with them only during the proper time, and never out of lust or season. Thousands of Kshatriya women became pregnant from these unions with the Brahmanas. Then, many Kshatriyas, both boys and girls, were born to ensure the Kshatriya lineage would continue. This new generation, blessed with long life, thrived in virtue. Thus, the four orders, led by the Brahmanas, were re-established. Everyone then had relations with their wives only during the proper time, without lust and out of season. Similarly, all creatures, even those from bird species, united with their mates only during the appropriate time. As a result, countless creatures were born, all virtuous, and began to multiply in goodness, free from sorrow and disease. The earth, which had the ocean as its boundaries, with its mountains, forests, and cities, was once again ruled by the Kshatriyas. With the Kshatriyas governing justly, the other orders, with the Brahmanas at their forefront, rejoiced greatly. The kings, renouncing all vices born from lust and anger, administered fair punishments to those who deserved them, protecting the land. The one with a hundred sacrifices, who also possessed a thousand eyes, seeing the Kshatriya kings ruling so virtuously, blessed all creatures with rejuvenating rains at the right times and places. Then, O king, no young person died, and no one knew a woman before coming of age. Thus, O Bharata, the earth, right up to the ocean's shores, was filled with long-lived beings. The Kshatriyas performed grand sacrifices, sharing abundant wealth. The Brahmanas diligently studied the Vedas and their branches, as well as the Upanishads. In those days, no Brahmana sold the Vedas (i.e., taught for money) or recited the Vedas in the presence of a Sudra. The Vaishyas, using oxen, cultivated the land, never yoked the cattle themselves, and cared for any lean livestock. Men never milked cows as long as the calves drank solely from their mothers. Merchants never used false scales to sell their goods. O champion among men, everyone, committed to virtue, acted with their eyes on righteousness. O king, all orders were mindful of their specific duties. Thus, O champion among men, virtue was not diminished in those days. Both cows and women gave birth at the right times, and trees produced flowers and fruit in their respective seasons. Consequently, O king, as the Krita age began, the entire earth teemed with diverse creatures.”
“And, O bull of the Bharata race, when such was the blessed state of the terrestrial world, the Asuras, O lord of men, began to be born in kingly lines. And the sons of Diti (Daityas) being repeatedly defeated in war by the sons of Aditi (celestials) and deprived also of sovereignty and heaven, began to be incarnated on the earth. And, O king, the Asuras being possessed of great powers, and desirous of sovereignty began to be born on earth amongst various creatures, such as kine, horses, asses, camels, buffaloes, among creatures such as Rakshasas and others, and among elephants and deer. And, O protector of the earth, owing to those already born and to those that were being born, the earth became incapable of supporting herself. And amongst the sons of Diti and of Danu, cast out of heaven, some were born on the earth as kings of great pride and insolence. Possessed of great energy, they covered the earth in various shapes. Capable of oppressing all foes, they filled the earth having the ocean for its boundaries. And by their strength they began to oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other creatures also. Terrifying and killing all creatures, they traversed the earth, O king, in bands of hundreds and thousands. Devoid of truth and virtue, proud of their strength, and intoxicated with (the wine of) insolence, they even insulted the great Rishis in their hermitages.
"And, O bull of the Bharata lineage, when the earthly world was in such a blessed state, the Asuras, O lord of men, started to emerge from royal bloodlines. The sons of Diti (Daityas), repeatedly defeated in battle by the sons of Aditi (celestials) and stripped of their sovereignty and heavenly realms, began to manifest on Earth. And, O king, the Asuras, endowed with great powers and eager for dominance, began to take birth on Earth among various creatures, such as cows, horses, donkeys, camels, buffaloes, as well as beings like Rakshasas and others, and among elephants and deer. And, O protector of the Earth, due to those who were already born and those who were being born, the planet became unable to sustain herself. Among the sons of Diti and Danu, ejected from heaven, some were born on Earth as kings filled with pride and arrogance. Possessed of tremendous energy, they spread across the land in various forms. Capable of oppressing all enemies, they filled the Earth, bounded by the ocean. And through their might, they began to torment Brahmanas, Kshatriyas, Vaisyas, Sudras, and all other creatures as well. Instilling fear and causing death among all beings, they roamed the Earth, O king, in bands of hundreds and thousands. Lacking truth and virtue, swollen with pride from their strength, and intoxicated with arrogance, they even mocked the great Rishis in their hermitages."
“And the earth, thus oppressed by the mighty Asuras endued with great strength and energy and possessed of abundant means, began to think of waiting on Brahman. The united strength of the creatures (such as Sesha, the Tortoise, and the huge Elephant), and of many Seshas too, became capable of supporting the earth with her mountains, burdened as she was with the weight of the Danavas. And then, O king, the earth, oppressed with weight and afflicted with fear, sought the protection of the Grandsire of all creatures. And she beheld the divine Brahman—the Creator of the worlds who knoweth no deterioration—surrounded by the gods, Brahmanas, and great Rishis, of exceeding good fortune, and adored by delighted Gandharvas and Apsaras always engaged in the service of the celestials. And the Earth, desirous of protection, then represented everything to him, in the presence, O Bharata, of all the Regents of the worlds. But, O king, the Earth’s object had been known beforehand to the Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he is of the universe, why should he not know fully what is in the minds of his creatures including the very gods and the Asuras? O king, the Lord of the Earth, the Creator of all creatures, also called Isa, Sambhu, Prajapati, then spake unto her. And Brahman said, ‘O holder of wealth, for the accomplishment of the object for which thou hast approached me, I shall appoint all the dwellers in the heavens.’
“And the earth, burdened by the powerful Asuras equipped with great strength and resources, began to consider reaching out to Brahman. The combined strength of the creatures like Sesha, the Tortoise, and the massive Elephant, along with many other Seshas, became capable of supporting the earth, weighed down by the Danavas. Then, O king, the earth, weighed down and filled with fear, sought the protection of the Grandsire of all beings. She saw the divine Brahman—the Creator of the worlds, who knows no decline—surrounded by gods, Brahmanas, and great Rishis, all of whom were blessed, and revered by joyful Gandharvas and Apsaras who are always engaged in service to the celestials. The Earth, seeking protection, then conveyed her pleas to him in the presence, O Bharata, of all the Regents of the worlds. But, O king, the Earth’s intentions were already known to the All-Knowing, Self-Created, and Supreme Lord. And, O Bharata, as the Creator of the universe, why wouldn’t he fully understand what is in the hearts of his creatures, including the gods and the Asuras? O king, the Lord of the Earth, the Creator of all beings, also known as Isa, Sambhu, Prajapati, then spoke to her. And Brahman said, ‘O holder of wealth, to achieve the purpose for which you have approached me, I will appoint all the inhabitants of the heavens.’”
“Vaisampayana continued, ‘Having said so unto the Earth, O king, the divine Brahman bade her farewell. And the Creator then commanded all the gods saying, ‘To ease the Earth of her burden, go ye and have your births in her according to your respective parts and seek ye strife (with the Asuras already born there)’. And the Creator of all, summoning also all the tribes of the Gandharvas and the Apsaras, spake unto them these words of deep import, ‘Go ye and be born amongst men according to your respective parts in forms that ye like.’
“Vaisampayana continued, ‘After speaking to the Earth, O king, the divine Brahman said goodbye to her. Then the Creator commanded all the gods, saying, ‘To help the Earth with her burden, go ahead and be born on her according to your roles and engage in conflict with the Asuras who are already there.’ And the Creator of all, also calling upon the tribes of the Gandharvas and the Apsaras, said to them these words of great significance, ‘Go and be born among humans in forms that you choose.’”
“And all the gods with Indra, on hearing these words of the Lord of the celestials—words that were true, desirable under the circumstances, and fraught with benefit,—accepted them. And they all having resolved to come down on earth in their respected parts, then went to Narayana, the slayer of all foes, at Vaikunth—the one who has the discus and the mace in his hands, who is clad in purple, who is of great splendour, who hath the lotus on his navel, who is the slayer of the foes of the gods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the gods, of mighty strength, who hath the mark of the auspicious whirl on his breast, who is the mover of every one’s faculties and who is adored by all the gods. Him, Indra the most exalted of persons, addressed, saying, “Be incarnate.” And Hari replied,—‘Let it be.’”
“And all the gods with Indra, upon hearing the words of the Lord of the celestials—words that were true, fitting for the situation, and beneficial—accepted them. They all decided to come down to earth in their respective forms and then went to Narayana, who defeats all enemies, at Vaikunth—the one who holds the discus and mace in his hands, dressed in purple, radiating great splendor, with a lotus on his navel, the slayer of the gods’ foes, with eyes gazing down upon his broad chest (in a yoga posture), who is the lord of Prajapati himself, the ruler of all gods, immensely powerful, with the auspicious whirl on his chest, who governs everyone’s senses and is revered by all the gods. Indra, the highest of beings, addressed him, saying, “Take on a human form.” And Hari replied, “So be it.”
SECTION LXV
(Sambhava Parva)
“Vaisampayana said, ‘Then Indra had a consultation with Narayana about the latter’s descent on the earth from heaven with all the gods according to their respective parts. And, having commanded all the dwellers in heaven, Indra returned from the abode of Narayana. And the dwellers in heaven gradually became incarnate on earth for the destruction of the Asuras and for the welfare of the three worlds. And then, O tiger among kings, the celestials had their births, according as they pleased, in the races of Brahmarshis and royal sages. And they slew the Danavas, Rakshasas, Gandharvas and Snakes, other man-eaters, and many other creatures. And, O bull in the Bharata race, the Danavas, Rakshasas and Gandharvas and Snakes, could not slay the incarnate celestials even in their infancy, so strong they were.’
“Vaisampayana said, ‘Then Indra consulted with Narayana about Narayana’s descent to earth from heaven along with all the gods, each taking on their specific roles. After giving orders to everyone in heaven, Indra returned from Narayana’s realm. The heavenly beings gradually took birth on earth to defeat the Asuras and promote the well-being of the three worlds. Then, O great king, the celestial beings were born as they wished, in the lineages of Brahmarshis and royal sages. They fought against the Danavas, Rakshasas, Gandharvas, and snakes, along with other man-eaters and many other creatures. And, O noble one of the Bharata lineage, the Danavas, Rakshasas, Gandharvas, and snakes were unable to defeat the incarnate celestials, even in their infancy, because they were so powerful.’”
“Janamejaya said, ‘I desire to hear from the beginning of the births of the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and Rakshasas. Therefore, it behoveth thee to tell me about the births of all creatures.’
“Janamejaya said, ‘I want to hear about the origins of the gods, the Danavas, the Gandharvas, the Apsaras, humans, Yakshas, and Rakshasas from the very beginning. So, please tell me about the births of all beings.’”
“Vaisampayana said, ‘Indeed, I shall, having bowed down to the Self-create, tell thee in detail the origin of the celestials and other creatures. It is known that Brahman hath six spiritual sons, viz., Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. And Marichi’s son is Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one of the Prajapatis) were born thirteen daughters of great good fortune. The daughters of Daksha are, O tiger among men and prince of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these, gifted with great energy, are countless. From Aditi have sprung the twelve Adityas who are the lords of the universe. And, O Bharata, as they are according to their names, I shall recount them to thee. They are Dhatri, Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu. The youngest, however, is superior to them all in merit. Diti had one son called Hiranyakasipu. And the illustrious Hiranyakasipu had five sons, all famous throughout the world. The eldest of them all was Prahlada, the next was Sahradha; the third was Anuhrada; and after him were Sivi and Vashkala. And, O Bharata, it is known everywhere that Prahlada had three sons. They were Virochana, Kumbha, and Nikumbha. And unto Virochana was born a son, Vali, of great prowess. And the son of Vali is known to be the great Asura, Vana. And blessed with good fortune, Vana was a follower of Rudra, and was known also by the name of Mahakala. And Danu had forty sons, O Bharata! The eldest of them all was Viprachitti of great fame Samvara, and Namuchi and Pauloman; Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and the powerful Aswasanku; also Gaganamardhan, and Vegavat, and he called Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and Aswagriva, and Sukshama, and Tuhunda of great strength, Ekapada, and Ekachakra, Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and then Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in the race of Danu are stated to be well-known. The Surya and Chandramas (the Sun and the Moon) of the celestials are other persons, and not the sons of Danu as mentioned above. The following ten, gifted with great strength and vigour, were also, O king, born in the race of Danu;—Ekaksha, Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana, and Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called Dirghajiva. And, O Bharata, the sons and the grandsons of these were known to be countless. And Sinhika gave birth to Rahu, the persecutor of the Sun and the Moon, and to three others, Suchandra, Chandrahantri, and Chandrapramardana. And the countless progeny of Krura (krodha) were as crooked and wicked as herself. And the tribe was wrathful, of crooked deeds, and persecutors of their foes. And Danayu also had four sons who were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra the great Asura. And the sons of Kala were all like Yama himself and smiter of all foes. And they were of great energy, and oppressors of all foes. And the sons of Kala were Vinasana and Krodha, and then Krodhahantri, and Krodhasatru. And there were many others among the sons of Kala. And Sukra, the son of a Rishi, was the chief priest of the Asuras. And the celebrated Sukra had four sons who were priests of the Asuras. And they were Tashtadhara and Atri, and two others of fierce deeds. They were like the Sun himself in energy, and set their hearts on acquiring the regions of Brahman.
Vaisampayana said, “I will bow down to the Self-created and tell you in detail the origins of the celestial beings and other creatures. It is known that Brahman has six spiritual sons: Marichi, Atri, Angiras, Pulastya, Pulaha, and Kratu. Marichi’s son is Kasyapa, and from Kasyapa came all these creatures. Daksha, one of the Prajapatis, had thirteen very fortunate daughters. The daughters of Daksha are, O great warrior and prince of the Bharata lineage, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these daughters, full of great energy, are countless. From Aditi came the twelve Adityas, who are the lords of the universe. And, O Bharata, I will recount their names to you. They are Dhatri, Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu. However, the youngest among them surpasses all in merit. Diti had a son named Hiranyakasipu, who was illustrious and had five sons known throughout the world. The eldest was Prahlada, followed by Sahradha; the third was Anuhrada, and then Sivi and Vashkala. O Bharata, it is known everywhere that Prahlada had three sons: Virochana, Kumbha, and Nikumbha. Virochana had a son named Vali, who was very powerful. Vali’s son is the great Asura, Vana. Blessed with fortune, Vana was a follower of Rudra and was also known by the name Mahakala. Danu had forty sons, O Bharata! The eldest was Viprachitti, known for his great fame, along with Samvara, Namuchi, Pauloman; Asiloman, Kesi, and Durjaya; Ayahsiras, Aswasiras, and the powerful Aswasanku; then Gaganamardhan, Vegavat, and Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and Ajaka; also Aswagriva, Sukshama, Tuhunda the strong, Ekapada, Ekachakra, Virupaksha, Mahodara, Nichandra, Nikumbha, Kupata, and Kapata; Sarabha, Sulabha, Surya, and Chandramas—all these are well-known among the descendants of Danu. The Surya and Chandramas (the Sun and the Moon) of the celestial beings are different from Danu’s sons as mentioned earlier. The following ten, endowed with great strength and vigor, were also born in Danu's lineage: Ekaksha, Amritapa, Pralamva, Naraka, Vatrapi, Satrutapana, and Satha, the great Asura; Gavishtha, Vanayu, and the Danava called Dirghajiva. O Bharata, their sons and grandsons were countless. Sinhika gave birth to Rahu, the enemy of the Sun and the Moon, along with three others: Suchandra, Chandrahantri, and Chandrapramardana. The numerous descendants of Krura (Krodha) were just as crooked and wicked as she was. They were a wrathful tribe, known for their deceitful actions and for persecuting their enemies. Danayu also had four sons who were leaders among the Asuras: Vikshara, Vala, Vira, and Vritra the great Asura. The sons of Kala were all menacing like Yama himself and conquerors of all foes. They were full of great energy and oppressors of their enemies. The sons of Kala included Vinasana and Krodha, along with Krodhahantri and Krodhasatru. There were many others among the sons of Kala. Sukra, the son of a Rishi, was the chief priest of the Asuras. The renowned Sukra had four sons who also served as priests for the Asuras: Tashtadhara, Atri, and two others known for their fierce deeds. They shone like the Sun in their energy and were determined to acquire the regions of Brahman.
“Thus hath been recited by me, as heard in the Purana, of progeny of the gods and the Asuras, both of great strength and energy. I am incapable, O king, of counting the descendants of these, countless as they are, are not much known to fame.
“Thus I have recounted, as heard in the Purana, about the offspring of the gods and the Asuras, both of great strength and energy. I am unable, O king, to count their descendants, as they are countless and not well known.”
“And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha known to fame, of great learning, and a controller of his passions, and then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and Narada, the sixteenth—these Devas and Gandharvas are known to be the sons of Muni (Daksha’s daughter as mentioned before). I shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame, Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu, Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All these were celestial Gandharvas. And it is also known that this Pradha of great fortune, through the celestial Rishi (Kasyapa, her husband), brought forth the sacred of the Apsaras, Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and the celebrated Haha and Huhu, and Tumvuru were the sons—the best of Gandharvas—of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and Apsaras, were born of Kapila as stated in the Purana.
“And the sons of Vinata were Tarkhya and Arishtanemi, Garuda and Aruna, Aruni and Varuni. Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, along with Suryavarchas the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha, famous for their great learning and self-control. Additionally, Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and Narada, the sixteenth—these Devas and Gandharvas are recognized as the sons of Muni (Daksha’s daughter as mentioned earlier). I will recount many others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa, Subhaga, and Vasi were the daughters born to Pradha, Siddha, and Purna, along with Varhin and Purnayus of great renown, Brahmacharin, Ratiguna, and the seventh, Suparna; Viswavasu, Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All these were celestial Gandharvas. It is also noted that this fortunate Pradha, through her celestial husband (Kasyapa), gave birth to the sacred Apsaras, including Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria as the daughters, and Ativahu along with the famous Haha and Huhu, and Tumvuru were the sons—the finest of Gandharvas—of Pradha and Amrita. The Brahmanas, cows, Gandharvas, and Apsaras were born of Kapila as stated in the Purana."
“Thus hath been recited to thee by me the birth of all creatures duly—of Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine and of Brahmanas blessed with great good fortune, and of sacred deeds. And this account (if read) extendeth the span of life, is sacred, worthy of all praise, and giveth pleasure to the ear. It should be always heard and recited to others, in a proper frame of mind.
“Thus I have shared with you the story of the birth of all creatures—of Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of cows and of Brahmanas blessed with great fortune, and of sacred deeds. This account (when read) extends life, is sacred, worthy of all praise, and brings joy to the ears. It should always be listened to and shared with others, in the right frame of mind.”
“He who duly readeth this account of the birth of all high-souled creatures in the presence of the gods and Brahmanas, obtaineth large progeny, good fortune, and fame, and attaineth also to excellent worlds hereafter.’”
“Anyone who properly reads this account of the birth of all noble beings in the presence of the gods and Brahmins will gain many descendants, good fortune, and fame, and will also reach higher realms in the future.”
SECTION LXVI
(Sambhava Parva continued)
“Vaisampayana said, ‘It is known that the spiritual sons of Brahman were the six great Rishis (already mentioned). There was another of the name of Sthanu. And the sons of Sthanu, gifted with great energy, were, it is known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame: Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and Iswara, and Kapali of great splendour; and Sthanu, and the illustrious Bharga. These are called the eleven Rudras. It hath been already said, that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu—these six great Rishis of great energy—are the sons of Brahman. It is well-known in the world that Angiras’s sons are three,—Vrihaspati, Utathya, and Samvarta, all of rigid vows. And, O king, it is said that the sons of Atri are numerous. And, being great Rishis, they are all conversant with the Vedas, crowned with ascetic success, and of souls in perfect peace. And, O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas, Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son of Pulaha were, it is said, the Salabhas (the winged insects), the lions, the Kimpurushas (half-lions and half-men), the tigers, bears, and wolves. And the sons of Kratu, sacred as sacrifices, are the companions of Surya, (the Valikhilyas), known in three worlds and devoted to truth and vows. And, O protector of the Earth, the illustrious Rishi Daksha, of soul in complete peace, and of great asceticism, sprung from the right toe of Brahman. And from the left toe of Brahman sprang the wife of the high-souled Daksha. And the Muni begat upon her fifty daughters; and all those daughters were of faultless features and limbs and of eyes like lotus-petals. And the lord Daksha, not having any sons, made those daughters his Putrikas (so that their sons might belong both to himself and to their husbands). And Daksha bestowed, according to the sacred ordinance, ten of his daughters on Dharma, twenty-seven on Chandra (the Moon), and thirteen on Kasyapa. Listen as I recount the wives of Dharma according to their names. They are ten in all—Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are the wives of Dharma as appointed by the Self-create. It is known also throughout the world that the wives of Soma (Moon) are twenty-seven. And the wives of Soma, all of sacred vows, are employed in indicating time; and they are the Nakshatras and the Yoginis and they became so for assisting the courses of the worlds.
“Vaisampayana said, ‘It’s known that the spiritual sons of Brahman were the six great Rishis (already mentioned). There was another one named Sthanu. The sons of Sthanu, known for their incredible energy, numbered eleven. They were Mrigavayadha, Sarpa, and the famous Niriti; Ajaikapat, Ahivradhna, and Pinaki, the enemy-slayer; Dahana and Iswara, and the radiant Kapali; along with Sthanu and the illustrious Bharga. These are called the eleven Rudras. It has already been mentioned that Marichi, Angiras, Atri, Pulastya, Pulaha, and Kratu—these six powerful Rishis—are the sons of Brahman. It is widely known that Angiras’s sons are three—Vrihaspati, Utathya, and Samvarta, all of strict vows. And, O king, it is said that Atri’s sons are numerous. Being great Rishis, they are all well-versed in the Vedas, achieved in asceticism, and have tranquil souls. And, O mighty king, the sons of Pulastya, who is very wise, include Rakshasas, Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son of Pulaha is said to be the Salabhas (the winged insects), as well as lions, Kimpurushas (half-lions and half-men), tigers, bears, and wolves. The sons of Kratu, sacred as sacrifices, are the companions of Surya (the Valikhilyas), known in three worlds and devoted to truth and vows. And, O protector of the Earth, the renowned Rishi Daksha, whose soul is completely peaceful and who is greatly ascetic, emerged from Brahman's right toe. From Brahman's left toe came the wife of the noble Daksha. The Muni fathered fifty daughters with her; all those daughters were beautiful, with flawless features, limbs, and eyes like lotus petals. Since Daksha had no sons, he made those daughters his Putrikas (so their sons would belong to both him and their husbands). According to sacred customs, Daksha gave ten of his daughters to Dharma, twenty-seven to Chandra (the Moon), and thirteen to Kasyapa. Listen as I list the wives of Dharma by name. There are ten in total—Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are the wives of Dharma as designated by the Self-Created. It is also known worldwide that Soma’s (Moon) wives are twenty-seven. All of Soma’s wives, committed to sacred vows, are engaged in marking time; they are the Nakshatras and the Yoginis, and they became so to assist in the cycles of the worlds.'”
“And Brahman had another son named Manu. And Manu had a son of the name of Prajapati. And the sons of Prajapati were eight and were called Vasus whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas (Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time), the destroyer of the worlds. And Soma’s son is the resplendent Varchas. And Varchas begot upon his wife Manohara three sons—Sisira, and Ramana. And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son of Agni is the handsome Kumara born in a forest of reeds. And, he is also called Kartikeya because he was reared by Krittika and others. And, after Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya. And the wife of Anila is Siva, and Siva’s son were Manojava and Avijnataagati. These two were the sons of Anila. The son of Pratyusha, you must know, is the Rishi named Devala; and Devala had two sons who were both exceedingly forgiving and of great mental power. And the sister of Vrihaspati, the first of women, uttering the sacred truth, engaged in ascetic penances, roamed over the whole earth; and she became the wife of Prabhasa, the eighth Vasu. And she brought forth the illustrious Viswakarman, the founder of all arts. And he was the originator of a thousand arts, the engineer of the immortals, the maker of all kinds of ornaments, and the first of artists. And he it was who constructed the celestial cars of the gods, and mankind are enabled to live in consequence of the inventions of that illustrious one. And he is worshipped, for that reason, by men. And he is eternal and immutable, this Viswakarman.
“And Brahman had another son named Manu. And Manu had a son named Prajapati. Prajapati had eight sons known as the Vasus, and I will name them in detail. They were Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas (Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was the son of Rata; and Hutasana (Anala) was born of Sandilya. Pratyusha and Prabhasa were the sons of Prabhata. Dhara had two sons, Dravina and Huta-havya-vaha. The son of Dhruva is the illustrious Kala (Time), the destroyer of worlds. Soma’s son is the resplendent Varchas. Varchas had three sons with his wife Manohara—Sisira and Ramana. Aha’s sons were Jyotih, Sama, Santa, and also Muni. Agni’s son is the handsome Kumara, who was born in a forest of reeds. He’s also called Kartikeya because he was raised by Krittika and others. After Kartikeya, three brothers were born: Sakha, Visakha, and Naigameya. Anila’s wife is Siva, and Siva’s sons were Manojava and Avijnataagati. These two were the sons of Anila. The son of Pratyusha is the sage named Devala; Devala had two sons who were both extremely forgiving and very mentally strong. The sister of Vrihaspati, the first of women, spoke the sacred truth, engaged in ascetic practices, and roamed the entire earth; she became the wife of Prabhasa, the eighth Vasu. She gave birth to the illustrious Viswakarman, the originator of all arts. He was the founder of a thousand arts, the engineer of the immortals, the maker of all kinds of ornaments, and the first of artists. He constructed the celestial cars of the gods, and humanity can live because of the inventions of that illustrious one. He is worshipped for this reason by people. He is eternal and unchanging, this Viswakarman.
“And the illustrious Dharma, the dispenser of all happiness, assuming a human countenance, came out through the right breast of Brahman. And Ahasta (Dharma) hath three excellent sons capable of charming every creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And by their energy they are supporting the worlds. And the wife of Kama is Rati, of Sama is Prapti; and the wife of Harsha is Nanda. And upon them, indeed, are the worlds made to depend.
“And the glorious Dharma, the giver of all happiness, took on a human form and emerged from the right side of Brahman. And Ahasta (Dharma) has three remarkable sons who can charm every creature. Their names are Sama, Kama, and Harsha (Peace, Desire, and Joy). Through their energy, they sustain the worlds. Kama's wife is Rati, Sama's wife is Prapti, and Harsha's wife is Nanda. The worlds truly depend on them.
“And the son of Marichi is Kasyapa. And Kasyapa’s offspring are the gods and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And she gave birth, in the skies, to two greatly fortunate twins, the Aswins. And, O king, the sons of Aditi are twelve with Indra heading them all. And the youngest of them all was Vishnu upon whom the worlds depend.
“And the son of Marichi is Kasyapa. Kasyapa’s children are the gods and the Asuras. Therefore, Kasyapa is known as the Father of the worlds. Tvashtri, resembling a mare, became the wife of Savitri. She gave birth in the skies to two very fortunate twins, the Aswins. And, O king, the sons of Aditi number twelve, with Indra leading them all. The youngest of them is Vishnu, on whom the worlds depend.”
“These are the thirty-three gods (the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati, and Vashatkara). I shall now recount their progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna also, and the illustrious Vrihaspati are reckoned among the Adityas. The twin Aswins, all annual plants, and all inferior animals, are reckoned among the Guhyakas.
“These are the thirty-three gods (the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati, and Vashatkara). I will now describe their descendants based on their Pakshas, Kulas, and Ganas. The Rudras, the Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are each considered a Paksha. Garuda, the son of Vinata, the powerful Aruna, and the renowned Vrihaspati are included among the Adityas. The twin Aswins, all yearly plants, and all lesser animals are categorized as Guhyakas.
“These are the Ganas of the gods recited to thee, O king! This recitation washes men of all sins.
“These are the Ganas of the gods being recited to you, O king! This recitation cleanses people of all sins.
“The illustrious Bhrigu came out, ripping open the breast of Brahman. The learned Sukra is Bhrigu’s son. And the learned Sukra becoming a planet and engaged according to the command of the Self-existent in pouring and withholding rain, and in dispensing and remitting calamities, traverses, for sustaining the lives of all the creatures in the three worlds, through the skies. And the learned Sukra, of great intelligence and wisdom, of rigid vows, leading the life of a Brahmacharin, divided himself in twain by power of asceticism, and became the spiritual guide of both the Daityas and the gods. And after Sukra was thus employed by Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot another excellent son. This was Chyavana who was like the blazing sun, of virtuous soul, and of great fame. And he came out of his mother’s womb in anger and became the cause of his mother’s release, O king (from the hands of the Rakshasas). And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And, on her was begotten Aurva of great reputation. And he came out, ripping open the thigh of Arushi. And Aurva begot Richika. And Richika even in his boyhood became possessed of great power and energy, and of every virtue. And Richika begot Jamadagni. And the high-souled Jamadagni had four sons. And the youngest of them all was Rama (Parasurama). And Rama was superior to all his brothers in the possession of good qualities. And he was skilful in all weapons, and became the slayer of the Kshatriyas. And he had his passions under complete control. And Aurva had a hundred sons with Jamadagni the eldest. And these hundred sons had offspring by thousands spread over this earth.
The famous Bhrigu emerged, breaking open the chest of Brahman. The wise Sukra is Bhrigu’s son. Sukra became a planet and, following the command of the Self-existent, managed the pouring and holding back of rain, and dealt with disasters, traversing the skies to sustain the lives of all creatures in the three worlds. Sukra, known for his intelligence and wisdom, with strict vows living as a Brahmachari, split himself in two through the power of his asceticism and became the spiritual guide for both the Daityas and the gods. After Sukra was assigned by Brahman to work for the benefit of the gods and the Asuras, Bhrigu fathered another remarkable son. This was Chyavana, who was like a blazing sun, virtuous, and famous. He came out of his mother’s womb in anger and became the reason for her release from the Rakshasas, O king. Arushi, the daughter of Manu, became the wife of the wise Chyavana. They had a son named Aurva, who was highly regarded. Aurva was born, breaking open Arushi's thigh. Aurva fathered Richika. Even as a boy, Richika possessed immense power and energy, along with every virtue. Richika then had Jamadagni as his son. The noble Jamadagni had four sons, and the youngest was Rama (Parasurama). Rama stood out among his brothers for his excellent qualities. He was skilled with all weapons and became the slayer of the Kshatriyas. He had full control over his desires. Aurva had a hundred sons with Jamadagni being the oldest. These hundred sons had thousands of descendants across the earth.
“And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed with Manu. Their sister is the auspicious Lakshmi having her abode amid lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses. And the daughter born of Sukra, named Divi, became the eldest wife of Varuna. Of her were born a son named Vala and a daughter named Sura (wine), to the joy of the gods. And Adharma (Sin) was born when creatures (from want of food) began to devour one another. And Adharma always destroys every creature. And Adharma hath Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti). And she hath also three other cruel sons always engaged in sinful deeds. They are Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying every created thing. And, as he is all-destroying, he hath no wife, and no son. And Tamra brought forth five daughters known throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks and swans; and she also brought forth all Chakravakas; and the fair Suki, of amiable qualities, and possessing all auspicious signs brought forth all the parrots. And Krodha gave birth to nine daughters, all of wrathful disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with every virtue. And, O foremost of men, the offspring of Mrigi are all animals of the deer species. And the offspring of Mrigamanda are all animals of the bear species and those called Srimara (sweet-footed). And Bhadramana begot the celestial elephants, Airavata. And the offspring of Hari are all animals of the simian species endued with great activity, so also all the horses. And those animals also, that are called Go-langula (the cow-tailed), are said to be the offspring of Hari. And Sarduli begot lions and tigers in numbers, and also leopards and all other strong animals. And, O king, the offspring of Matangi are all the elephants. And Sweta begat the large elephant known by the name of Sweta, endued with great speed. And, O king, Surabhi gave birth to two daughters, the amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also two other daughters named Vimala and Anala. From Rohini have sprung all kine, and from Gandharvi all animals of the horse species. And Anala begat the seven kinds of trees yielding pulpy fruits. (They are the date, the palm, the hintala, the tali, the little date, the nut, and the cocoanut.) And she had also another daughter called Suki (the mother of the parrot species). And Surasa bore a son called Kanka (a species of long-feathered birds). And Syeni, the wife of Aruna, gave birth to two sons of great energy and strength, named Sampati and the mighty Jatayu. Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata had two sons Garuda and Aruna, known far and wide. And, O king of men, O foremost of intelligent persons, thus hath the genealogy of all the principal creatures been fully described by me. By listening to this, a man is fully cleansed of all his sins, and acquireth great knowledge, and finally attaineth to the first of states in after-life!’”
“And Brahman had two other sons, Dhatri and Vidhatri, who lived with Manu. Their sister is the auspicious Lakshmi, who resides among lotuses. Lakshmi's spiritual sons are the sky-ranging horses. The daughter born of Sukra, named Divi, became the eldest wife of Varuna. From her came a son named Vala and a daughter named Sura (wine), much to the delight of the gods. Adharma (Sin) emerged when creatures began to consume one another due to lack of food. Adharma always destroys every creature. Adharma has Niriti as his wife, which led to the Rakshasas known as Nairitas (offspring of Niriti). She also bore three other cruel sons who are always engaged in sinful acts: Bhaya (fear), Mahabhaya (terror), and Mrityu (Death), who is always busy slaying every living thing. As he is all-destroying, he has no wife or children. Tamra gave birth to five daughters known throughout the worlds: Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose), and Suki (parrot). Kaki gave birth to the crows; Syeni, the hawks, roosters, and vultures; Dhritarashtri, all ducks and swans; and she also produced all Chakravakas. The fair Suki, known for her kind nature and auspicious signs, gave birth to all the parrots. Krodha had nine daughters, all with fierce tempers. Their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli, Sweta, Surabhi, and the pleasing Surasa, blessed with every virtue. And, O chief of men, the offspring of Mrigi are all the deer species. The offspring of Mrigamanda include all bear species and those called Srimara (sweet-footed). Bhadramana produced the celestial elephants, Airavata. The offspring of Hari are all active simian species and also all horses. The animals known as Go-langula (cow-tailed) are said to be Hari's descendants. Sarduli gave birth to numerous lions, tigers, leopards, and other strong animals. And, O king, the offspring of Matangi are all elephants. Sweta produced the large elephant known as Sweta, known for great speed. And, O king, Surabhi had two daughters, the lovely Rohini and the renowned Gandharvi. Moreover, she had two other daughters named Vimala and Anala. From Rohini sprang all cows, and from Gandharvi all horse species. Anala gave birth to seven types of trees that bear pulpy fruits (date, palm, hintala, tali, little date, nut, and coconut). She also had another daughter named Suki (the mother of parrots). Surasa bore a son named Kanka (a type of long-feathered bird). Syeni, the wife of Aruna, gave birth to two strong and energetic sons, Sampati and the mighty Jatayu. Surasa also had the Nagas, and Kadru bore the Punnagas (snakes). Vinata had two sons, Garuda and Aruna, well-known across the land. And, O king of men, O foremost among intelligent beings, this is the genealogy of all the principal creatures described in detail. By listening to this, a person is completely cleansed of all sins, gains great knowledge, and ultimately reaches the highest state in the afterlife!"
SECTION LXVII
(Sambhava Parva continued)
“Janamejaya said, ‘O worshipful one, I wish to hear from thee in detail about the birth, among men, of the gods, the Danavas, the Gandharvas, the Rakshasas, the lions, the tigers, and the other animals, the snakes, the birds, and in fact, of all creatures. I wish also to hear about the acts and achievements of those, in due order, after they became incarnate in human forms.’
“Janamejaya said, ‘O revered one, I want to hear from you in detail about the birth of the gods, the Danavas, the Gandharvas, the Rakshasas, the lions, the tigers, and all other animals, the snakes, the birds, and essentially, all creatures among humans. I also want to hear about the actions and accomplishments of these beings, in order, after they took on human forms.’”
“Vaisampayana said, ‘O king of men, I shall first tell thee all about those celestials and Danavas that were born among men—The first of Danavas, who was known by the name of Viprachitti, became that bull among men, noted as Jarasandha. And, O king, that son of Diti, who was known as Hiranyakasipu, was known in this world among men as the powerful Sisupala. He who had been known as Samhlada, the younger brother of Prahlada, became among men the famous Salya, that bull amongst Valhikas. The spirited Anuhlada who had been the youngest became noted in the world as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi became on earth the famous monarch Druma. And he who was known as the great Asura Vashkala became on earth the great Bhagadatta. The five great Asuras gifted with great energy, Ayahsira, Aswasira, the spirited Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumat became on earth the monarch Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu became on earth the monarch Ugrasena of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who was known by the name of Ajaka became noted on earth as king Salwa. The powerful and mighty Asura who was known as Aswagriva became noted on earth as king Rochamana. And, O king, the Asura who was known as Sukshma, endued with great intelligence and whose achievements also were great, became on earth the famous king Vrihadratha. And that first of Asuras who was known by the name of Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of great strength who was known as Ishupa became the monarch Nagnajita of famous prowess. The great Asura who was known as Ekachakra became noted on earth as Pritivindhya. The great Asura Virupaksha capable of displaying various modes of fight became noted on earth as king Chitravarman. The first of Danavas, the heroic Hara, who humbled the pride of all foes became on earth the famous and fortunate Suvahu. The Asura Suhtra of great energy and the destroyer of foemen, became noted on earth as the fortunate monarch, Munjakesa. That Asura of great intelligence called Nikumbha, who was never vanquished in battle was born on earth as king Devadhipa, the first among monarchs. That great Asura known amongst the sons of Diti by the name of Sarabha became on earth the royal sage called Paurava. And, O king, the great Asura of exceeding energy, the fortunate Kupatha, was born on earth as the famous monarch Suparswa. The great Asura, O king, who was called Kratha, was born on earth as the royal sage Parvateya of form resplendent like a golden mountain. He amongst the Asura who was known as Salabha the second, became on earth the monarch Prahlada in the country of the Valhikas. The foremost, among the sons of Diti known by the name of Chandra and handsome as the lord of the stars himself, became on earth noted as Chandravarman, the king of the Kamvojas. That bull amongst the Danavas who was known by the name of Arka became on earth, O king, the royal sage Rishika. That best of Asuras who was known as Mritapa became on earth, O best of kings, the monarch, Pascimanupaka. That great Asura of surpassing energy known as Garishtha became noted on earth as king Drumasena. The great Asura who was known as Mayura became noted on earth as the monarch Viswa. He who was the younger brother of Mayura and called Suparna became noted on earth as the monarch, Kalakirti. The mighty Asura who was known as Chandrahantri became on earth the royal sage Sunaka. The great Asura who was called Chandravinasana became noted on earth as the monarch, Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was brought forth by Sinhika and who persecuted the Sun and the Moon became noted on earth as the monarch Kratha. The eldest of the four sons of Danayu, who was known by the name of Vikshara, became known on earth the spirited monarch, Vasumitra. The second brother of Vikshara, the great Asura, was born on earth as the king of the country, called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundramatsyaka. And, O king, that great Asura who was known as Vritra became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas gifted with great prowess. That other amongst them who was known as the fourth was noted on earth as Srenimat, that best of royal sages. That great Asura amongst them who was the fifth, became noted on earth as king Mahanjas, the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru, that best of royal sages. The seventh of them became known throughout earth, from the centre to the sea, as king Samudrasena well acquainted with the truths of the scriptures. The eighth of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became on earth as Parvatiya from his brightness as of a golden mountain. The mighty Asura Krathana gifted with great energy became noted on earth as the monarch Suryaksha. The great Asura of handsome features known by the name of Surya, became on earth the monarch of the Valhikas by name Darada, that foremost of all kings. And, O king, from the tribe of Asuras called Krodhavasa, of whom I have already spoken to thee, were born many heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha, Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas; and Matimat, and he was known as king Iswara; these first of kings were all born of the Asura class called Krodhavasa.
“Vaisampayana said, ‘O king of men, I will first tell you all about those celestial beings and Danavas who were born among humans. The first of the Danavas, known as Viprachitti, became the great Jarasandha among men. And, O king, that son of Diti, known as Hiranyakasipu, became the powerful Sisupala in this world. He who was known as Samhlada, the younger brother of Prahlada, became the famous Salya, a prominent figure among the Valhikas. The spirited Anuhlada, the youngest, became notable in the world as Dhrishtaketu. And, O king, that son of Diti known as Sivi became the famous monarch Druma on earth. The great Asura Vashkala became the renowned Bhagadatta. The five great Asuras, blessed with tremendous energy—Ayahsira, Aswasira, the energetic Aysanku, Gaganamurdhan, and Vegavat—were all born into the royal line of Kekaya and became formidable monarchs. Another Asura of immense power, referred to as Ketumat, became the fierce monarch Amitaujas on earth. The great Asura Swarbhanu became the fierce monarch Ugrasena. The great Asura known as Aswa became the mighty king Asoka, who was unmatched in battle. And, O king, the younger brother of Aswa, known as Aswapati, a son of Diti, became the powerful monarch Hardikya. The great and fortunate Asura known as Vrishaparvan became known as king Dirghaprajna. And, O king, the younger brother of Vrishaparvan, called Ajaka, became king Salwa. The powerful Asura known as Aswagriva became known on earth as king Rochamana. And, O king, the Asura known as Sukshma, endowed with great intelligence and notable achievements, became famous as king Vrihadratha. The first of the Asuras known as Tuhunda became the monarch Senavindu. The strong Asura Ishupa became the monarch Nagnajita, famous for his prowess. The great Asura known as Ekachakra became known as Pritivindhya. The great Asura Virupaksha, skilled in various combat techniques, became known as king Chitravarman. The first of the Danavas, the heroic Hara, who humbled all foes, became the renowned and fortunate Suvahu. The Asura Suhtra, known for his energy and as a destroyer of enemies, became the fortunate monarch Munjakesa. The clever Asura Nikumbha, who was never defeated in battle, was born as king Devadhipa, the foremost among monarchs. The great Asura known among the sons of Diti as Sarabha became the royal sage Paurava. And, O king, the powerful Asura of remarkable energy, Kupatha, was born as the famous king Suparswa. The great Asura Kratha was born as the royal sage Parvateya, whose form was as resplendent as a golden mountain. Among the Asuras, Salabha the second became known on earth as king Prahlada in the land of the Valhikas. The foremost son of Diti, known as Chandra and handsome like the lord of the stars, became known as Chandravarman, the king of the Kamvojas. That prominent Danava called Arka became the royal sage Rishika. That finest of Asuras, known as Mritapa, became the monarch Pascimanupaka. The great Asura of exceeding energy known as Garishtha became known on earth as king Drumasena. The great Asura named Mayura became known as king Viswa. His younger brother Mayura, called Suparna, became king Kalakirti. The mighty Asura known as Chandrahantri became the royal sage Sunaka. The great Asura called Chandravinasana became known on earth as king Janaki. That prominent Danava, O prince of the Kuru race, called Dhirghajihva, became known as Kasiraja. The Graha born of Sinhika, who persecuted the Sun and the Moon, became known as king Kratha. Vikshara, the eldest of the four sons of Danayu, became the spirited king Vasumitra. The second brother of Vikshara, the powerful Asura, was born as the king of the land of Pandya. That finest of Asuras, known as Valina, became the monarch Paundramatsyaka. And, O king, that great Asura known as Vritra became the royal sage known as Manimat. The Asura who was Vritra's younger brother, known as Krodhahantri, became known as king Danda. Another Asura known as Krodhavardhana became known as king Dandadhara. The eight sons of the Kaleyas who were born on earth all became mighty kings endowed with the prowess of tigers. The eldest among them became king Jayatsena in Magadha. The second one, possessing prowess like Indra, became known on earth as Aparajita. The third, endowed with great energy and the ability to produce deception, became king of the Nishadas, known for great prowess. The fourth among them was noted as Srenimat, that finest of royal sages. The great Asura among them who was the fifth became known on earth as king Mahanjas, the oppressor of enemies. The great Asura possessing great intelligence who was the sixth became known as Abhiru, that best of royal sages. The seventh among them became known throughout the earth, from the center to the sea, as king Samudrasena, well-versed in the truths of the scriptures. The eighth of the Kaleyas, known as Vrihat, became a virtuous king always engaged in the welfare of all creatures. The formidable Danava known as Kukshi became known on earth as Parvatiya due to his brightness, akin to a golden mountain. The mighty Asura Krathana, endowed with great energy, became renowned as monarch Suryaksha. The handsome Asura known as Surya became the foremost king of the Valhikas by the name Darada. And, O king, many heroic kings were born on earth from the tribe of Asuras called Krodhavasa, of whom I have already told you. Madraka, Karnaveshta, Siddhartha, and Kitaka; Suvira, Suvahu, Mahavira, along with Valhika, Kratha, Vichitra, Suratha, and the handsome king Nila; Chiravasa, Bhumipala, Dantavakra, and Durjaya; the tiger among kings named Rukmi; king Janamejaya, Ashada, Vayuvega, and Bhuritejas; Ekalavya, Sumitra, Vatadhana, and Gomukha; the tribe of kings known as the Karushakas, and Khemadhurti; Srutayu, Udvaha, and Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas; and Matimat, who was known as king Iswara; these first kings were all born of the Asura class called Krodhavasa.’
“There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a large share of prosperity. He became the mighty son of Ugrasena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and was besides in splendour like unto Indra himself, was born on earth as the foremost king of the Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vrihaspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achievements, of great energy. Thou shouldst know he was also well-acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswatthaman, of eyes like the lotus-petals, gifted with surpassing energy, and the terror of all foes, the great oppressor of all enemies, was born on earth, of the united portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and the command also of Indra, the eight Vasus were born of Ganga by her husband Santanu. The youngest of them was Bhishma, the dispeller of the fears of the Kurus, gifted with great intelligence, conversant with the Vedas, the first speakers, and the thinner of the enemy’s ranks. And possessed of mighty energy and the first of all persons acquainted with weapons, he encountered the illustrious Rama himself, the son of Jamadagni of the Bhrigu race. And, O king, that Brahman sage who, on earth, was known by the name of Kripa and was the embodiment of all manliness was born of the tribe of the Rudras. And the mighty chariot-fighter and king who on earth was known by the name of Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara himself (the third yuga). And he who was Satyaki of sure aim, that upholder of the pride of Vrishni race, that oppressor of foes, begotten of the portion of gods called the Maruts. And that royal sage Drupada who on earth was a monarch, the first among all persons bearing arms, was also born of the same tribe of the celestials. And, O king, thou shouldst also know that Kritavarman, that prince among men, of deeds unsurpassed by any one, and the foremost of all bulls amongst Kshatriyas, was born of the portion of the same celestials. And that royal sage also, Virata by name, the scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same gods. That son of Arishta who was known by the name of Hansa, was born in the Kuru race and became the monarch of the Gandharvas. He who was known as Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with long arms and great energy, also a monarch, of the prophetic eye, became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother who was possessed of great strength and was really a great being known as Pandu, devoted to truth and virtue, was Purity’s self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god of Justice himself, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on earth among men of Duryodhana’s brothers, that century of wicked individuals commencing with Duhasasana as their first. And, O bull among the Bharata princes, Durmukha, Duhsaha, and others whose names I do not mention, who always supported Duryodhana (in all his schemes), were, indeed, the sons of Pulastya. And over and above these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya wife.’
“There was also born on earth a powerful Asura known among the Danavas as Kalanemi, who was incredibly strong, accomplished great deeds, and was blessed with a lot of wealth. He became the formidable son of Ugrasena and was known on earth as Kansa. There was also one known among the Asuras as Devaka, who was radiant like Indra himself, born on earth as the chief king of the Gandharvas. And, O king, you should know that Drona, the son of Bharadwaja, was not born of any woman but emerged from a part of the celestial sage Vrihaspati, famed for his great achievements. He was the prince of all archers, skilled in every weapon, known for his mighty deeds and tremendous energy. You should know that he was well-versed in the Vedas and the science of warfare. He accomplished remarkable feats and was the pride of his lineage. And, O king, his son the heroic Aswatthaman, with eyes like lotus petals, gifted with exceptional strength and the terror of all enemies, was born on earth from the united powers of Mahadeva, Yama, Kama, and Krodha. Due to the curse of Vasishtha and the command of Indra, the eight Vasus were born from Ganga, who was married to Santanu. The youngest was Bhishma, who relieved the fears of the Kurus, endowed with great intelligence, knowledgeable in the Vedas, a great speaker, and a fierce warrior against the enemy. Possessing immense energy and being the foremost in weaponry, he faced the illustrious Rama, the son of Jamadagni from the Bhrigu clan. And, O king, that Brahmin sage known on earth as Kripa, embodying all manliness, was born from the Rudra tribe. The mighty charioteer and king known as Sakuni, the vanquisher of foes, was Dwapara himself (the third yuga). And he who was Satyaki, an accurate shooter and upholder of the pride of the Vrishni clan, was born from the portion of the Maruts, the gods of the storm. That royal sage Drupada, who was the monarch and first among all warriors, was also born from the same celestial lineage. And, O king, you should also know that Kritavarman, that prince among men, with unmatched deeds and the foremost among Kshatriyas, was born from a portion of those same celestials. The royal sage Virata, known for crushing the kingdoms of others and being a formidable enemy, was also born from a part of those gods. The son of Arishta, known as Hansa, emerged from the Kuru lineage and became the monarch of the Gandharvas. He who was called Dhritarashtra, born from the seed of Krishna-Dwaipayana, and gifted with long arms and great strength, also a king with prophetic vision, became blind due to his mother’s misdeed and the wrath of the sage. His younger brother, known for his great strength and truly a remarkable being named Pandu, was the embodiment of truth and virtue. And, O king, you should know that he known on earth as Vidura, the first of all virtuous men and the embodiment of Justice, was the fortunate son of the sage Atri. The ill-minded and evil king Duryodhana, the destroyer of the Kurus' reputation, was born from a part of Kali on earth. He was the one who led to the destruction of many beings and the devastation of the land; he was the one who fueled the conflict that ultimately led to ruin for all. The sons of Pulastya (the Rakshasas) were born among the men as Duryodhana’s brothers, that century of wicked individuals beginning with Duhasasana as their leader. And, O foremost of the Bharata princes, Durmukha, Duhsaha, and others whose names I haven't mentioned, who always supported Duryodhana in all his schemes, were indeed sons of Pulastya. In addition to these hundred, Dhritarashtra also had one son named Yuyutsu born from a Vaisya wife.”
“Janamejaya said, ‘O illustrious one, tell me the names of Dhritarashtra’s sons according to the order of their birth beginning from the eldest.’
“Janamejaya said, ‘O distinguished one, please tell me the names of Dhritarashtra’s sons in order of their birth, starting with the eldest.’”
“Vaisampayana said, ‘O king, they are as follows: Duryodhana, and Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha; Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka. There was also a daughter named Duhsala who was over and above the hundred. And Yuyutsu who was Dhritarashtra’s son by a Vaisya wife, was also over and above the hundred. Thus, O king, have I recited the names of the hundred sons and also that of the daughter (of Dhritarashtra). Thou hast now known their names according to the order of their births. All of them were heroes and great car-warriors, and skilled in the art of warfare. Besides, all of them were versed in the Vedas, and, O king, all of them had got through the scriptures. All of them were mighty in attack and defence, and all were graced with learning. And, O monarch, all of them had wives suitable to them in grace and accomplishments. And, O king, when the time came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king of the Sindhus, agreeably to the counsels of Sakuni.
Vaisampayana said, "O king, here are their names: Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhshala, and Durmukha; Vivinsati, Vikarna, Jalasandha, Sulochna, Vinda, Anuvinda, Durdharsha, Suvahu, Dushpradharshana; Durmarshana, Dushkarna, and Karna; Chitra, Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, Padmanabha, Nanda, Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa, and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra, Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara, Dridhahasta, Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin, Nagadatta, and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, Raudrakarman, and Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja, and Chitraka. There was also a daughter named Duhsala who was one among the hundred. Yuyutsu, the son of Dhritarashtra by a Vaisya woman, was also one among the hundred. So, O king, I have named the hundred sons and the daughter of Dhritarashtra. You now know their names in the order of their births. They were all heroes and excellent charioteers, skilled in warfare. Additionally, they were all knowledgeable in the Vedas and well-versed in the scriptures. Each one of them was strong in both offense and defense, and all of them had acquired knowledge. Moreover, O monarch, each of them had wives who matched them in grace and skills. When the time came, the Kaurava king gave his daughter Duhsala in marriage to Jayadratha, the king of the Sindhus, following the advice of Sakuni."
“And, O monarch, learn that king Yudhishthira was a portion of Dharma; that Bhimasena was of the deity of wind; that Arjuna was of Indra, the chief of the celestials; and that Nakula and Sahadeva, the handsomest beings among all creatures, and unrivalled for beauty on earth, were similarly portions of the twin Aswins. And he who was known as the mighty Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnation, O king, the god Soma had said these words to the celestials, ‘I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it be not transgressed. The destruction of the Asuras on earth is the work of the celestials, and, therefore, it is our work as well. Let this Varchas, therefore, go thither, but let him not stay there long. Nara, whose companion is Narayana, will be born as Indra’s son and indeed, will be known as Arjuna, the mighty son of Pandu. This boy of mine shall be his son and become a mighty car-warrior in his boyhood. And let him, ye best of immortals, stay on earth for sixteen years. And when he attaineth to his sixteenth year, the battle shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it). And, indeed, your portions, ye celestials, shall fight, having made that disposition of the forces which is known by the name of the Chakra-vyuha. And my son shall compel all foes to retreat before him. The boy of mighty arms having penetrated the impenetrable array, shall range within it fearlessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then when numberless heroes and mighty car-warriors will return to the charge towards the close of the day, my boy of mighty arms, shall reappear before me. And he shall beget one heroic son in his line, who shall continue the almost extinct Bharata race.’ Hearing these words of Soma, the dwellers in heaven replied, ‘So be it.’ And then all together applauded and worshipped (Soma) the king of stars. Thus, O king, have I recited to thee the (particulars of the) birth of thy father’s father.
"And, O king, know that King Yudhishthira was a part of Dharma; that Bhimasena was connected to the wind god; that Arjuna was of Indra, the chief of the gods; and that Nakula and Sahadeva, the most handsome beings among all creatures and unmatched in beauty on earth, were also parts of the twin Ashvins. The mighty Varchas, the son of Soma, became Abhimanyu, known for his incredible deeds, and he was the son of Arjuna. Before his birth, O king, the god Soma told the celestial beings, ‘I cannot part with my son. He is dearer to me than life itself. Let this be the agreement and let it not be broken. The defeat of the Asuras on earth is the duty of the gods, and therefore, it is our duty as well. Let this Varchas go there, but let him not stay long. Nara, whose companion is Narayana, will be born as Indra’s son and will indeed be called Arjuna, the great son of Pandu. This boy of mine will be his son and become a mighty warrior in his youth. And let him, the best of immortals, stay on earth for sixteen years. When he reaches his sixteenth year, a battle will occur in which all who are born of your parts will destroy great warriors. However, a specific battle will take place without both Nara and Narayana being involved. And indeed, your parts, O gods, shall fight, having arranged the forces in a formation known as the Chakra-vyuha. My son will force all enemies to retreat before him. The strong boy, after breaking through the impenetrable formation, will move through it fearlessly and send a fourth of the enemy forces to the realm of the dead within half a day. Then, when countless heroes and mighty warriors charge back later in the day, my strong boy will return to me. He will father one heroic son in his line, who will continue the nearly extinct Bharata lineage.’ Hearing these words from Soma, the inhabitants of heaven said, ‘So be it.’ Then they all together applauded and worshipped Soma, the king of the stars. Thus, O king, I have recounted to you the details of the birth of your grandfather."
“Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a portion of Agni. And know also that Sikhandin, who was at first a female, was (the incarnation of) a Rakshasa. And, O bull in Bharata’s race, they who became the five sons of Draupadi, those bulls amongst the Bharata princes, were the celestials known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, endued with mighty energy.
“Also know, O king, that the powerful warrior Dhrishtadyumna was a part of Agni. And understand that Sikhandin, who was originally female, was the reincarnation of a Rakshasa. And, O leader of the Bharata clan, the five sons of Draupadi, who are the strongest among the Bharata princes, were actually celestial beings known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, all endowed with great strength.”
“Sura, the foremost of the Yadus, was the father of Vasudeva. He had a daughter called Pritha, who for her beauty, was unrivalled on earth. And Sura, having promised in the presence of fire that he would give his firstborn child to Kuntibhoja, the son of his paternal aunt, who was without offspring, gave his daughter unto the monarch in expectation of his favours. Kuntibhoja thereupon made her his daughter. And she became, thenceforth, in the house of her (adoptive) father, engaged in attending upon Brahmanas and guests. One day she had to wait upon the wrathful ascetic of rigid vows, Durvasa by name, acquainted with truth and fully conversant with the mysteries of religion. And Pritha with all possible care gratified the wrathful Rishi with soul under complete control. The holy one, gratified with the attentions bestowed on him by the maiden, told her, ‘I am satisfied, O fortunate one, with thee! By this mantra (that I am about to give thee), thou shall be able to summon (to thy side) whatever celestials thou likest. And, by their grace, shall thou also obtain children.’ Thus addressed, the girl (a little while after), seized with curiosity, summoned, during the period of her maiden-hood, the god Surya. And the lord of light thereupon made her conceive and begot on her a son who became the first of all wielders of weapons. From fear of relatives she brought forth in secrecy that child who had come out with ear-rings and coat of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself. And every part of his body was symmetrical and well-adorned. And Kunti cast the handsome child into the water. But the child thus thrown into the water was taken up by the excellent husband of Radha and given by him to his wife to be adopted by her as their son. And the couple gave him the name of Vasusena, by which appellation the child soon became known all over the land. And, as he grew up, he became very strong and excelled in all weapons. The first of all successful persons, he soon mastered the sciences. And when the intelligent one having truth for his strength recited the Vedas, there was nothing he would not then give to the Brahmanas. At that time Indra, the originator of all things, moved by the desire of benefiting his own son Arjuna, assumed the guise of a Brahmana, came to him, and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words, ‘O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain.’ And the son of Surya was at first known in the world by the name of Vasusena. But, for his deeds, he subsequently came to be called Karna. And because that hero of great fame had taken off his natural armour, therefore was he—the first son of Pritha—called Kama. And, O best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama—the first of all exalted men—the foremost of all wielders of weapons—the slayer of foes—and the best portion of the maker of day—was the friend and counsellor of Duryodhana. And he, called Vasudeva, endued with great valour, was among men a portion of him called Narayana—the god of gods—eternal. And Valadeva of exceeding strength was a portion of the Naga, Sesha. And, O monarch, know that Pradyumna of great energy was Sanatkumara. And in this way the portion of various other dwellers in heaven became exalted men in the race of Vasudeva, increasing the glory thereof. And, O king, the portions of the tribe of Apsaras which I have mentioned already, also became incarnate on earth according to Indra’s commands—And sixteen thousand portions of those goddesses became, O king, in this world of men, the wives of Vasudeva. And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhishmaka. And she was by name the chaste Rukmini. And the faultless Draupadi, slender-waisted like the wasp, was born of a portion of Sachi (the queen of the celestials), in the line of Drupada. And she was neither low nor tall in stature. And she was of the fragrance of the blue lotus, of eyes large as lotus-petals, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she became the charmer of the hearts of five foremost of men. And the two goddesses Siddhi and Dhriti became the mothers of those five, and were called Kunti and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
Sura, the leader of the Yadus, was the father of Vasudeva. He had a daughter named Pritha, who was unparalleled in beauty on earth. Sura promised in front of a fire that he would give his firstborn child to Kuntibhoja, the son of his paternal aunt, who had no children. He gave his daughter to the king, hoping for his blessings. Kuntibhoja then adopted her as his own daughter. From then on, she was busy serving Brahmanas and guests in her (adoptive) father's house. One day, she had to serve the angry ascetic Durvasa, known for his strict vows and deep understanding of religious truths. Pritha, with great care, pleased the upset sage, who was fully in control of himself. The sage, satisfied with her service, told her, "I am pleased with you, fortunate one! With this mantra (that I'm about to give you), you will be able to call on any celestial beings you like. And by their grace, you will also have children." After hearing this, the girl, curious, called upon the god Surya during her youth. The sun god then made her pregnant, and she gave birth to a son who became the greatest of all warriors. Out of fear from her relatives, she secretly gave birth to this child, who came out adorned with earrings and a coat of mail. He was as beautiful as a celestial infant and shone like the sun himself. Every part of his body was perfectly shaped and well-decorated. Kunti placed the handsome child in the water. But the child tossed into the water was rescued by the illustrious husband of Radha and given to her to be raised as their son. They named him Vasusena, and soon the child became well-known across the land. As he grew up, he became very strong and excelled in using all weapons. The first among the successful, he quickly mastered many skills. When the wise one, grounded in truth, recited the Vedas, he would generously give anything to the Brahmanas. At that time, Indra, the creator of all, wishing to benefit his son Arjuna, disguised himself as a Brahmana, approached him, and asked the hero for his earrings and natural armor. The hero then removed his earrings and armor and gave them to the Brahmana. Accepting the gifts, Sakra presented the giver with a dart, amazed at his generosity, and said, "O invincible one, among the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, whoever you aim this weapon at will surely be defeated." Initially, the son of Surya was known as Vasusena. But due to his deeds, he later came to be known as Karna. Because this famous hero had removed his natural armor, he was also called Kama. And, O best of kings, this hero grew up in the Suta caste. And, O king, remember that Kama—the first of all distinguished men—the greatest warrior—the enemy slayer—and the most remarkable part of the sun—was the friend and advisor of Duryodhana. And he, known as Vasudeva, was a significant part of Narayana, the god of gods—eternal. Valadeva, incredibly strong, was part of the Naga, Sesha. And, O monarch, understand that Pradyumna, full of energy, was Sanatkumara. In this way, many other celestial beings became great figures among the race of Vasudeva, enhancing its glory. Additionally, O king, the parts of the Apsaras tribe I mentioned earlier also incarnated on earth, following Indra’s commands—And sixteen thousand of those goddesses became, O king, the wives of Vasudeva. A part of Sri herself descended to earth to satisfy Narayana in the lineage of Bhishmaka. She was named the virtuous Rukmini. The flawless Draupadi, slender like a wasp, was born from a part of Sachi (the celestial queen), in the family of Drupada. She was of medium height. She had a fragrance like blue lotus, large eyes like lotus petals, fair and rounded thighs, and thick masses of black curly hair. Gifted with every auspicious quality and with a complexion like emerald, she captured the hearts of five of the greatest men. The two goddesses Siddhi and Dhriti became mothers to those five and were known as Kunti and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
“Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.’”
“Therefore, O king, I have shared with you everything about the incarnations of the gods, the Asuras, the Gandharvas, the Apsaras, and the Rakshasas, according to their respective roles. Those who were born on earth as unbeatable monarchs, the noble souls from the extensive lineage of the Yadus, those born as powerful rulers in other lineages, as well as those born as Brahmanas, Kshatriyas, and Vaisyas, I have recounted them all. This account of the incarnations (of superior beings according to their respective roles) that can bring wealth, fame, children, long life, and success should always be listened to with the right mindset. And after hearing this account of the incarnations of gods, Gandharvas, and Rakshasas, the listener, gaining knowledge of the creation, preservation, and destruction of the universe, becomes wise and remains steadfast even in times of great sorrow.”
SECTION LXVIII
(Sambhava Parva continued)
“Janamejaya said, ‘O Brahmana, I have, indeed, heard from thee this account of the incarnation, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of all these regenerate Rishis.’
“Janamejaya said, ‘O Brahmana, I've definitely heard from you this account of the incarnations of the gods, the Danavas, the Rakshasas, as well as the Gandharvas and the Apsaras. However, I want to hear about the dynasty of the Kurus from the very beginning again. So, O Brahmana, please share this in front of all these enlightened Rishis.’”
“Vaisampayana said, ‘O exalted one of Bharata’s race, the founder of the Paurava line was Dushmanta gifted with great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the countries even of the Mlechchhas.
Vaisampayana said, ‘O esteemed one of Bharata’s lineage, Dushmanta, who was full of energy, was the founder of the Paurava dynasty. He was the protector of the land surrounded by the four seas. That king had complete control over the four corners of this world. He was also the ruler of various territories in the ocean. This great conqueror had authority over the lands even of the Mlechchhas.
“And during his rule there were no men of mixed castes, no tillers of the soil (for the land, of itself, yielded produce), no workers of mines (for the surface of the earth yielded in abundance), and no sinful men. All were virtuous, and did everything from virtuous motives, O tiger among men. There was no fear of thieves, O dear one, no fear of famine, no fear off disease. And all four orders took pleasure in doing their respective duties and never performed religious acts for obtaining fruition of desires. And his subjects, depending upon him, never entertained any fear. And Parjanya (Indra) poured showers at the proper time, and the produce of the fields was always pulpy and juicy. And the earth was full of all kinds of wealth and all kinds of animals. And the Brahmanas were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonderful prowess and a physical frame hard as the thunderbolt, so that he could, taking up the mountain Mandara with its forests and bushes, support it on his arms. And he was well-skilled in four kinds of encounters with the mace (hurling it at foes at a distance, striking at those that are near, whirling it in the midst of many, and driving the foe before). And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the ocean, and in patience, like unto the earth. And the monarch was loved by all his subjects, and he ruled his contented people virtuously.’”
“And during his reign, there were no people of mixed castes, no farmers (since the land itself produced crops), no miners (as the surface of the earth yielded plenty), and no wicked individuals. Everyone was virtuous and acted out of good intentions, O mighty one. There was no fear of thieves, my dear, no fear of famine, no fear of disease. All four social classes enjoyed performing their respective duties and never carried out religious rituals for personal gain. And his subjects, relying on him, felt no fear. And Parjanya (Indra) brought rain at the right times, and the crops were always ripe and juicy. The land was brimming with all kinds of wealth and animals. The Brahmanas were always devoted to their duties and were truthful. The young king possessed incredible strength and a body as tough as a thunderbolt, able to lift the Mandara mountain with its forests and shrubs on his arms. He was skilled in four types of combat with the mace (throwing it at enemies from a distance, striking those close by, spinning it in the midst of many, and driving the enemy back). He was also proficient with all kinds of weapons and in riding elephants and horses. In strength, he was like Vishnu, in brilliance like the sun, in seriousness like the ocean, and in patience, like the earth. The king was loved by all his subjects, and he ruled his happy people with virtue.”
SECTION LXIX
(Sambhava Parva continued)
“Janamejaya said, ‘I desire to hear from thee about the birth and life of the high-souled Bharata and of the origin of Sakuntala. And, O holy one, I also desire to hear all about Dushmanta—that lion among men—and how the hero obtained Sakuntala. It behoveth thee, O knower of truth and the first of all intelligent men, to tell me everything.’
“Janamejaya said, ‘I want to hear from you about the birth and life of the noble Bharata and the origin of Sakuntala. And, O holy one, I also want to know all about Dushmanta—who is like a lion among men—and how the hero won Sakuntala. You must tell me everything, O wise one and the first among all intelligent people.’”
“Vaisampayana said, ‘Once on a time (king Dushmanta) of mighty arms, accompanied by a large force, went into the forest. And he took with him hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and elephants)—heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with lances and spears in their hands, the monarch set out on his journey. And with the leonine roars of the warriors and the notes of conchs and sound of drums, with the rattle of the car-wheels and shrieks of huge elephants, all mingling with the neighing of horses and the clash of weapons of the variously armed attendants in diverse dresses, there arose a deafening tumult while the king was on his march. And ladies gifted with great beauty beheld from the terraces of goodly mansions that heroic monarch, the achiever of his own fame. And the ladies saw that he was like unto Sakra, the slayer of his enemies, capable of repulsing the elephants of foes—And they believed that he was the wielder of the thunderbolt himself. And they said, ‘This is that tiger among men who in battle is equal unto the Vasus in prowess, and in consequence of the might of whose arms no foes are left.’ And saying this, the ladies from affection gratified the monarch by showering flowers on his head. And followed by foremost of Brahmanas uttering blessings all the way, the king in great gladness of heart went towards the forest, eager for slaying the deer. And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going farther at the command of the king. And the king, then, ascending his chariot of winged speed, filled the whole earth and even the heavens, with the rattle of his chariot wheels. And, as he went, he saw around him a forest like unto Nandana itself (the celestial garden). And it was full of Vilwa, Arka, Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone loosened from the neighbouring cliffs. And he saw that it was without water and without human beings and lay extended for many Yojanas around. And it was full of deer, and lions, and other terrible beasts of prey.
Vaisampayana said, “Once upon a time, King Dushmanta, known for his immense strength, journeyed into the forest with a large army. He brought along hundreds of horses and elephants. The army that accompanied the king consisted of four types of troops: infantry, charioteers, cavalry, and elephants—brave warriors wielding swords and darts, and carrying maces and heavy clubs. Surrounded by hundreds of soldiers with lances and spears, the king set off on his journey. The air was filled with the roars of the warriors and the sounds of conch shells and drums, mixed with the rumbling of chariot wheels and the trumpeting of enormous elephants, alongside the neighing of horses and the clashing weapons of the variously dressed attendants, creating a deafening noise as the king marched on. Beautiful ladies watched from the terraces of elegant mansions, admiring the heroic king, a man of great fame. They thought he resembled Indra, the vanquisher of foes, someone capable of driving away enemy elephants. They believed he was like the thunderbolt itself. They said, 'This is the tiger among men who is as powerful in battle as the Vasus, leaving no enemies behind in his wake.' And as they spoke, the women, out of affection, honored the king by showering flowers upon him. Blessed by the leading Brahmanas along the way, the king, filled with joy, headed into the forest, eager to hunt deer. Many Brahmanas, Kshatriyas, Vaisyas, and Sudras followed the king, who was like the king of the heavens riding atop a majestic elephant. The citizens and others accompanied him for a distance and finally stopped at the king's command. Then, ascending his swift chariot, he filled the earth and sky with the sound of his chariot wheels. As he traveled, he noticed a forest reminiscent of Nandana, the celestial garden, filled with Vilwa, Arka, Khadira, Kapittha, and Dhava trees. The ground was uneven, scattered with stones that had fallen from nearby cliffs. It lacked water and human presence, stretching for many miles around, teeming with deer, lions, and other fierce predators.
“And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest, killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shooting range. And the king wounded many that were too distant, and killed many that were too near with his heavy sword. And that foremost of all wielders of darts killed many by hurling his darts at them. And well-conversant with the art of whirling the mace, the king of immeasurable prowess fearlessly wandered over the forest. And the king roamed about, killing the denizens of the wilderness sometimes with his sword and sometimes by fast-descending blows of his mace and heavy club.
“And King Dushmanta, a fierce leader, along with his followers and the warriors by his side, stirred up that forest, killing many animals. Dushmanta shot numerous tigers that were within range with his arrows. He injured many that were too far away and killed several that were too close with his heavy sword. The greatest of all dart throwers killed many by throwing his darts at them. Skilled in the art of swinging the mace, the king, full of incredible strength, roamed the forest without fear. He moved through the wilderness, killing its inhabitants sometimes with his sword and other times with powerful blows from his mace and heavy club.
“And when the forest was so disturbed by the king possessed of wonderful energy and by the warriors in his train delighting in warlike sports, the lions began to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. And fatigued with running, they began to fall down on all sides, unable to slake their thirst, having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by them. And many strong elephants, maddened with the wounds they received and alarmed beyond measure, fled with trunks raised on high. And those wild elephants, betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomachs and vomiting blood in large quantities, trampled, as they ran, many warriors to death. And that forest which had been full of animals, was by the king with his bands of followers and with sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness.’”
“And when the forest was thrown into chaos by the king, full of incredible energy, and by the warriors who reveled in battle games, the lions began to leave in droves. Groups of animals, stripped of their leaders, started to cry out loudly in fear and panic as they scattered in all directions. Exhausted from running, they collapsed everywhere, unable to quench their thirst at riverbeds that were completely dry. Many of those that fell were devoured by the hungry warriors. Others were cooked and roasted over fires they had set. Strong elephants, driven mad by their wounds and terrified beyond measure, fled with their trunks held high. These wild elephants displayed clear signs of panic, urinating, vomiting, and even coughing up blood as they trampled many warriors to death in their escape. The forest, once filled with animals, was quickly stripped of lions, tigers, and other kings of the wilderness by the king and his armed followers.”
SECTION LXX
(Sambhava Parva continued)
“Vaisampayana said, ‘Then the king with his followers, having killed thousands of animals, entered another forest with a view to hunting. And attended by a single follower and fatigued with hunger and thirst, he came upon a large desert on the frontiers of the forest. And having crossed this herbless plain, the king came upon another forest full of the retreats of ascetics, beautiful to look at, delightful to the heart and of cool agreeable breezes. And it was full of trees covered with blossoms, the soil overgrown with the softest and greenest grass, extending for many miles around, and echoing with the sweet notes of winged warblers. And it resounded with the notes of the male Kokila and of the shrill cicala. And it was full of magnificent trees with outstretched branches forming a shady canopy overhead. And the bees hovered over flowery creepers all around. And there were beautiful bowers in every place. And there was no tree without fruits, none that had prickles on it, none that had no bees swarming around it. And the whole forest resounded with the melody of winged choristers. And it was decked with the flowers of every season. And there were refreshing shades of blossoming trees.
Vaisampayana said, “Then the king, along with his followers, having hunted down thousands of animals, entered another forest to continue his hunting. Accompanied only by a single follower and exhausted from hunger and thirst, he stumbled upon a vast desert at the edge of the forest. After crossing this barren plain, the king arrived at another forest filled with the retreats of ascetics, beautiful to behold, pleasing to the heart, and enjoying cool, refreshing breezes. It was full of trees adorned with blossoms, the ground covered in the softest, greenest grass stretching for miles, and it echoed with the sweet melodies of songbirds. It resonated with the calls of the male Kokila and the sharp sounds of the cicala. The forest was filled with magnificent trees whose branches spread out to create a shady canopy above. Bees buzzed around flowering vines everywhere. There were lovely arbors at every turn. No tree lacked fruit, none had thorns, and every tree was surrounded by swarming bees. The entire forest echoed with the songs of winged choirs. It was adorned with flowers from every season, providing refreshing shade under the blossoming trees.”
“Such was the delicious and excellent forest that the great bowman entered. And trees with branches beautified with clusters began to wave gently at the soft breeze and rain their flowers over the monarch’s head. And the trees, clad in their flowery attires of all colours, with sweet-throated warblers perched on them, stood there in rows with heads touching the very heavens. And around their branches hanging down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king, endued with great energy, beholding innumerable spots covered with bowers of creepers decked with clusters of flowers, from excess of gladness, became very much charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rainbows for gaudiness and variety of colour. And it was the resort of bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees. And the king saw that charming forest gifted with such beauties. And it was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra’s honour.
“Such was the beautiful and amazing forest that the great archer entered. Trees with branches adorned with clusters began to sway gently in the soft breeze, showering their flowers over the king’s head. The trees, dressed in their colorful floral attire, with melodious birds singing perched on them, stood tall in rows, their tops reaching the heavens. Hanging down from their branches, weighed down by flowers, the bees buzzed in a sweet chorus, drawn to the honey. The king, filled with great energy, looked at the countless spots covered with arches of vines decorated with clusters of flowers and felt overwhelmed with joy. The forest was incredibly beautiful because of these trees, their flowering branches intertwined like colorful rainbows. It was home to groups of Siddhas, Charanas, tribes of Gandharvas, Apsaras, monkeys, and Kinnaras all reveling in delight. Refreshing cool and fragrant breezes carried the scent of fresh flowers in all directions as if they had come to play with the trees. The king admired this charming forest filled with such beauty. It was located in a delta of the river, and the cluster of tall trees standing together gave the place the appearance of a colorful pole raised in honor of Indra.”
“And in that forest which was the resort of ever cheerful birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was burning within it. And the king worshipped that unrivalled retreat. And he saw seated in it numerous Yotis, Valakhilyas and other Munis. And it was adorned with many chambers containing sacrificial fire. And the flowers dropping from the trees had formed a thick carpet spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every species of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of the deer species and was exceedingly delighted with all that he saw.
“And in that forest, which was filled with cheerful birds, the king discovered a beautiful and charming retreat for ascetics. There were many trees surrounding it, and a sacred fire was burning within. The king revered that unmatched retreat. He saw numerous Yotis, Valakhilyas, and other Munis seated there. It was decorated with many chambers housing sacrificial fires. The flowers falling from the trees created a thick carpet covering the ground. The place looked incredibly beautiful with its tall trees and wide trunks. By it flowed, O king, the sacred and clear Malini, where all kinds of waterfowl were playing. That stream brought joy to the hearts of the ascetics who came there for bathing. The king noticed many innocent deer by its banks and felt exceedingly delighted with all that he saw.
“And the monarch, the course of whose chariot no foe could obstruct, then entered that asylum which was like unto the region of the celestials, being exceedingly beautiful all over. And the king saw that it stood on the margin of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its bank sported the Chakravaka, and waves of milkwhite foam. And there stood also the habitations of Kinnaras. And monkeys and bears too disported themselves in numbers. And there lived also holy ascetics engaged in studies and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of that stream that the excellent asylum of the illustrious Kasyapa stood, offering a home to numerous Rishis of great ascetic merit. And beholding that river, and also the asylum washed by that river which was studded with many islands and which possessed banks of so much beauty,—an asylum like unto that of Nara and Narayana laved by the water of the Ganga—the king resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed every virtue and who, for his splendour, could be gazed at with difficulty, approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva, Chitraratha, himself. And halting his army consisting of flags, cavalry, infantry, and elephants at the entrance of the forest, the monarch spoke as follows, ‘I shall go to behold the mighty ascetic of Kasyapa’s race, one who is without darkness. Stay ye here until my return!’
“And the king, whose chariot could not be blocked by any enemy, then entered a sanctuary that resembled a heavenly realm, stunningly beautiful in every way. He saw that it was located by the sacred river, which was like the mother of all living beings in its vicinity. On its banks, the Chakravaka bird played, and waves of milky foam washed ashore. There were also homes of Kinnaras nearby, and monkeys and bears frolicked in great numbers. Holy ascetics were there, deep in study and meditation. Elephants, tigers, and snakes could also be seen inhabiting the area. It was by the river's edge that the wonderful retreat of the renowned Kasyapa stood, providing shelter to many Rishis of great ascetic merit. Upon seeing the river and the retreat washed by its waters, adorned with many islands and possessing beautiful banks— a sanctuary like that of Nara and Narayana, touched by the Ganga—the king decided to enter that sacred place. This noble man, eager to meet the great Rishi of incredible ascetic power, the illustrious Kanwa from Kasyapa’s lineage, a person of every virtue whose brilliance was hard to look at, approached the forest filled with the sounds of excited peacocks, much like the gardens of the great Gandharva, Chitraratha. He paused his army, made up of flags, cavalry, infantry, and elephants, at the entrance of the forest, and said, ‘I will go to see the mighty ascetic of Kasyapa's lineage, one who is pure and radiant. Stay here until I return!’”
“And the king having entered that forest which was like unto Indra’s garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit. And the king saw that the asylum was like unto the region of Brahman. Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies. At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were graced with Brahmanas acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda. Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis. At other places the asylum was decked with Brahmanas learned in the Atharvan Veda. At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice. And at other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself. And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas. There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences. And the king, as he proceeded, heard their voices. And the retreat resounded also with voice of men capable of charming human hearts. And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering). And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. And that best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman. And the more the king saw that auspicious and sacred asylum of Kasyapa protected by that Rishi’s ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. And the slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.’”
“And the king, having entered that forest that resembled Indra’s garden, quickly forgot about his hunger and thirst. He was immensely pleased. The monarch set aside all signs of royalty and entered that magnificent refuge with only his minister and his priest, eager to see the Rishi, an indestructible embodiment of ascetic merit. The king observed that the asylum was like the realm of Brahman. Bees buzzed sweetly, and various types of birds filled the air with their melodies. In certain spots, that great king heard the chanting of Rik hymns by top Brahmanas, following the correct rules of intonation. Other areas were graced by Brahmanas skilled in the rituals of sacrifice, the Angas, and the hymns of the Yajurveda. Some places echoed with the harmonious sounds of Saman hymns sung by dedicated Rishis. In other spots, the asylum was adorned with Brahmanas knowledgeable in the Atharvan Veda. There were also Brahmanas well-versed in the Atharvan Veda and those able to chant the sacrificial hymns of the Saman, reciting the Samhitas according to the proper vocal rules. Moreover, other Brahmanas, experienced in the science of pronunciation, were reciting different types of mantras. Indeed, that sacred retreat, filled with these holy sounds, resembled a second realm of Brahman himself. Many Brahmanas skilled in constructing sacrificial platforms and knowledgeable about the rules of Krama in sacrifices, familiar with logic and mental sciences, and possessing comprehensive knowledge of the Vedas, populated the area. There were those fully acquainted with the meanings of all sorts of expressions; those who understood all special rites; those who followed Moksha-Dharma; and those adept at establishing arguments, rejecting unnecessary causes and drawing correct conclusions. There were experts in the science of words (grammar), prosody, Nirukta; also, those familiar with astrology and knowledgeable about the properties of matter and the outcomes of sacrificial rites, equipped with an understanding of causes and effects, capable of interpreting the calls of birds and monkeys, well-read in extensive texts, and proficient in various sciences. As the king walked, he heard their voices. The retreat also resonated with charming voices capable of enchanting human hearts. The slayer of foes noticed learned Brahmanas with strict vows engaged in Japa (the repeated recitation of divine names) and Homa (burnt offerings). The king was greatly impressed by the beautiful carpets that those Brahmanas respectfully presented to him. Observing the rites with which those Brahmanas worshipped the gods and the great Rishis, he thought to himself that he was in the realm of Brahman. The more the king saw of that auspicious and sacred refuge of Kasyapa, protected by the Rishi’s ascetic virtues and possessing all the features of a holy retreat, the more he wished to explore it. In fact, he was not content with his brief glimpse. Ultimately, the slayer of heroes, accompanied by his minister and his priest, entered that enchanting and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and lofty vows.”
SECTION LXXI
(Sambhava Parva continued)
“Vaisampayana said, ‘The monarch then, as he proceeded, left even his reduced retinue at the entrance of the hermitage. And entering quite alone he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi and finding that the abode was empty, he called loudly, saying, ‘What ho, who is here?’ And the sound of his voice was echoed back. And hearing the sound of his voice, there came out of the Rishi’s abode a maiden beautiful as Sri herself but dressed as an ascetic’s daughter. And the black-eyed fair one, as she saw king Dushmanta, bade him welcome and received him duly. And, showing him due respect by the offer of a seat, water to wash his feet, and Arghya, she enquired about the monarch’s health and peace. And having worshipped the king and asked him about his health and peace, the maiden reverentially asked, ‘What must be done, O king! I await your commands.’ The king, duly worshipped by her, said unto that maiden of faultless features and sweet speech, ‘I have come to worship the highly-blessed Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone?’
Vaisampayana said, ‘As the king walked on, he left even his small group of followers at the entrance of the hermitage. Entering alone, he didn’t see the Rishi (Kanwa), who was known for his strict vows. Not finding the Rishi and realizing the place was empty, he called out loudly, saying, ‘Hello, is anyone here?’ His voice echoed back at him. Hearing the sound of his own voice, a beautiful maiden, as lovely as Sri herself but dressed like an ascetic's daughter, came out from the Rishi’s dwelling. The fair one with striking black eyes greeted King Dushmanta warmly and welcomed him properly. She showed him respect by offering a seat, water to wash his feet, and Arghya, and asked about his health and well-being. After worshipping the king and inquiring about his state of health, the maiden respectfully asked, ‘What should I do, O king? I’m here to follow your orders.’ The king, who had been properly honored by her, replied to the lovely maiden with perfect features and sweet speech, ‘I have come to pay my respects to the highly revered Rishi Kanwa. Please tell me, O kind and beautiful one, where has the illustrious Rishi gone?’
“Sakuntala then answered, ‘My illustrious father hath gone away from the asylum to fetch fruit. Wait but a moment and thou wilt see him when he arrives.’
“Sakuntala then replied, ‘My illustrious father has gone away from the hermitage to get fruit. Just wait a moment, and you'll see him when he gets back.’”
“Vaisampayana continued, ‘The king not seeing the Rishi and addressed thus by her, beheld that the maiden was exceedingly beautiful and endued with perfect symmetry of shape. And he saw that she was of sweet smiles. And she stood decked with the beauty of her faultless features, her ascetic penances, and her humility. And he saw that she was in the bloom of youth. He therefore asked her, ‘Who art thou? And whose daughter, O beautiful one? Why hast thou come into the woods also? O handsome one, gifted with so much beauty and such virtues, whence hast thou come? O charming one, at the very first glance hast thou stolen my heart! I desire to learn all about thee; therefore tell me all.’ And thus addressed by the monarch, the maiden smilingly replied in these sweet words, ‘O Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.’
Vaisampayana continued, “The king, not seeing the Rishi and addressed this way by her, noticed that the young woman was extraordinarily beautiful and perfectly proportioned. He also saw that she had a lovely smile. She stood there, radiating beauty with her flawless features, her ascetic practices, and her humility. He noticed she was in the prime of her youth. So he asked her, ‘Who are you? And whose daughter are you, beautiful one? Why have you come to the woods as well? Oh stunning one, blessed with so much beauty and so many virtues, where did you come from? Oh delightful one, you have stolen my heart at first sight! I want to know everything about you, so please tell me everything.’ Addressed in this way by the king, the young woman smiled and replied with these sweet words, ‘Oh Dushmanta, I am the daughter of the virtuous, wise, noble, and renowned ascetic Kanwa.’”
“Dushmanta, hearing this, replied, ‘The universally-worshipped and highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, O thou of the fairest complexion, how hast thou been born as his daughter? This great doubt of mine it behoveth thee to dispel.’
“Dushmanta, hearing this, replied, ‘The universally-revered and highly-blessed sage is one whose essence has been gathered. Even Dharma himself might stray from his path, but an ascetic with strict vows can never do so. Therefore, O you of the fairest complexion, how have you come to be born as his daughter? You must dispel this great doubt of mine.’”
“Sakuntala then replied, ‘Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. Once on a time, a Rishi came here and asked about my birth. All that the illustrious one (Kanwa) told him, hear now from me, O king!
“Sakuntala then replied, ‘Listen, O king, to what I have learned about my past and how I became the daughter of the Muni. Once, a sage came here and inquired about my birth. Everything that the revered one (Kanwa) shared, I will now tell you, O king!’”
“My father Kanwa, in answer to that Rishi’s enquiries, said, ‘Viswamitra, of old, having been engaged in the austerest penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in heaven.’ Indra, thus alarmed, summoned Menaka and told her, ‘Thou, O Menaka, art the first of celestial Apsaras. Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business. Thou must see that Viswamitra of soul rapt in contemplation and engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech.’ Hearing all this, Menaka replied, ‘The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very short-tempered too, as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should I not also be anxious? He it was who made even the illustrious Vasishtha bear the pangs of witnessing the premature death of his children. He it was who, though at first born as Kshatriya, subsequently became a Brahmana by virtue of his ascetic penances. He it was who, for purposes of his ablutions, created a deep river that can with difficulty be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife, in a season of distress, was maintained by the royal sage Matanga (Trisanku) who was then living under a father’s curse as a hunter. It was Viswamitra who, on returning after the famine was over, changed the name of the stream having his asylum from Kausik into Para. It was Viswamitra who in return for the services of Matanga, himself became the latter’s priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice. It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku smarting under a superior’s curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a stamp (of his foot), cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one full of ascetic virtues, like unto a blazing fire, and having his passions under complete control? His mouth is like unto a blazing fire; the pupils of his eyes are like the Sun and the Moon; his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like me even touch him? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like me gaze at him without alarm? Commanded, however, by thee, O king of the celestials, I shall somehow approach that Rishi. But, O chief of the gods, devise thou some plan whereby protected by thee, I may safely move about that Rishi. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) had also, at thy command, better help me then. Let also Marut on that occasion bear thither fragrance from the woods to tempt the Rishi.’ Saying this and seeing that all she had spoken about had been duly provided, Menaka went to the retreat of the great Kausika.’”
“My father Kanwa, in response to that sage’s questions, said, ‘Viswamitra, in the past, after dedicating himself to the most intense penances, alarmed Indra, the king of the gods, who feared that the powerful ascetic’s fiery energy might usurp his position in heaven.’ Indra, feeling threatened, called upon Menaka and said to her, ‘You, O Menaka, are the foremost of celestial Apsaras. So, my dear, please do me this favor. Listen to what I say. This great ascetic Viswamitra, shining like the Sun, is engaged in the most severe penances. I am filled with fear. Indeed, O slender-waisted Menaka, this is your task. You must ensure that Viswamitra, absorbed in meditation and performing the harshest austerities, doesn’t overthrow me. Go and seduce him and disrupt his penances to achieve my goal. Entice him away from his austerities, O beautiful one, with your charm, youth, allure, laughter, and words.’ Hearing this, Menaka replied, ‘The renowned Viswamitra possesses immense energy and is a formidable ascetic. He is also very quick-tempered, as you know. His energy, penances, and anger have even made you anxious. Why shouldn’t I feel the same? He is the one who made even the great Vasishtha suffer by witnessing the early death of his children. He was born a Kshatriya but later became a Brahmana through his ascetic practices. He was the one who created a deep river for his rituals, difficult to cross, known as the Kausiki. It was Viswamitra whose wife was supported during a time of hardship by the royal sage Matanga (Trisanku), who was then living under a curse as a hunter. After the famine ended, Viswamitra returned and renamed the stream near his hermitage from Kausik to Para. In return for Matanga’s support, he himself acted as Matanga’s priest for a sacrifice. The king of the gods was so afraid he had to drink the Soma juice. It was Viswamitra who, out of anger, created a second world and many stars starting with Sravana. He protected Trisanku from a curse from a superior. I am terrified to approach someone with such a history. Tell me, O Indra, what strategy should I use so that I might not face his wrath? He can scorch the three worlds with his brilliance, cause the earth to shake with a stamp of his foot, and lift the great Meru from the earth and throw it far away. He can traverse the ten directions of the earth in an instant. How can a woman like me even think of touching someone like him, full of ascetic power, like a blazing fire, who has complete control over his passions? His mouth is like a raging fire; the pupils of his eyes resemble the Sun and the Moon; his tongue is like Yama himself. How, O chief of the gods, can someone like me even dare approach him? Just considering his might makes Yama, Soma, the great sages, the Saddhyas, the Viswas, and Valakhilyas all fearful! How can a woman like me even look at him without fear? However, obeying you, O king of the gods, I will try to approach that sage. But, O lord of the heavens, please come up with a plan so that I can safely navigate around him under your protection. I think when I start to perform in front of the sage, Marut (the god of wind) should come and take away my garments, and Manmatha (the god of love) should also help me at your command. Let Marut also bring sweet scents from the forest to entice the sage.’ After saying this and seeing that everything she mentioned was arranged, Menaka went to the retreat of the great Kausika.”
SECTION LXXII
(Sambhava Parva continued)
Kanwa continued, ‘And Sakra, thus addressed by her, then commanded him who could approach every place (viz., the god of the wind) to be present with Menaka at the time she would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by his penances, all his sins, and was engaged still in ascetic penances. And saluting the Rishi, she then began to sport before him. And just at that time Marut robbed her of her garments that were white as the Moon. And she thereupon ran, as if in great bashfulness, to catch hold of her attire, and as if she was exceedingly annoyed with Marut. And she did all this before the very eyes of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless feature. And that best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments that bull amongst Rishis was possessed with lust and made a sign that he desired her companionship. And he invited her accordingly, and she also of faultless features expressed her acceptance of the invitation. And they then passed a long time there in each other’s company. And sporting with each other, just as they pleased, for a long time as if it were only a single day, the Rishi begat on Menaka a daughter named Sakuntala. And Menaka (as her conception advanced) went to the banks of the river Malini coursing along a valley of the charming mountains of Himavat. And there she gave birth to that daughter. And she left the new-born infant on the bank of that river and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vultures protected the daughter of Menaka. I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures. And because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter. And the faultless Sakuntala also regards me as her father.’
Kanwa continued, "And Sakra, hearing her, then commanded the god of the wind to be present with Menaka when she would approach the Rishi. The shy and beautiful Menaka then entered the retreat and saw Viswamitra, who had burned away all his sins through intense penance and was still deeply engaged in his ascetic practices. After saluting the Rishi, she began to play before him. At that moment, Marut took away her garments, which were as white as the moon. She then ran, clearly embarrassed, to grab her clothes and appeared very annoyed with Marut. All of this happened right in front of Viswamitra, whose energy was like fire. Viswamitra saw her in that vulnerable state and noticed that she had perfect features. This great sage observed that she was exceptionally beautiful, with no signs of age. At seeing her beauty and grace, the foremost among the Rishis felt desire and signaled his wish for her companionship. She, too, with her flawless features, accepted the invitation. They spent a long time together, enjoying each other's company, as if it were just a single day, and the Rishi fathered a daughter named Sakuntala with Menaka. As her pregnancy progressed, Menaka went to the banks of the Malini River, flowing through a beautiful valley of the Himavat mountains, where she gave birth to that daughter. Leaving the newborn on the riverbank, she departed. In that forest, which was devoid of humans but filled with lions and tigers, a number of vultures gathered to protect the infant from danger. No demons or wild animals harmed her. Those vultures safeguarded Menaka's daughter. I went there to bathe and saw the infant lying alone in the wilderness, surrounded by vultures. I brought her here and made her my daughter. According to the scriptures, the maker of the body, the protector of life, and the giver of food are all three considered fathers in their own right. Because she was surrounded in the solitude of the wilderness by Sakuntas (birds), I named her Sakuntala (bird-protected). O Brahman, understand that this is how Sakuntala became my daughter. And the faultless Sakuntala also sees me as her father."
“This is what my father had said unto the Rishi, having been asked by him. O king of men, it is thus that thou must know I am the daughter of Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus have I told thee, O king, all that hath been heard by me regarding my birth!’”
“This is what my father said to the sage when he asked him. O king of men, you must understand that I am the daughter of Kanwa. Not knowing my real father, I consider Kanwa my father. So I have told you, O king, everything I have heard about my birth!”
SECTION LXXIII
(Sambhava Parva continued)
“Vaisampayana continued, ‘King Dushmanta, hearing all this, said, ‘Well-spoken, O princess, this that thou hast said! Be my wife, O beautiful one! What shall I do for thee? Golden garlands, robes, ear-rings of gold, white and handsome pearls, from various countries, golden coins, finest carpets, I shall present thee this very day. Let the whole of my kingdom be thine today, O beautiful one! Come to me, O timid one, wedding me, O beautiful one, according to the Gandharva form. O thou of tapering thighs, of all forms of marriage, the Gandharva one is regarded as the first.’
Vaisampayana continued, "King Dushmanta, hearing all this, said, 'Well said, O princess! What you've just said is truly beautiful! Be my wife, O lovely one! What can I do for you? I’ll give you golden garlands, robes, gold earrings, white and beautiful pearls from various places, golden coins, and the finest carpets—all of this today. Let my entire kingdom be yours today, O beautiful one! Come to me, O shy one, and marry me, O lovely one, in the Gandharva tradition. O you with graceful thighs, among all forms of marriage, the Gandharva one is considered the best.'"
“Sakuntala, hearing this, said, ‘O king, my father hath gone away from this asylum to bring fruit. Wait but a moment; he will bestow me on thee.’
“Sakuntala, hearing this, said, ‘Oh king, my father has gone out of this sanctuary to fetch fruit. Just wait a moment; he will give me to you.’”
“Dushmanta replied, ‘O beautiful and faultless one, I desire that thou shouldst be my life’s companion. Know thou that I exist for thee, and my heart is in thee. One is certainly one’s own friend, and one certainly may depend upon one’s own self. Therefore, according to the ordinance, thou canst certainly bestow thyself. There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas. Thou needst not entertain the least fear. There is not the least doubt that either according to any one of these last-mentioned forms, or according to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire I am, thou also in a similar mood mayst become my wife according to the Gandharva form.’
Dushmanta replied, "O beautiful and flawless one, I want you to be my life's partner. Know that I exist for you, and my heart is in you. One can truly be one's own friend and rely on oneself. Therefore, according to tradition, you can definitely choose to be mine. There are eight types of marriages: Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, which is the eighth. Manu, the son of the self-created, has described the suitability of all these forms in order. Know, O flawless one, that the first four are suitable for Brahmanas, and the first six for Kshatriyas. For kings, even the Rakshasa form is allowed. The Asura form is permitted for Vaisyas and Sudras. Among the first five, three are appropriate, while the other two are not. The Paisacha and Asura forms should never be practiced. These are the principles of religion, and one should follow them. The Gandharva and Rakshasa forms align with the customs of Kshatriyas. You need not have the slightest fear. There is no doubt that, according to any of these latter forms, or a combination of both, we can have our wedding. O you of the fairest complexion, I am full of desire, and you too may want to become my wife according to the Gandharva form."
“Sakuntala, having listened to all this, answered, ‘If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear, O thou foremost one of Puru’s race, what my terms are. Promise truly to give me what I ask thee. The son that shall be begotten on me shall become thy heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou grant this, then let our union take place.’
“Sakuntala, having listened to all this, replied, ‘If this is the way approved by religion, if I truly have control over my own fate, listen, O you noble one of Puru’s lineage, to what I require. Promise me sincerely that you will give me what I ask. The child we have together will be your rightful heir. This, O king, is my firm decision. O Dushmanta, if you agree to this, then let us unite.’”
“Vaisampayana continued, ‘The monarch, without taking time to consider at once told her, ‘Let it be so. I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O beautiful one, thou deservest all this.’ And so saying, that first of kings wedded the handsome Sakuntala of graceful gait, and knew her as a husband. And assuring her duly, he went away, telling her repeatedly, ‘I shall send thee, for thy escort, my troops of four classes. Indeed, it is even thus that I shall take thee to my capital, O thou of sweet smiles!”
“Vaisampayana continued, ‘The king, without taking time to think, immediately said to her, ‘Alright then. I will take you, beautiful one with the charming smile, to my city. I’m serious. You truly deserve this.’ And saying that, the king married the lovely Sakuntala, who walked gracefully, and embraced her as her husband. After reassuring her, he left, repeatedly telling her, ‘I will send my troops to escort you. That's how I’ll bring you to my city, sweet-smiled one!’”
“Vaisampayana continued, ‘O Janamejaya, having promised so unto her, the king went away. And as he retraced his way homewards, he began to think of Kasyapa. And he asked himself, ‘What will the illustrious ascetic say, after he has known all?’ Thinking of this, he entered his capital.
“Vaisampayana continued, ‘O Janamejaya, having promised her that, the king left. As he made his way back home, he started to think about Kasyapa. He wondered to himself, ‘What will the great ascetic say once he knows everything?’ With this on his mind, he entered his capital.
“The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spiritual knowledge, knew all. Indeed beholding everything with his spiritual eye, the illustrious one was pleased, and addressing her, said, ‘Amiable one, what hath been done by thee today in secret, without, having waited for me—viz., intercourse with a man—hath not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas. That best of men, Dushmanta, is also high-souled and virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the sea. And the forces of that illustrious king of kings, while he goeth out against his foes shall be irresistible.’
“The moment the king left, Kanwa arrived at his home. However, Sakuntala, feeling embarrassed, didn’t go out to greet her father. That great ascetic, though, who had deep spiritual knowledge, knew everything. Indeed, seeing all with his spiritual insight, the esteemed one was pleased and addressed her, saying, ‘Dear one, what you have done today in secret, without waiting for me—namely, being with a man—has not harmed your virtue. In fact, coming together in the Gandharva way, between a willing woman and a man of desire, without any mantras, is said to be the best for Kshatriyas. That best of men, Dushmanta, is also noble and virtuous. You have, O Sakuntala, accepted him as your husband. The child born to you will be powerful and renowned in this world. And he will have dominion over the sea. The armies of that illustrious king of kings shall be unbeatable as he goes out to face his enemies.’”
“Sakuntala then approached her fatigued father and washed his feet. And taking down the load he had with him and placing the fruits in proper order, she told him, ‘It behoveth thee to give thy grace to that Dushmanta whom I have accepted for my husband, as well as his ministers!’
“Sakuntala then went over to her tired father and washed his feet. After taking down the load he carried and arranging the fruits neatly, she said to him, ‘You should grant your blessing to Dushmanta, the man I’ve chosen to marry, as well as to his ministers!’”
“Kanwa replied, ‘O thou of the fairest complexion, for thy sake I am inclined to bless him. But receive from me, O blessed one, the boon that thou desirest.’
“Kanwa replied, ‘Oh, you with the most beautiful skin, I am willing to bless him for your sake. But please accept from me, oh blessed one, the gift that you wish for.’”
“Vaisampayana continued, ‘Sakuntala, thereupon, moved by desire of benefiting Dushmanta, asked the boon that the Paurava monarchs might ever be virtuous and never deprived of their thrones.’”
“Vaisampayana continued, ‘Sakuntala, wanting to help Dushmanta, requested the wish that the Paurava kings would always be virtuous and never lose their thrones.’”
SECTION LXXIV
(Sambhava Parva continued)
“Vaisampayana said, ‘After Dushmanta had left the asylum having made those promises unto Sakuntala, the latter of tapering thighs brought forth a boy of immeasurable energy. And when the child was three years old, he became in splendour like the blazing fire. And, O Janamejaya, he was possessed of beauty and magnanimity and every accomplishment. And that first of virtuous men, Kanwa, caused all the rites of religion to be performed in respect of that intelligent child thriving day by day. And the boy gifted with pearly teeth and shining locks, capable of slaying lions even then, with all auspicious signs on his palm, and broad expansive forehead, grew up in beauty and strength. And like unto a celestial child in splendour, he began to grow up rapidly. And when he was only six years of age, endued with great strength he used to seize and bind to the trees that stood around that asylum, lions and tigers and bears and buffaloes and elephants. And he rode on some animals, and pursued others in sportive mood. The dwellers at Kanwa’s asylum thereupon bestowed on him a name. And they said, because he seizes and restrains an animals however strong, let him, be called Sarvadamana (the subduer of all). And it was thus that the boy came to be named Sarvadamana, endued as he was with prowess, and energy and strength. And the Rishi seeing the boy and marking also his extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. And beholding the strength of the boy, Kanwa commanded his disciples, saying, ‘Bear ye without delay this Sakuntala with her son from this abode to that of her husband, blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue. Therefore, delay not in bearing her hence.’ These disciples of the Rishi thereupon, saying ‘So be it,’ went towards the city named after an elephant (Hastinapura) with Sakuntala and her son ahead of them. And then she of fair eye-brows, taking with her that boy of celestial beauty, endued with eyes like lotus petals, left the woods where she had been first known by Dushmanta. And having approached the king, she with her boy resembling in splendour the rising sun was introduced to him. And the disciples of the Rishi having introduced her, returned to the asylum. And Sakuntala having worshipped the king according to proper form, told him, ‘This is thy son, O king! Let him be installed as thy heir-apparent. O king, this child, like unto a celestial, hath been begotten by thee upon me. Therefore, O best of men, fulfil now the promise thou gavest me. Call to mind, O thou of great good fortune, the agreement thou hadst made on the occasion of thy union with me in the asylum of Kanwa.’
“Vaisampayana said, ‘After Dushmanta left the hermitage after making those promises to Sakuntala, she of slender thighs gave birth to a wonderfully strong boy. When the child turned three, he shone with brilliance like a blazing fire. And, O Janamejaya, he was beautiful, generous, and skilled in every way. The virtuous Kanwa arranged for all the religious rituals to be performed for this intelligent child who was thriving each day. The boy, with pearly teeth and shiny hair, was capable of bringing down lions even then. He had all the auspicious signs on his palm and a broad forehead, growing up in beauty and strength. Like a divine child in radiance, he began to grow quickly. By the age of six, blessed with great strength, he would capture and tie up lions, tigers, bears, buffaloes, and elephants to the trees around the hermitage. He rode on some animals and playfully chased others. The residents of Kanwa’s hermitage then gave him a name. They said, since he captures and restrains even the strongest animals, let him be called Sarvadamana (the subduer of all). Thus, the boy was named Sarvadamana, endowed with prowess, energy, and strength. The sage, noticing the boy and his extraordinary feats, told Sakuntala that the time had come for him to be declared the heir. Observing the boy's strength, Kanwa instructed his disciples, saying, ‘Quickly take Sakuntala and her son from this place to her husband’s home, where he will be blessed with every good sign. Women should not stay long in their paternal or maternal households. Such living arrangements harm their reputation, behavior, and virtue. So, do not delay in taking her away.’ The sage’s disciples, responding ‘As you command,’ went toward the city named after an elephant (Hastinapura) with Sakuntala and her son leading the way. Then, she with beautiful eyebrows, taking her son of celestial beauty with lotus-like eyes, left the forest where she was first known by Dushmanta. Once she approached the king, she, with her boy shining like the rising sun, was introduced to him. The sage’s disciples introduced her, then returned to the hermitage. After worshipping the king properly, Sakuntala said to him, ‘This is your son, O king! Let him be made your heir. O king, this child, like a celestial being, has been conceived by you upon me. Therefore, O greatest of men, please fulfill the promise you made to me. Remember, O fortunate one, the commitment you made during our union in Kanwa’s hermitage.’"
“The king, hearing these her words, and remembering everything said, ‘I do not remember anything. Who art thou, O wicked woman in ascetic guise? I do not remember having any connection with thee in respect of Dharma, Kama and Arthas. Go or stay or do as thou pleasest.’ Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him, ‘Knowing everything, O monarch, how canst thou, like an inferior person, thus say that thou knowest it not? Thy heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself. He who being one thing representeth himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana the witness of all acts, is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degradeth himself by representing his self falsely, the gods never bless. Even his own soul blesseth him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am thy wife and, therefore, deserve to be treated respectfully. Wilt thou not treat me so, because I have come hither of my own accord? In the presence of so many, why dost thou treat me like an ordinary woman? I am not certainly crying in the wilderness. Dost thou not hear me? But if thou refuse to do what I supplicate thee for, O Dushmanta, thy head this moment shall burst into a hundred pieces! The husband entering the womb of the wife cometh out himself in the form of the son. Therefore is the wife called by those cognisant of the Vedas as Jaya (she of whom one is born). And the son that is so born unto persons cognisant of the Vedic Mantras rescueth the spirits of deceased ancestors. And because the son rescueth ancestors from the hell call Put, therefore, hath he been called by the Self-create himself as Puttra (the rescuer from Put). By a son one conquereth the three worlds. By a son’s son, one enjoyeth eternity. And by a grandson’s son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in household affairs. She is a true wife who hath borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knoweth none but her lord. The wife is a man’s half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods to a traveller a wife is his refreshment and solace. He that hath a wife is trusted by all. A wife, therefore, is one’s most valuable possession. Even when the husband leaving this world goeth into the region of Yama, it is the devoted wife that accompanies him thither. A wife going before waits for the husband. But if the husband goeth before, the chaste wife followeth close. For these reasons, O king, doth marriage exist. The husband enjoyth the companionship of the wife both in this and in the other worlds. It hath been said by learned persons that one is himself born as one’s son. Therefore, a man whose wife hath borne a son should look upon her as his mother. Beholding the face of the son one hath begotten upon his wife, like his own face in a mirror, one feeleth as happy as a virtuous man, on attaining to heaven. Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,—everything dependeth on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feeleth when the son running towards him, even though his body be covered with dust, claspeth his limbs? Why then dost thou treat with indifference such a son, who hath approached thee himself and who casteth wistful glances towards thee for climbing thy knees? Even ants support their own eggs without destroying them; then why shouldst not thou, a virtuous man that thou art, support thy own child? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one’s own infant son locked in one’s embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch thee in embrace. There is nothing in the world more agreeable to the touch than the embrace of one’s son. O chastiser of foes, I have brought forth this child, O monarch, capable of dispelling all thy sorrows after bearing him in my womb for full three years. O monarch of Puru’s race, ‘He shall perform a hundred horse-sacrifices’—these were the words uttered from the sky when I was in the lying-in room. Indeed, men going into places remote from their homes take up there others’ children on their laps and smelling their heads feel great happiness. Thou knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy.—Thou art born, O son, of my body! Thou art sprung from my heart. Thou art myself in the form of a son. Live thou to a hundred years! My life dependeth on thee, and the continuation of my race also, on thee. Therefore, O son, live thou in great happiness to a hundred years. He hath sprung from thy body, this second being from thee! Behold thyself in thy son, as thou beholdest thy image in the clear lake. As the sacrificial fire is kindled from the domestic one, so hath this one sprung from thee. Though one, thou hast divided thyself. In course of hunting while engaged in pursuit of the deer, I was approached by thee, O king, I who was then a virgin in the asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by thee! Put away by thee, I am ready to return to the refuge of my father. But it behoveth thee not to cast off this child who is thy own.’
“The king, hearing her words and recalling everything, said, ‘I don’t remember anything. Who are you, deceptive woman pretending to be pious? I don’t recall having any connection with you regarding duty, pleasure, or wealth. Go, stay, or do whatever you wish.’ Addressed this way, the innocent woman felt embarrassed. Grief overwhelmed her, and she stood for a moment like a wooden post. Soon, however, her eyes turned red like copper, and her lips began to tremble. The glances she cast at the king seemed to burn him. Despite her rising anger and the fire of her asceticism, she contained it within herself with great effort. Gathering her thoughts quickly, filled with sorrow and rage, she spoke to her lord in anger, ‘Knowing everything, O king, how can you, like an inferior person, say you don’t know? Your heart knows the truth of this matter. So, speak honestly without degrading yourself. He who presents himself as something he is not is like a thief and a robber of his own being. What sin can't he commit? You think you alone are aware of your actions. But do you not know that the Ancient, All-Knowing one (Narayana) lives in your heart? He knows all your sins, and you sin in His presence. He who sins believes no one sees him. But he is observed by the gods and by Him who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, day, night, both twilights, and duty—all witness human actions. Yama, the son of Surya, keeps no record of the sins of one who has pleased Narayana, the witness of all deeds. But he who does not please Narayana is punished for his sins by Yama. The gods do not bless one who degrades himself by misrepresenting himself. Even his own soul does not bless him. I am a devoted wife. I came here of my own accord, it's true. But don't treat me disrespectfully because of that. I am your wife and deserve to be treated with respect. Will you not treat me as such just because I came on my own? In front of so many, why do you treat me like an ordinary woman? I am not crying out in the wilderness. Do you not hear me? But if you refuse to grant my request, O Dushmanta, your head will explode into a hundred pieces this moment! The husband entering the womb of his wife comes out as a son. That is why those who know the Vedas refer to the wife as Jaya (she by whom one is born). And the son born to those knowledgeable in the Vedic Mantras saves the spirits of deceased ancestors. Since the son saves ancestors from the hell known as Put, he is called by the Creator himself as Puttra (the rescuer from Put). Through a son, one conquers the three worlds. Through a grandson, one enjoys eternity. And through a great-grandson, ancestors enjoy everlasting happiness. A true wife is skilled in household affairs. A true wife has borne a son. A true wife’s heart is devoted to her husband. A true wife knows no one but her husband. The wife is a man’s half. The wife is the first of friends. The wife is the root of duty, profit, and desire. The wife is the foundation of salvation. Those with wives can perform religious acts. Those with wives can lead domestic lives. Those with wives have the means to be happy. Those with wives can achieve good fortune. Sweet-speaking wives are friends in times of joy. They are like fathers during religious acts. They are like mothers in sickness and sorrow. Even in the deep woods, a wife is a traveler’s refreshment and solace. He who has a wife is trusted by all. Therefore, a wife is one’s most valuable possession. Even when the husband leaves this world and goes to Yama’s domain, it is the devoted wife who accompanies him there. A wife who goes ahead waits for her husband. But if the husband goes before, the chaste wife closely follows. For these reasons, O king, marriage exists. The husband enjoys the company of the wife both in this world and the next. It has been said by scholars that one is reborn as one’s son. Therefore, a man whose wife has borne a son should regard her as his mother. Looking at the face of the son he has fathered with his wife, like seeing his own reflection in a mirror, one feels as happy as a virtuous man entering heaven. Men tormented by mental grief or suffering physically find relief in the company of their wives, like someone sweating finding comfort in a cool bath. No man, even in anger, should ever do anything disagreeable to his wife since happiness, joy, and virtue—all depend on the wife. A wife is the sacred ground where the husband is reborn. Even sages cannot create beings without women. What happiness surpasses that of a father when his son runs to him, even if covered in dust, and hugs him? Why then do you ignore such a son, who approaches you, looking up at you to climb onto your knees? Even ants protect their own eggs without destroying them; so why should you, being a virtuous man, not support your own child? The touch of soft sandalwood paste, of women, of cool water cannot compare to the touch of one’s own infant son embraced in one’s arms. As a Brahmana is the best of all bipeds, and a cow of all quadrupeds, and a protector the best of all superiors, so is the son the most agreeable to the touch of all things. Let, therefore, this beautiful child embrace you. There is nothing in the world more pleasant to touch than the hug of one’s son. O foe-destroyer, I have given birth to this child, O king, who will dispel all your sorrows after I carried him in my womb for three full years. O monarch of Puru's lineage, ‘He shall perform a hundred horse sacrifices’—this was the declaration from the sky when I was in labor. Indeed, men away from home take up other children on their laps and feel immense joy in smelling their heads. You know that Brahmanas chant these Vedic mantras during the sacred rites of infancy—‘You are born, O son, of my body! You are from my heart. You are me in the form of a son. Live a hundred years! My life depends on you, and the continuation of my lineage depends on you too. So, O son, live in great happiness for a hundred years. He has emerged from your body; this second being is from you! See yourself in your son, as you see your image in a clear lake. Just as the sacrificial fire is ignited from the hearth, so has this one emerged from you. Though one, you have divided yourself. While hunting, when I was a virgin in my father's asylum, you approached me, O king. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi, and Ghritachi are the six foremost Apsaras. Among them, Menaka, born of Brahmana, is the first. Descending from heavens to Earth, after her union with Viswamitra, she gave birth to me. That renowned Apsara, Menaka, brought me into a valley of Himavat. Devoid of all affection, she abandoned me there, treating me like someone else’s child. What sinful act did I commit in a past life that I was cast away as an infant by my parents and am now cast away by you? Cast away by you, I am ready to return to my father's refuge. But you should not abandon this child, who is your own.’”
“Hearing all this, Dushmanta said, ‘O Sakuntala, I do not know having begot upon thee this son. Women generally speak untruths. Who shall believe in thy words? Destitute of all affection, the lewd Menaka is thy mother, and she cast thee off on the surface of the Himavat as one throws away, after the worship is over, the flowery offering made to his gods. Thy father too of the Kshatriya race, the lustful Viswamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and thy father also is the first of Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy words deserve no credit. Art thou not ashamed to speak them, especially before me? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka? And why art thou, low as thou art, in the guise of an ascetic? Thy child too is grown up. Thou sayest he is a boy, but he is very strong. How hath he soon grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic guise, all that thou sayest is quite unknown to me. I don’t know thee. Go withersoever thou choosest.’
“Hearing all this, Dushmanta said, ‘O Sakuntala, I don’t know how I fathered this son with you. Women often lie. Who will believe your words? The unloving Menaka is your mother, and she abandoned you on the Himavat like someone discarding a flowery offering after worship. Your father, the Kshatriya Viswamitra, is lustful and wanted to become a Brahmana; he has no love for you either. Yet, Menaka is the finest of Apsaras, and your father is one of the greatest Rishis. Being their daughter, why do you speak like a shameless woman? Your words aren’t trustworthy. Aren’t you ashamed to say this, especially in front of me? Leave now, O deceitful woman in ascetic attire. Where is that great Rishi, and where is that Apsara Menaka? And why are you, of such low birth, pretending to be an ascetic? Your child is grown. You say he’s a boy, but he’s very strong. How did he grow so quickly like a Sala sprout? Your background is low, and you talk like a shameless woman. You were born from Menaka’s lust. O woman in ascetic guise, all that you say is unknown to me. I don’t know you. Go wherever you want.’”
“Sakuntala replied, ‘Thou seest, O king, the fault of others, even though they be as small as a mustard seed. But seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is one of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine. Thou walkest upon the Earth, O king, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna! The saying is true which I shall refer to before thee, O sinless one! I refer to it for example’s sake and not from evil motives. Therefore, it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regardeth him not, never attaineth to the worlds he coveteth, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu hath said that there are five kinds of sons; those begotten by one’s self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of Earth, cherish thy own self, truth, and virtue by cherishing thy son. O lion among monarchs, it behoveth thee not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. O king, Truth is God himself; Truth is the highest vow. Therefore, violate not thy pledge, O monarch! Let Truth and thee be even united. If thou placest no credit in my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But thou, O Dushmanta, that when thou art gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains.”
“Sakuntala replied, ‘You see, O king, the faults of others, even if they are as small as a mustard seed. But you don’t notice your own faults, even though they are as big as the Vilwa fruit. Menaka is one of the celestial beings. In fact, Menaka is considered the foremost of celestials. Therefore, my birth, O Dushmanta, is far superior to yours. You walk on the Earth, O king, but I roam the skies! Look at the difference between us, it’s like the difference between Mount Meru and a mustard seed! Look at my power, O king! I can go to the abodes of Indra, Kuvera, Yama, and Varuna! It’s true what I’m about to say, O pure one! I mention it for your consideration and not for any bad intentions. A person who is ugly thinks they look better than others until they see their own face in the mirror. But once they see their own ugly face in the mirror, then they realize the difference between themselves and others. The truly beautiful never mocks anyone. And the one who always talks bad becomes a critic. Just like pigs always search for dirt and filth even in a flower garden, the wicked always focus on the bad out of both evil and good that others speak. However, the wise, when they hear others speaking good and bad, accept only the good, like geese that always take the milk out of water. As decent people feel bad for speaking ill of others, the wicked feel joy in doing just that. The decent find pleasure in acknowledging the elderly, while the wicked take joy in criticizing the good. The decent are happy when they don’t look for faults, while the wicked are happy when they do. The wicked always speak badly of the decent. But the latter never harm the former, even if they are harmed by them. What could be more ridiculous than for the wicked to portray the truly decent as wicked? When even atheists are annoyed with those who have strayed from truth and virtue, who act like angry, venomous snakes, what can I say for myself, who am raised in faith? A person who does not regard his son, who is his own image, will never attain the worlds he desires, and indeed, the gods will take away his good fortune and possessions. The Pitris say that the son continues the lineage and is the best of all religious acts. Therefore, no one should abandon a son. Manu has mentioned five types of sons: those conceived with one’s own wife, those received as gifts from others, those purchased, those raised with affection, and those born to women other than one’s wife. Sons support the religion and accomplishments of men, enhance their joys, and rescue deceased ancestors from hell. Therefore, it’s not fitting for you, O tiger among kings, to abandon a son who is such. So, O lord of the land, uphold yourself, truth, and virtue by cherishing your son. O lion among kings, you should not support this deception. The dedication of a tank brings more merit than dedicating a hundred wells. A sacrifice is even more meritorious than dedicating a tank. A son is more meritorious than a sacrifice. Truth is more virtuous than a hundred sons. A hundred horse sacrifices were once weighed against Truth, and Truth was found to outweigh them. O king, I believe that Truth may equal the study of all the Vedas and the ablutions in every holy place. There is no virtue equal to Truth; there is nothing greater than Truth. O king, Truth is God Himself; Truth is the highest vow. Therefore, don’t break your promise, O monarch! Let Truth and you be united. If you don’t believe my words, I will leave of my own accord. Indeed, your company is to be avoided. But you, O Dushmanta, know that when you are gone, this son of mine will rule the entire Earth surrounded by the four seas and adorned with the king of the mountains.”
“Vaisampayana continued, ‘Sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Dushmanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. And the voice said, ‘The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best of men, the son, who is but a form of one’s own seed, rescueth (ancestors) from the region of Yama. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch, thy son born of Sakuntala. To live by forsaking one’s living son is a great, misfortune. Therefore, O thou of Puru’s race, cherish thy high-souled son born of Sakuntala—And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished).’ Hearing these words uttered by the dwellers in heaven, the monarch of Puru’s race became overjoyed and spoke as follows unto his priests and ministers, ‘Hear ye these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala’s words alone, my people would have been suspicious and my son also would not have been regarded as pure.’
Vaisampayana continued, "After Sakuntala spoke to the king in this way, she left his presence. But as soon as she was gone, a voice from the skies, coming from nowhere visible, spoke to Dushmanta while he was sitting with his occasional and household priests, teachers, and ministers. The voice said, 'The mother is just a vessel of flesh; the son born from the father is the father himself. So, Dushmanta, care for your son, and do not insult Sakuntala. Oh best of men, the son, who is merely a manifestation of one's own seed, saves the ancestors from the realm of Yama. You are the father of this boy. Sakuntala has told the truth. The husband, splitting his body in two, is born from his wife in the form of a son. So, Dushmanta, take care of your son born from Sakuntala. To live while abandoning your living son is a great misfortune. Therefore, you of Puru's lineage, cherish your noble son born from Sakuntala—And because this child is to be cherished by you even at our command, he shall be known by the name of Bharata (the cherished).' Hearing these words from the celestial beings, the king of Puru’s line was filled with joy and said to his priests and ministers, 'Did you hear the words spoken by the heavenly messenger? I know this boy is my son. If I had accepted him as my son based solely on Sakuntala's claims, my people would have been suspicious, and my son would not have been considered pure.'"
“Vaisampayana continued, ‘The monarch, then, O thou of Bharata’s race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child’s head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to applaud him. And the monarch then experienced the great delight that one feeleth at the touch of one’s son. And Dushmanta also received mat wife of his with affection. And he told her these words, pacifying her affectionately, ‘O goddess, my union with the? took place privately Therefore, I was thinking of how best to establish thy purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest!’ And the royal sage Dushmanta, having spoken thus unto his dear wife, O Bharata, received her with offerings of perfume, food, and drink. And king Dushmanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata’s car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. And the son of Dushmanta reduced to subjection all kings of the Earth. And he ruled virtuously and earned great fame. And that monarch of great prowess was known by the titles of Chakravarti and Sarvabhauma. And he performed many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow and the horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. And in the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted. But, O thou of Bharata’s race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty.’”
Vaisampayana continued, "The king, seeing the purity of his son confirmed by the celestial messenger, was incredibly pleased. He joyfully embraced his son and performed all the rites a father should for his child. The king smelled his child’s head and hugged him with love. The Brahmanas began to bless him, and the bards started to sing his praises. The king felt the immense joy that comes from being close to one's son. Dushmanta also welcomed his wife with affection, reassuring her gently, 'My goddess, our union was private. That’s why I wanted to ensure your purity was established. My people might think we came together out of lust, and not as husband and wife, making our son seem like he was born of impure lineage. And my dear, I have forgiven all the harsh words you spoke in your anger, O beautiful one. You are my beloved!' After saying this to his dear wife, Dushmanta, O Bharata, welcomed her with gifts of perfume, food, and drink. Then, King Dushmanta named his child Bharata and officially declared him the heir apparent. The renowned and brilliant wheels of Bharata’s chariot, invincible like the chariots of the gods, rolled through every land, making a loud sound across the Earth. Dushmanta’s son subdued all the other kings and ruled justly, gaining great fame. This powerful king earned the titles of Chakravarti and Sarvabhauma. He performed many sacrifices, like Sakra, the lord of the Maruts, with Kanwa as the chief priest overseeing the grand offerings to the Brahmanas. The blessed king conducted both cow and horse sacrifices. Bharata gave Kanwa a thousand gold coins as a priestly fee. It is from this Bharata that so many great achievements arose, and his lineage is known as the Bharata race. Many godlike monarchs, filled with great energy and like Brahman himself, were born from this line. Their numbers are countless. But, O descendent of Bharata, I shall name the main ones who were fortunate, like the gods, and devoted to truth and integrity."
SECTION LXXV
(Sambhava Parva continued)
“Vaisampayana said, ‘Hear now, as I recite the recorded genealogy, that is sacred and subservient to religion, profit and pleasure, of these royal sages—Daksha, the lord of creation, Manu, the son of Surya, Bharata, Ruru, Puru, and Ajamidha. I shall also recite to thee, O sinless one, the genealogies of the Yadavas and of the Kurus and of the king of the Bharata line. These genealogies are sacred and their recitation is a great act of propitiation. That recitation conferreth wealth, fame and long life. And, O sinless one, all these I have named shone in their splendour and were equal unto the great Rishis in energy.
Vaisampayana said, “Now listen as I share the recorded family tree that is sacred and serves religion, profit, and pleasure, of these royal sages—Daksha, the lord of creation, Manu, the son of Surya, Bharata, Ruru, Puru, and Ajamidha. I will also tell you, O pure one, the family histories of the Yadavas, the Kurus, and the king of the Bharata line. These lineages are sacred, and sharing them is a significant act of devotion. Reciting them brings wealth, fame, and a long life. And, O pure one, all those I mentioned shone in their glory and were equal to the great Rishis in their energy.
“Prachetas had ten sons who were all devoted to asceticism and possessed of every virtue. They burnt, of old, by the fire emanating from their mouths, several plants of poisonous and innumerable large trees that had covered the Earth and became a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sprung. Therefore is he, O tiger among men, called the Grandfather. Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so that their sons might be his sons also for the performance of all religious acts). And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head and also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu’s race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begat ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshatriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another. The learned Pururavas was born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Pururavas had sway over thirteen islands of the sea. And, though a human being, he was always surrounded by companions that were superhuman. And Pururavas intoxicated with power quarrelled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this Sanatkumara came from the region of Brahman and gave him good counsel, which was, however, rejected by Pururavas. Then the wrath of the great Rishis was excited, and the avaricious monarch, who intoxicated with power, had lost his reason, was immediately destroyed by their curse.
Prachetas had ten sons who were all committed to asceticism and possessed every virtue. They burned many poisonous plants and countless large trees that had covered the Earth and caused great discomfort to people. After these ten, another son named Daksha was born. It is from Daksha that all creatures have originated. That's why he is called the Grandfather, O tiger among men. Born to Prachetas, the sage Daksha united with Virini and fathered a thousand sons, all of whom were as disciplined as he was. Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. Then, O Janamejaya, the lord of creation, Daksha, wanting to create more beings, had fifty daughters. He designated them as his daughters so that their sons would also be his for performing all religious duties. He gave ten of his daughters to Dharma and thirteen to Kasyapa. He gave twenty-seven to Chandra, who are all responsible for tracking time. Kasyapa, the son of Marichi, had with his eldest of thirteen wives, the Adityas—celestial beings endowed with great energy, led by Indra and also including Vivaswat (the Sun). From Vivaswat was born the god Yama. After Yama, Martanda (Vivaswat) had another son, wise and named Manu. Manu was gifted with great wisdom and committed to virtue. He became the ancestor of a lineage, and from Manu’s line, all human beings emerged, thus being called Manavas. It is from Manu that all men, including Brahmanas, Kshatriyas, and others, have descended and are collectively referred to as Manavas. Later on, O monarch, the Brahmanas joined with the Kshatriyas. The sons of Manu who were Brahmanas focused on studying the Vedas. Manu had ten more children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, a daughter named Ila, the ninth son Prishadhru, and the tenth Nabhagarishta. They all took up the practices of Kshatriyas. In addition to these, Manu had fifty other sons on Earth, but we heard that they all perished due to infighting. The wise Pururavas was born of Ila. It has been told to us that Ila was both his mother and father. The great Pururavas ruled over thirteen islands of the sea. Though human, he was always surrounded by supernatural companions. Intoxicated with power, Pururavas quarreled with the Brahmanas and disregarded their anger, robbing them of their wealth. Seeing all this, Sanatkumara came from the realm of Brahman and offered him good advice, which Pururavas rejected. This angered the great sages, and the greedy king, blinded by power, was swiftly destroyed by their curse.
“It was Pururavas who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purpose). And he brought thence, the Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus. And it is said that Ayus begat four sons named Nahusha, Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch, Nahusha, of all the sons of Ayus, being gifted with great intelligence and prowess ruled his extensive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Rishis, the Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But he made the Rishis pay tribute and carry him on their backs like bests of burden. And, conquering the very gods by the beauty of his person, his asceticism, prowess, and energy, he ruled as if he were Indra himself. And Nahusha begat six sons, all of sweet speech, named Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahman himself. Yayati became a monarch of great prowess and virtue. He ruled the whole Earth, performed numerous sacrifices, worshipped the Pitris with great reverence, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, O king, they were begotten upon (his two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled his subjects for a long time, Yayati was attacked with a hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and Drahyu and Anu these words, ‘Ye dear sons, I wish to be a young man and to gratify my appetites in the company of young women. Do you help me therein.’ To him his eldest son born of Devayani then said, ‘What needest thou, O king? Dost thou want to have your youth?’ Yayati then told him, ‘Accept thou my decrepitude, O son! With thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your youth. Take any of you this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude.’ But none of his sons accepted his decrepitude. Then his youngest son Puru said unto him, ‘O king, enjoy thyself thou once again with a renovated body and returned youth! I shall take thy decrepitude and at thy command rule thy kingdom.’ Thus addressed, the royal sage, by virtue of his ascetic power then transferred his own decrepitude unto that high-souled son of his and with the youth of Puru became a youth; while with the monarch’s age Puru ruled his kingdom.
“It was Pururavas who first brought back from the realm of the Gandharvas the three types of fire (for sacrifices). He also brought Urvasi, the Apsara, along with him. The son of Ila had six sons with Urvasi, named Ayus, Dhimat, Amavasu, Dhridhayus, Vanayus, and Satayus. It’s said that Ayus had four sons named Nahusha, Vriddhasarman, Rajingaya, and Anenas, with the daughter of Swarbhanu. And, O king, Nahusha, the most talented and powerful of Ayus’s sons, ruled his vast kingdom wisely. King Nahusha equally supported the Pitris, celestials, Rishis, Brahmanas, Gandharvas, Nagas, Rakshasas, Kshatriyas, and Vaisyas. He suppressed all robbers with great strength. However, he forced the Rishis to pay tribute and carry him like beasts of burden. By conquering the gods through his looks, asceticism, and prowess, he ruled as if he were Indra himself. Nahusha had six sons, all eloquent, named Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati, pursuing asceticism, became a Muni, like Brahman himself. Yayati grew to be a powerful and virtuous king. He governed the entire Earth, performed numerous sacrifices, honored the Pitris greatly, and always respected the gods. He brought the whole world under his control and was never defeated by any enemy. Yayati’s sons were all excellent archers and embodying every virtue. And, O king, they were born to his two wives, Devayani and Sarmishtha. From Devayani came Yadu and Turvasu, while from Sarmishtha were born Drahyu, Anu, and Puru. After ruling his people virtuously for many years, Yayati was struck by dreadful old age that ruined his looks. Faced with aging, the king spoke to his sons Yadu, Puru, Turvasu, Drahyu, and Anu, saying, ‘Dear sons, I want to be young again and enjoy life with young women. Please help me with this.’ His eldest son, born of Devayani, then asked, ‘What do you need, O king? Do you want your youth back?’ Yayati replied, ‘Take my old age, O son! I wish to enjoy myself with your youth. I have been cursed by the Muni Usanas (Sukra) during a great sacrifice. By using your youth, I want to revel again. Any of you can take this old age of mine and rule my kingdom with my body. I want to enjoy life in a youthful form. So, my sons, please take my old age.’ None of his sons accepted his old age. Then his youngest son Puru responded, ‘O king, enjoy life once more with renewed youth! I will take your old age and rule your kingdom at your command.’ After being addressed this way, the royal sage, using his ascetic power, transferred his old age to his virtuous son and became youthful with Puru’s youth, while Puru ruled the kingdom with the king's old age.”
“Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, ‘Truly, one’s appetites are never satiated by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.’ The wise monarch seeing this and satisfied that one’s appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, ‘Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.’
“Then, after a thousand years had passed, Yayati, the fierce king, remained as strong and powerful as ever. He enjoyed the company of his two wives for a long time. In the gardens of Chitraratha, the king of Gandharvas, he also relished the presence of the Apsara Viswachi. But even after all this, the great king found his desires unfulfilled. He remembered the truths found in the Puranas: ‘Truly, one’s desires are never satisfied by indulgence. Instead, they flare up with excess like butter thrown into fire. Even if one enjoyed all the wealth of the Earth—diamonds and gold, animals and women—one may still not be satisfied. Only when a person harms no living being in thought, deed, or speech do they reach a purity like that of Brahman. When one fears nothing, is not feared by anything, desires nothing, and injures nothing, they attain the purity of Brahman.’ The wise king, realizing that desires are never satisfied, calmed his mind through meditation and reclaimed his old age from his son. He returned his youth to himself, although his desires remained unquenched, and installed Puru on the throne, saying to him, ‘You are my true heir, my true son through whom my line will continue. In the world, my lineage will be known by your name.’”
“Vaisampayana continued, ‘Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.’”
Vaisampayana continued, “Then that great king, after placing his son Puru on the throne, went to the mountain of Bhrigu to dedicate himself to ascetic practices. After many years and gaining significant spiritual merit, he eventually faced the unavoidable passage of time. He left his human body by fasting and ascended to heaven with his wives.”
SECTION LXXVI
(Sambhava Parva continued)
“Janamejaya said, ‘O thou of the wealth of asceticism, tell me how our ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me also, one after another, of those monarchs separately who were the founders of dynasties.’
“Janamejaya said, ‘O you rich in asceticism, tell me how our ancestor Yayati, who is the tenth from Prajapati, managed to get as a wife the unattainable daughter of Sukra. I want to hear all about it in detail. Also, please tell me about those kings individually who founded dynasties.’”
“Vaisampayana said, ‘The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparvan bestowed upon him, with due rites, their daughters, and how his union took place with Devayani in special.
“Vaisampayana said, ‘The king Yayati shone with a brilliance like that of Indra himself. I will explain to you, in response to your question, O Janamejaya, how both Sukra and Vrishaparvan properly gave their daughters to him, and in particular, how his marriage with Devayani came about.
“Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usanas as their priest for the same purpose. And between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. And then starting again, into life,—these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods, in great anxiety of heart and entertaining a fear of the learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, ‘We pay court to thee, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. Thou art his junior in age, and, therefore, capable of adoring him with reverence. Thou canst also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, thou alone art capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.’ The son of Vrihaspati, thus solicited by the gods, said ‘So be it, and went to where Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital of the chief of the Asuras, and beheld Sukra there. And beholding him, he thus spoke unto him, ‘Accept me as thy disciple. I am the grandson of the Rishi Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me, then, O Brahmana!’
“Long ago, there were frequent clashes between the celestials and the Asuras for control of the three worlds and everything in them. The gods, wishing to win, appointed the son of Angiras (Vrihaspati) as their priest to lead their sacrifices; meanwhile, their rivals appointed the knowledgeable Usanas as their priest for the same reason. There was always a lot of bragging rivalry between these two Brahmanas. The Danavas, who were defeated by the gods, were revived by the sage Sukra using his immense knowledge. After coming back to life, they fought the gods again. The Asuras also killed many of the celestials on the battlefield. However, the open-minded Vrihaspati couldn't bring them back to life since he didn't know the science called Sanjivani (revivification), which Kavya, endowed with great power, was well versed in. Hence, the gods were very sorrowful. Feeling anxious and fearful of the learned Usanas, the gods approached Kacha, the eldest son of Vrihaspati, and said to him, 'We come to you for help; please be kind and do us a great favor. Acquire the knowledge that resides in Sukra, that Brahmana of incredible strength, as soon as you can. You will find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their rivals. You are younger than him, so you can approach him with respect. You can also win the favor of Devayani, the beloved daughter of that noble Brahmana. You alone can please them both through your worship. No one else can achieve this. By treating Devayani well with your behavior, generosity, and kindness, you can surely obtain that knowledge.' Thus urged by the gods, the son of Vrihaspati agreed, saying, 'So be it,' and went to where Vrishaparvan was. Kacha, sent by the gods, quickly reached the capital of the chief of the Asuras and found Sukra there. Upon seeing him, he said, 'Please accept me as your disciple. I am the grandson of the sage Angiras and the son of Vrihaspati. My name is Kacha. As your student, I will practice the Brahmacharya way of life for a thousand years. Please instruct me, O Brahmana!'”
“Sukra (hearing this) said, ‘Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard; for by so doing, it is Vrihaspati who will be regarded.’
“Sukra (hearing this) said, ‘Welcome, Kacha! I hear you. I will treat you with respect; because by doing this, it reflects well on Vrihaspati.’”
“Vaisampayana continued, ‘Kacha commanded by Kavya or Usanas himself, called also Sukra, then said, ‘So be it,’ and took the vow he had spoken of. And, O Bharata, accepting the vow of which he had spoken, at the proper time, Kacha began to conciliate regardfully both his preceptor and (his daughter) Devayani. Indeed, he began to conciliate both. And as he was young, by singing and dancing and playing on different kinds of instruments, he soon gratified Devayani who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified the maiden Devayani who was then a young lady, by presents of flowers and fruits and services rendered with alacrity. And Devayani also with her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed of Kacha’s vow, the Danavas came to learn his intention. And having no compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kacha in a solitary part of the woods engaged in tending (his preceptor’s) kine. They then slew Kacha from their hatred of Vrihaspati and also from their desire of protecting the knowledge of reviving the dead from being conveyed by him. And having slain him, they hacked his body into pieces and gave them to be devoured by jackals and wolves. And (when twilight came) the kine returned to the fold without him who tended them. And Devayani, seeing the kine returned from the woods without Kacha, spoke, O Bharata, unto her father thus:
“Vaisampayana continued, ‘Kacha, guided by Kavya or Usanas, who is also known as Sukra, then agreed, ‘So be it,’ and took the vow he had mentioned. And, O Bharata, fulfilling the vow, at the right moment, Kacha started to win over both his teacher and Devayani, his daughter. Indeed, he began to win over both. Being young, he quickly pleased Devayani, who was also young, by singing, dancing, and playing various instruments. With his heart fully committed, he soon delighted the young lady Devayani with gifts of flowers, fruits, and enthusiastic service. Devayani, for her part, would sing and act sweetly while they were alone, attending to that young man as he pursued his vow. When five hundred years had passed since Kacha made his vow, the Danavas learned of his intentions. Unmoved by any concerns about killing a Brahmana, they grew very angry with him. One day, they spotted Kacha in a secluded part of the forest, tending to his teacher’s cattle. Out of their hatred for Vrihaspati and their desire to prevent the knowledge of resurrecting the dead from being passed on by him, they killed Kacha. After slaying him, they butchered his body and fed the pieces to jackals and wolves. As twilight came, the cattle returned to the pen without the one who tended them. Devayani, noticing the cattle returning alone from the woods without Kacha, said to her father, O Bharata, thus:
‘Thy evening-fire hath been kindled. The Sun also hath set, O father! The kine have returned without him who tendeth them. Kacha is, indeed, not to be seen. It is plain that Kacha hath been lost, or is dead. Truly do I say, O father, that without him I will not live.’
‘Your evening fire has been lit. The sun has also set, Dad! The cows have come back without the one who takes care of them. Kacha is definitely missing. It's clear that Kacha is either lost or dead. I truly say, Dad, that I won’t be able to live without him.’
“Sukra hearing this said, I will revive him by saying, ‘Let this one come.’ Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in the gladness of heart tearing by virtue of his preceptor’s science the bodies of the wolves (that had devoured him). And asked about the cause of his delay, he thus spoke unto Bhargava’s daughter. Indeed, asked by that Brahman’s daughter, he told her, ‘I was dead. O thou of pure manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I sat under a banian tree. The kine also, having been brought together, were staying under the shade of that same banian tree. The Asuras, beholding me, asked ‘Who art thou?’ They heard me answer, ‘I am the son of Vrihaspati.’ As soon as I said this, the Danavas slew me, and hacking my body into pieces gave my remains to jackals and wolves. And they then went home in the gladness of heart. O amiable one, summoned by the high-souled Bhargava, I after all come before thee fully revived.’
“Sukra, hearing this, said, ‘I will bring him back by saying, “Let this one come.”’ Then, using the knowledge of reviving the dead, Sukra summoned Kacha. When called by his teacher, Kacha appeared before him, joyfully restoring his body from the wolves that had eaten him. When asked why he was delayed, he spoke to Bhargava’s daughter. Indeed, when the Brahman's daughter inquired, he told her, ‘I was dead. O pure-hearted one, weighed down with sacrificial fuel, Kusa grass, and logs of wood, I was on my way back home. I sat under a banyan tree, and the cows, gathered together, were also resting in the shade of that same banyan tree. The Asuras saw me and asked, “Who are you?” I replied, “I am the son of Vrihaspati.” As soon as I said this, the Danavas killed me, chopping my body into pieces and feeding my remains to jackals and wolves. Then they happily returned home. O kind one, summoned by the noble Bhargava, I have now come before you fully revived.’”
“On another occasion, asked by Devayani, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew him, and pounding him into a paste they mixed it with the water of the ocean. Finding him long still (in coming), the maiden again represented the matter unto her father. And summoned again by the Brahmana with the aid of his science, Kacha appearing before his preceptor and his daughter told everything as it had happened. Then slaying him for the third time and burning him and reducing him to ashes, the Asuras gave those ashes to the preceptor himself, mixing them with his wine. And Devayani again spoke unto her father, saying, ‘O father, Kacha was sent to gather flowers. But he is not to be seen. It is plain he hath been lost, or has died. I tell thee truly, I would not live without him.’
“On another occasion, when Devayani asked him, the Brahmana Kacha went into the woods. While he was wandering around to gather flowers, the Danavas saw him. They killed him again, ground him into a paste, and mixed it with ocean water. When he took a long time to return, the maiden informed her father about it again. Summoned once more by the Brahmana with the help of his powers, Kacha appeared before his teacher and his daughter and recounted everything that had happened. After killing him for the third time, burning him, and reducing him to ashes, the Asuras gave those ashes to the teacher himself, mixing them with his wine. Devayani then spoke to her father, saying, ‘Oh father, Kacha was sent to gather flowers, but he hasn’t come back. It’s clear he’s been lost or has died. I truly tell you, I cannot live without him.’”
“Sukra hearing this said, ‘O daughter, the son of Vrihaspati hath gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O Devayani, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Thou art indeed, O daughter, in consequence of my prowess, worshipped thrice a day during the ordained hours of prayer, by Brahmanas, the gods with Indra, the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is impossible to keep him alive, for revived by me he is often killed.’ To all this Devayani replied, ‘Why shall I, O father, not grieve for him whose grandfather is old Angiras himself, whose father is Vrihaspati who is an ocean of ascetic merit, who is the grandson of a Rishi and the son also of a Rishi? He himself too was a Brahmacharin and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha has gone. The handsome Kacha is, O father, dear unto me.’
“Sukra, upon hearing this, said, ‘O daughter, the son of Vrihaspati has gone to the land of the dead. Though I can bring him back to life, he keeps getting killed. What am I supposed to do? O Devayani, don’t be sad, don’t cry. Someone like you shouldn’t mourn for a mortal. You are, in fact, O daughter, worshipped three times a day during the designated prayer times by Brahmins, the gods with Indra, the Vasus, the Aswins, the Asuras, and by all of creation. It’s impossible to keep him alive, for though I revive him, he is often slain.’ To all this, Devayani replied, ‘Why shouldn’t I, O father, mourn for him whose grandfather is the great Angiras, whose father is Vrihaspati, a well of ascetic merit, and who is both a grandson of a Rishi and a son of a Rishi? He was also a Brahmacharin and an ascetic; always alert and skilled in all things. I will starve and follow the path that Kacha has taken. The handsome Kacha is, O father, dear to me.’”
“Vaisampayana continued, ‘The great Rishi Kavya, then, afflicted by what Devayani said, cried in anger, ‘Certainly, the Asuras seek to injure me, for they slay my disciple that stayeth with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly, this crime hath a terrible end. The crime of slaying a Brahmana would even burn Indra himself.’ Having said this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered the jaws of Death. But Kacha, summoned with the aid of science, and afraid of the consequence to his preceptor, feebly replied from within the stomach of his preceptor, saying, ‘Be graceful unto me, O lord! I am Kacha that worshippeth thee. Behave unto me as to thy own dearly-loved son.’
Vaisampayana continued, “The great sage Kavya, troubled by what Devayani said, shouted in anger, ‘The Asuras are definitely trying to harm me, as they are killing my disciple who stays with me. These followers of Rudra want to ruin my reputation as a Brahmana by involving me in their wrongdoing. Truly, this crime will have a terrible outcome. The act of killing a Brahmana would even provoke Indra himself.’ After saying this, the Brahmana Sukra, prompted by Devayani, started to call for Kacha, who had fallen into the jaws of Death. But Kacha, summoned through knowledge, and fearing the consequences for his teacher, weakly responded from within his teacher’s stomach, saying, ‘Please be kind to me, O lord! I am Kacha who worships you. Treat me as you would your own beloved son.’”
“Vaisampayana continued, ‘Sukra then said, ‘By what path, O Brahmana, hast thou entered my stomach, where thou stayest now? Leaving the Asuras this very moment, I shall go over to the gods.” Kacha replied, ‘By thy grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is, therefore, that I am able to bear this almost insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder, I have been given to thee with thy wine. When thou art present, O Brahmana, the art of the Asuras will never be able to vanquish, the science of the Brahmana.’
“Vaisampayana continued, ‘Sukra then said, ‘By what path, O Brahmana, have you entered my stomach, where you now reside? Leaving the Asuras at this very moment, I will join the gods.’ Kacha replied, ‘By your grace, I have not lost my memory. I remember everything just as it happened. My ascetic virtues have not been destroyed. That’s why I can endure this almost unbearable pain. O Kavya, killed by the Asuras and burnt to ashes, I have been given to you with your wine. When you are present, O Brahmana, the power of the Asuras will never be able to defeat the knowledge of the Brahmana.’”
“Hearing this, Sukra said, ‘O daughter, what good can I do to thee? It is with my death that Kacha can get his life back. O Devayani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach.’ Devayani replied, ‘Both evils shall, like fire, burn me! The death of Kacha and thy own death are to me the same! The death of Kacha would deprive me of life. If thou also diest, I shall not be able to bear my life.’ Then Sukra said, ‘O son of Vrihaspati, thou art, indeed, one already crowned with success, because Devayani regards thee so well. Accept the science that I will today impart to thee, if, indeed, thou be not Indra in the form of Kacha. None can come out of my stomach with life. A Brahmana, however, must not be slain, therefore, accept thou the science I impart to thee. Start thou into life as my son. And possessed of the knowledge received from me, and revived by me, take care that, on coming out of my body, thou dost act gracefully.’
“Hearing this, Sukra said, ‘O daughter, what can I do for you? It is through my death that Kacha can get his life back. O Devayani, Kacha is even inside me. There’s no other way for him to come out except by cutting open my stomach.’ Devayani replied, ‘Both options will burn me like fire! Kacha’s death and your death are the same to me! If Kacha dies, I will lose my life. If you also die, I won’t be able to bear living.’ Then Sukra said, ‘O son of Vrihaspati, you are truly one already destined for success, because Devayani holds you in such high regard. Accept the knowledge I will share with you today, unless you are Indra disguised as Kacha. No one can come out of my stomach alive. However, a Brahmana must not be killed, so accept the knowledge I give you. Start your life as my son. And having received the knowledge from me and revived by me, make sure that when you come out of my body, you behave gracefully.’”
“Vaisampayana continued, ‘Receiving the science imparted to him by his preceptor the handsome Kacha, ripped open his stomach, came out like the moon at evening on the fifteenth day of the bright fort-night. And beholding the remains of his preceptor lying like a heap of penances, Kacha revived him, aided by the science he had learned. Worshipping him with regard, Kacha said unto his preceptor, ‘Him who poureth the nectar of knowledge into one’s ears, even as thou hast done into those of myself who was void of knowledge, him do I regard both as my father and mother. And remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.’
Vaisampayana continued, "After receiving the knowledge passed on to him by his teacher, the handsome Kacha, he ripped open his stomach and emerged like the moon rising in the evening on the fifteenth day of the bright half of the month. Seeing the remains of his teacher lying like a pile of sacrifices, Kacha brought him back to life with the skills he had learned. With respect, Kacha said to his teacher, 'The one who pours the nectar of knowledge into someone’s ears, just as you have done for me, who was without knowledge, I see him as both my father and mother. And thinking of the great service he has done, who would be so ungrateful as to harm him? Those who, after gaining knowledge, harm their teacher—who is always worthy of worship, who gives knowledge, who is the most valuable of all treasures on Earth—will be despised on Earth and ultimately end up in the realms of the sinful.'"
“Vaisampayana continued, ‘The learned Sukra, having been deceived while under the influence of wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of Brahmanas. The high-souled Usanas rising up from the ground in anger, then spoke as follows: “The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let the gods, let the three worlds, listen!’ Having said these words that high-souled one, that ascetic of ascetics, then summoning the Danavas who had been deprived by fate of the good sense, told them these words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes. He will henceforth dwell with me. Having obtained the valuable knowledge of reviving the dead, that Brahmana hath, indeed, become in prowess even as Brahman himself!’
Vaisampayana continued, “The wise Sukra, having been tricked while under the influence of alcohol, realized the total loss of awareness that comes with drinking. He also saw the handsome Kacha, whom he had unknowingly intoxicated. This led him to think about reforming the behavior of Brahmanas. The noble Usanas stood up in anger and said, ‘The unfortunate Brahmana who from this day on, unable to resist temptation, drinks wine will be considered to have lost his virtue. He will be seen as having committed the sin of killing a Brahmana and will be despised in this world and the next. I set this standard for the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those who respect their elders, let the gods, let the three worlds, listen!’ After saying this, the high-souled ascetic summoned the Danavas, who had lost their sense due to fate, and told them, ‘You foolish Danavas, know that Kacha has achieved his desires. He will now live with me. Having obtained the valuable knowledge of bringing the dead back to life, that Brahmana has indeed become as powerful as Brahma himself!’”
“Vaisampayana continued, ‘Bhargava having said so much cut short his speech. The Danavas were surprised and went away to their homes. Kacha, too, having stayed with his preceptor for a full thousand years, then prepared to return to the abode of the celestials, after having obtained his preceptor’s permission.’”
“Vaisampayana continued, ‘After saying all this, Bhargava wrapped up his speech. The Danavas were taken aback and returned to their homes. Kacha, having spent a full thousand years with his teacher, then got ready to head back to the realm of the celestials, after receiving his teacher’s permission.’”
SECTION LXXVII
(Sambhava Parva continued)
“Vaisampayana said, ‘After the expiry of the period of his vow, Kacha, having obtained his preceptor’s leave, was about to return to the abode of the celestials, when Devayani, addressing him, said, ‘O grandson of the Rishi Angiras, in conduct and birth, in learning, asceticism and humility, thou shinest most brightly. As the celebrated Rishi Angiras is honoured and regarded by my father, so is thy father regarded and worshipped by me. O thou of ascetic wealth, knowing this, listen to what I say. Recollect my conduct towards thee during the period of thy vow (Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy affections on me. O accept my hand duly with ordained mantras.’
“Vaisampayana said, ‘After his vow period was over, Kacha, with his teacher's permission, was getting ready to return to the celestial realm when Devayani spoke to him, saying, ‘O grandson of Rishi Angiras, you shine brightly in your character, lineage, knowledge, asceticism, and humility. Just as my father honors and respects the famous Rishi Angiras, I hold your father in the same esteem. O you with great ascetic merit, knowing this, listen to what I have to say. Remember how I treated you during your vow (Brahmacharya). Your vow has now ended. You should now direct your affections towards me. Please accept my hand properly with the prescribed mantras.’”
“Kacha replied, ‘Thou art to me an object of regard and worship even as thy father! O thou of faultless features, thou art, indeed, even an object of greater reverence! Thou art dearer than life to the high-souled Bhargava, O amiable one! As the daughter of my preceptor, thou art ever worthy of my worship! As my preceptor Sukra, thy father, is ever deserving of my regards, so art thou, O Devayani! Therefore, it behoveth thee not to say so.’ Hearing this, Devayani replied, ‘Thou, too, art the son of my father’s preceptor’s son. Therefore, O best of Brahmanas, thou art deserving of my regards and worship. O Kacha, when thou wert slain so many times by the Asuras, recollect today the affection I showed for thee. Remembering my friendship and affection for thee, and, indeed, my devoted regard also, O virtuous one, it behoveth thee not to abandon me without any fault. I am truly devoted to thee.’
“Kacha replied, ‘You are someone I hold in high regard and worship just like your father! Oh, you with perfect features, you are even more deserving of my respect! You are dearer than life to the noble Bhargava, oh kind one! As the daughter of my teacher, you are always worthy of my worship! Just as my teacher Sukra, your father, always deserves my respect, so do you, oh Devayani! So, you shouldn't say that.’ Hearing this, Devayani responded, ‘You are also the son of my father's teacher’s son. Therefore, oh best of Brahmanas, you are worthy of my respect and worship. Oh Kacha, when you were killed multiple times by the Asuras, remember the affection I showed you today. Keeping in mind my friendship and care for you, and my true devotion, oh virtuous one, you should not abandon me without any reason. I am genuinely devoted to you.’"
“Hearing all this, Kacha said, ‘O thou of virtuous vows, do not urge me into such a sinful course. O thou of fair eye-brows, be gracious unto me. Beautiful one, thou art to me an object of greater regard than my preceptor. Full of virtuous resolves, O large-eyed one, of face as handsome, as moon, the place where thou hadst resided, viz., the body of Kavya, hath also been my abode. Thou art truly my sister. Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us. I ask thy leave to return to my abode. Therefore, bless me so that my journey may be safe. I must be remembered by thee, when thou recallest me in connection with topics of conversation, as one that hath not transgressed virtue. Always attend upon my preceptor with readiness and singleness of heart.’ To all this, Devaniya answered, ‘Solicited, by me, if, indeed, thou truly refusest to make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.’
Hearing all this, Kacha said, "O you of virtuous vows, please don't push me into such a sinful decision. O you with lovely eyebrows, be kind to me. Beautiful one, you mean more to me than my teacher. Full of noble intentions, O large-eyed one, your former home in the body of Kavya has also been my place. You are truly my sister. Sweet one, we've happily spent our days together. We have a perfect understanding between us. I ask for your permission to return to my home. So, please bless me so that my journey is safe. I hope to be remembered by you, when you think of me in conversations, as one who has not strayed from virtue. Always serve my teacher with readiness and sincerity." To all of this, Devaniya replied, "If I have asked you, and indeed you truly refuse to make me your wife, then, O Kacha, your knowledge will not bear fruit."
“Hearing this, Kacha said, ‘I have refused thy request only because thou art the daughter of my preceptor, and not because thou hast any fault. Nor hath my preceptor in this respect issued any command. Curse me if it please thee. I have told thee what the behaviour should be of a Rishi. I do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou hast acted under the influence of passion and not from a sense of duty. Therefore, thy desire will not be fulfilled. No Rishi’s son shall ever accept thy hand in marriage. Thou hast said that my knowledge shall not bear fruit. Let it be so. But in respect of him it shall bear fruit to whom I may impart it.’
“Hearing this, Kacha said, ‘I only turned down your request because you are my teacher's daughter, not because you have done anything wrong. My teacher hasn’t given any command regarding this. Go ahead and curse me if it makes you feel better. I've explained how a Rishi should behave. I don’t deserve your curse, Devayani. But still, you’ve cursed me! You’ve acted out of passion, not duty. Because of this, your wish won’t come true. No son of a Rishi will ever marry you. You said my knowledge won’t yield any results. Fine, but it will be useful to whoever I choose to teach it to.’”
“Vaisampayana continued, ‘That first of Brahmanas, Kacha, having said so unto Devayani speedily wended his way unto the abode of the chief of the celestials. Beholding him arrived, the celestials with Indra ahead, having first worshipped him, spoke unto him as follows, ‘Thou hast indeed, performed an act of great benefit for us. Wonderful hath been thy achievement! Thy fame shall never die! Thou shall be a sharer with us in sacrificial offerings.’”
Vaisampayana continued, “That foremost of Brahmanas, Kacha, after saying this to Devayani, quickly made his way to the home of the king of the gods. When he arrived, the celestial beings, with Indra at the front, first paid their respects to him and then said, ‘You have truly done a great service for us. Your achievement is remarkable! Your reputation will live on forever! You will share in our sacrificial offerings.’”
SECTION LXXVIII
(Sambhava Parva continued)
“Vaisampayana said, ‘The dwellers in heaven became exceedingly glad in welcoming Kacha who had mastered the wonderful science. And, O bull of Bharata’s race, the celestials then learnt that science from Kacha and considered their object already achieved. And assembling together, they spoke unto him of a hundred sacrifices, saying, ‘The time hath come for showing prowess. Slay thy foes, O Purandara!’ And thus addressed, Maghavat, then accompanied by the celestials, set out, saying, ‘So be it.’ But on his way he saw a number of damsels. These maidens were sporting in a lake in the gardens of the Gandharva Chitraratha. Changing himself into wind, he soon mixed up the garments of those maidens which they had laid on the bank. A little while after, the maidens, getting up from the water, approached their garments that had, indeed, got mixed up with one another. And it so happened that from the intermingled heap, the garments of Devayani were appropriated by Sarmishtha, the daughter of Vrishaparvan, from ignorance that it was not hers. And, O king, thereupon, between them, Devayani and Sarmishtha, then ensued a dispute. And Devayani said, ‘O daughter of the Asura (chief), why dost thou take my attire, being, as thou art, my disciple? As thou art destitute of good behaviour, nothing good can happen to thee!’ Sarmishtha, however, quickly replied, ‘Thy father occupying a lower seat, always adoreth with downcast looks, like a hired chanter of praises, my father, whether he sitteth at his ease or reclineth at full length! Thou art the daughter of one that chanteth the praises of others, of one that accepteth alms. I am the daughter of one who is adored, of one who bestoweth alms instead of ever accepting them! Beggar-woman as thou art, thou art free to strike thy breast, to use ill words, to vow enmity to me, to give way to thy wrath. Acceptress of alms, thou weepest tears of anger in vain! If so minded, I can harm thee, but thou canst not. Thou desirest to quarrel. But know thou that I do not reckon thee as my equal!’
Vaisampayana said, ‘The heavenly beings were incredibly happy to welcome Kacha, who had mastered the extraordinary science. And, O strong one of Bharata’s lineage, the celestials then learned that science from Kacha and believed they had achieved their goal. Gathering together, they told him about a hundred sacrifices, saying, ‘The time has come to show your power. Defeat your enemies, O Purandara!’ Addressed this way, Maghavat, accompanied by the celestials, set out, saying, ‘Alright.’ But on his way, he saw a group of maidens. These young women were playing in a lake within the gardens of the Gandharva Chitraratha. Transforming into wind, he quickly mingled the garments that the maidens had left on the shore. Shortly after, the maidens, emerging from the water, approached their clothes, which had indeed gotten tangled together. It turned out that from the mixed heap, Sarmishtha, the daughter of Vrishaparvan, mistakenly took Devayani's garments, unaware that they were not hers. And, O king, a dispute arose between Devayani and Sarmishtha. Devayani said, ‘O daughter of the Asura (chief), why are you taking my clothes when you are my disciple? Since you lack good manners, nothing good will come to you!’ However, Sarmishtha quickly replied, ‘Your father, who sits in a lower place, always worships my father with downcast eyes, like a hired praise-singer, whether he is sitting comfortably or lying down! You are the daughter of someone who praises others, someone who accepts alms. I am the daughter of one who is respected, one who gives alms instead of receiving them! As a beggar, you are free to beat your chest, insult me, vow to be my enemy, and let your anger show. Accepting alms, you weep in anger for nothing! If I wanted to, I could harm you, but you cannot harm me. You want a fight. But know that I do not see you as my equal!’
“Vaisampayana continued, ‘Hearing these words, Devayani became exceedingly angry and began to pull at her clothes. Sarmishtha thereupon threw her into a well and went home. Indeed, the wicked Sarmishtha believing that Devayani was dead, bent her steps home-wards in a wrathful mood.
“Vaisampayana continued, ‘Hearing these words, Devayani became extremely angry and started to tug at her clothes. Sarmishtha then threw her into a well and went home. Indeed, the wicked Sarmishtha, believing that Devayani was dead, headed homeward in a furious mood.
“After Sarmishtha had left, Yayati the son of Nahusha soon came to that spot. The king had been out a-hunting. The couple of horses harnessed to his car and the other single horse with him were all fatigued. And the king himself was thirsty. And the son of Nahusha saw a well that was by. And he saw that it was dry. But in looking down into it, he saw a maiden who in splendour was like a blazing fire. And beholding her within it, the blessed king addressed that girl of the complexion of the celestials, soothing her with sweet words. And he said, ‘Who art thou, O fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep in affliction? How, indeed, hast thou fallen into this well covered with creepers and long grass? And, O slender-waisted girl, answer me truly whose daughter thou art.
“After Sarmishtha had left, Yayati, the son of Nahusha, soon arrived at that spot. The king had been out hunting. The two horses hitched to his chariot and the other single horse with him were all tired. The king himself was thirsty. Then, Yayati noticed a well nearby. He saw that it was dry, but when he looked down into it, he saw a maiden whose beauty shone like a blazing fire. Seeing her there, the blessed king spoke to the girl with a complexion like that of the celestial beings, comforting her with kind words. He said, ‘Who are you, O beautiful one, with nails shining like polished copper and earrings adorned with heavenly gems? You seem to be quite troubled. Why are you crying in distress? How did you end up in this well obscured by vines and tall grass? And, O slender-waisted girl, please tell me truly, whose daughter are you?’
“Devayani then replied, ‘I am the daughter of Sukra who brings back into life the Asuras slain by the gods. He doth not know what hath befallen me. This is my right hand, O king, with nails bright as burnished copper. Thou art well-born; I ask thee, to take and raise me up! I know thou art of good behaviour, of great prowess, and of wide fame! It behoveth thee, therefore, to raise me from this well.’
“Devayani then replied, ‘I am the daughter of Sukra, who brings the Asuras slain by the gods back to life. He does not know what has happened to me. This is my right hand, O king, with nails shiny like polished copper. You are well-born; I ask you to take me and lift me up! I know you are of good character, great skill, and wide renown! Therefore, it is fitting for you to lift me out of this well.’”
“Vaisampayana continued, ‘King Yayati, learning that she was a Brahmana’s daughter, raised her from that well by catching hold of her right hand. And the monarch promptly raising her from the pit and squinting to her tapering thighs, sweetly and courteously returned to his capital.
“Vaisampayana continued, ‘King Yayati, finding out that she was a Brahmana’s daughter, pulled her up from the well by holding her right hand. The king quickly brought her up from the pit and, gazing at her slender thighs, sweetly and politely returned to his city.’
“When the son of Nahusha had gone away, Devayani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her then. And she said, ‘O Ghurnika, go thou quickly and speak to my father without loss of time of everything as it hath happened. I shall not now enter the city of Vrishaparvan.’
“When Nahusha's son left, Devayani, who was beautiful and heartbroken, spoke to her maid, Ghurnika, who met her then. She said, ‘O Ghurnika, go quickly and tell my father everything that has happened without delay. I won't be going back into the city of Vrishaparvan.’”
“Vaisampayana continued, ‘Ghurnika, thus commanded, repaired quickly to the mansion, of the Asura chief, where she saw Kavya and spoke unto him with her perception dimmed by anger. And she said, ‘I tell thee, O great Brahmana, that Devayani hath been ill-used, O fortunate one, in the forest by Sarmishtha, the daughter of Vrishaparvan.’ And Kavya, hearing that his daughter had been ill-used by Sarmishtha speedily went out with a heavy heart, seeking her in the woods. And when he found her in the woods, he clasped her with affection and spoke unto her with voice choked with grief, ‘O daughter, the weal or woe that befalleth people is always due to their own faults. Thou hast therefore some fault, I ween, which hath been expiated thus.’ Hearing this Devayani replied, ‘Be it a penalty or not, listen to me with attention. O, hear that all Sarmishtha, the daughter of Vrishaparvan, hath said unto me. Really hath she said that thou art only the hired chanter of the praises of the Asura king! Even thus hath she—that Sarmishtha, Vrishaparvan’s daughter,—spoken to me, with reddened eyes, these piercing and cruel words, ‘Thou art the daughter of one that ever chanteth for hire the praises of others, of one that asketh for charities, of one that accepteth alms; whereas I am the daughter of one that receiveth adorations, of one that giveth, of one that never accepteth anything as gift!’ These have been the words repeatedly spoken unto me by the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with anger. If, O father, I am really the daughter of a hired chanter of praises, of one that accepteth gifts, I must offer my adorations in the hope of obtaining her grace! Oh, of this I have already told her!’
“Vaisampayana continued, ‘Ghurnika, given this command, hurried to the mansion of the Asura chief, where she found Kavya and spoke to him with her anger clouding her perception. She said, ‘I tell you, O great Brahmana, that Devayani has been mistreated, O fortunate one, in the forest by Sarmishtha, the daughter of Vrishaparvan.’ Upon hearing that his daughter had been wronged by Sarmishtha, Kavya quickly left with a heavy heart, searching for her in the woods. When he found her, he embraced her lovingly and spoke to her with a voice choked with grief, ‘O daughter, the fortune or misfortune that befalls individuals is always due to their own faults. You must have some fault, I believe, which has led to this.’ Devayani replied, ‘Whether it’s a punishment or not, listen to me carefully. O, hear what Sarmishtha, the daughter of Vrishaparvan, has said to me. She has indeed said that you are merely the hired singer of praises for the Asura king! This is what she—Sarmishtha, Vrishaparvan’s daughter—has said to me, with her eyes reddened with anger, these cutting and cruel words: ‘You are the daughter of someone who always sings praises for hire, someone who begs for charity, someone who accepts alms; while I am the daughter of one who receives worship, one who gives, one who never accepts anything as a gift!’ These are the words that the proud Sarmishtha, Vrishaparvan's daughter, has repeatedly spoken to me with eyes inflamed with rage. If, O father, I truly am the daughter of a hired singer of praises, of someone who accepts gifts, then I should pay my respects in hopes of winning her favor! Oh, I have already told her this!’
“Sukra replied, ‘Thou art, O Devayani, no daughter of a hired adorer, of one that asketh for alms and accepteth gifts. Thou art the daughter of one that adores none, but of one that is adored by all! Vrishaparvan himself knoweth it, and Indra, and king Yayati too. That inconceivable Brahma, that unopposable Godhead, is my strength! The self-create, himself, gratified by me, hath said that I am for aye the lord of that which is in all things on Earth or in Heaven! I tell thee truly that it is I who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!’
“Sukra replied, ‘You are not, O Devayani, the daughter of a hired worshipper, someone who begs for charity and takes gifts. You are the daughter of one who worships no one, but is worshipped by everyone! Vrishaparvan knows this, as do Indra and King Yayati. That unfathomable Brahma, that unstoppable divinity, is my strength! The self-created one, gratified by me, has declared that I am forever the lord of everything on Earth and in Heaven! I tell you honestly that it is I who brings rain for the benefit of all beings and who nourishes the annual plants that sustain all life!’”
“Vaisampayana continued, ‘It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger.’”
“Vaisampayana continued, ‘It was with these kind words of great importance that the father tried to soothe his daughter, troubled by sorrow and weighed down by anger.’”
SECTION LXXIX
(Sambhava Parva continued)
“Sukra continued, ‘Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything! The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses. He, therefore, is the true man that subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by him is everything conquered, who calmly subdueth his rising anger. He is regarded as a man who by having recourse to forgiveness, shaketh off his rising anger like a snake casting off its slough He that suppresseth his anger, he that regardeth not the evil speeches of others, he that becometh not angry, though there be cause, certainly acquireth the four objects for which we live (viz., virtue, profit, desire, and salvation) Between him that performeth without fatigue sacrifices every month for a hundred years, and him that never feeleth angry at anything, he that feeleth not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.’ Devayani, on hearing this speech of her father, said, ‘O father, I know, also what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaveth disrespectfully, he should never be forgiven by the preceptor if the latter is really desirous of benefiting the former. Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,—indeed, that hath been said to be the best of dwelling places,—where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan’s daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one’s enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.’”
“Sukra continued, ‘Listen, Devayani, those who don’t pay attention to the negative words of others can overcome anything! The wise say that a true charioteer firmly holds the reins of his horses without letting go. So, a real man is one who controls himself without giving in to anger. Understand, Devayani, that the one who calmly manages his anger conquers everything. He is seen as someone who, by choosing forgiveness, sheds his anger like a snake sheds its skin. The person who suppresses their anger, who doesn’t let the harsh words of others affect them, and who remains calm even when provoked will definitely achieve the four aims of life (virtue, profit, desire, and salvation). Between someone who makes sacrifices every month for a hundred years and someone who never gets angry, the one who stays calm is certainly superior. Children don’t know right from wrong and argue with each other. The wise never follow their example.’ Devayani, hearing her father’s words, replied, ‘Father, I understand the difference between anger and forgiveness and the strength each has. But when a student disrespects their teacher, the teacher should not forgive them if they truly want to help. So, I no longer want to live in a place where bad behavior is rewarded. A wise person seeking good shouldn’t stay among those who consistently speak ill of good character and noble lineage. One should live in a place recognized for good behavior and purity of birth, as that is said to be the best home. The cruel words of Vrishaparvan’s daughter hurt me deeply, just like how someone trying to start a fire burns dry wood. I can’t imagine anything more miserable than worshipping prosperous enemies while having nothing myself. The wise have indeed said that for such a person, even death would be preferable.’”
SECTION LXXX
(Sambhava Parva continued)
“Vaisampayana said, ‘Then Kavya, the foremost of Bhrigu’s line, became angry himself. And approaching Vrishaparvan where the latter was seated, began to address him without weighing his words, ‘O king,’ he said, ‘sinful acts do not, like the Earth, bear fruit immediately! But gradually and secretly do they extirpate their doers. Such fruit visiteth either in one’s own self, one’s son, or one’s grandson. Sins must bear their fruit. Like rich food they can never be digested. And because ye slew the Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted with the precepts of religion, and attentive to his duties, while residing in my abode, even for this act of slaughter—and for the mal-treatment of my daughter too, know, O Vrishaparvan, I shall leave thee and thy relatives! Indeed, O king, for this, I can no longer stay with thee! Dost thou, O Asura chief, think that I am a raving liar? Thou makest light of thy offence without seeking to correct it!’.
“Vaisampayana said, ‘Then Kavya, the top member of Bhrigu’s family, got angry. He went up to Vrishaparvan, who was seated there, and started speaking to him without holding back, ‘O king,’ he said, ‘sinful actions don’t produce immediate results like the Earth does! Instead, they gradually and secretly destroy the people who commit them. The consequences come back in one’s own life, one’s son, or one’s grandson. Sins must yield their consequences. Like rich food, they can never be digested. And because you killed the Brahmana Kacha, the grandson of Angiras, who was virtuous, knowledgeable about religious principles, and diligent in his duties while living in my home, because of this act of murder—and for the mistreatment of my daughter too, know this, O Vrishaparvan, I will leave you and your family! Indeed, O king, I cannot stay with you any longer! Do you, O Asura chief, think I’m just a crazy liar? You take your offense lightly without even trying to make it right!’
“Vrishaparvan then said, ‘O son of Bhrigu, never have I attributed want of virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in thee. Be kind to me! O Bhargava, if, leaving us, thou really goest hence, we shall then go into the depths of the ocean. Indeed, there is nothing else for us to do.’
“Vrishaparvan then said, ‘O son of Bhrigu, I've never accused you of lacking virtue or being deceitful. In fact, virtue and truth always reside in you. Please be kind to me! O Bhargava, if you truly intend to leave us, we will then plunge into the depths of the ocean. There’s really nothing else for us to do.’”
“Sukra then replied, ‘Ye Asuras, whether ye go into the depths of the ocean or fly away to all directions. I care little. I am unable to bear my daughter’s grief. My daughter is ever dear to me. My life dependeth on her. Seek ye to please her. As Vrihaspati ever seeketh the good of Indra, so do I always seek thine by my ascetic merits.’
“Sukra then replied, ‘You Asuras, whether you go to the depths of the ocean or fly off in all directions. I don’t care. I can’t stand my daughter’s grief. My daughter is always dear to me. My life depends on her. Do what you can to please her. Just as Vrihaspati always seeks the good of Indra, I always seek your well-being through my ascetic merits.’”
“Vrishaparvan then said, ‘O Bhargava, thou art the absolute master of whatever is possessed by the Asura chiefs in this world-their elephants, kine and horses, and even my humble self!’
“Vrishaparvan then said, ‘O Bhargava, you are the ultimate master of everything the Asura leaders have in this world— their elephants, cattle, and horses, and even my humble self!’”
“Sukra then answered, ‘If it is true, O great Asura, that I am the lord of all the wealth of the Asuras, then go and gratify Devayani.’
“Sukra then answered, ‘If it’s true, O great Asura, that I am the ruler of all the riches of the Asuras, then go and please Devayani.’”
“Vaisampayana continued, ‘when the great Kavya was so addressed by Vrishaparvan, he then went to Devayani and told her all. Devayani, however, quickly replied, ‘O Bhargava, if thou art truly the lord of the Asura king himself and of all his wealth, then let the king himself come to me and say so in my presence.’ Vrishaparvan then approached Devayani and told her, ‘O Devayani of sweet smiles, whatever thou desirest I am willing to give thee, however difficult it may be to grant the same.’ Devayani answered, ‘I desire Sarmishtha with a thousand maids to wait on me! She must also follow me to where my father may give me away.’
“Vaisampayana continued, ‘when the great Kavya was addressed by Vrishaparvan, he went to Devayani and shared everything with her. Devayani quickly replied, “O Bhargava, if you truly are the lord of the Asura king and all his riches, then let the king come to me himself and confirm this in my presence.” Vrishaparvan then approached Devayani and told her, “O Devayani with your sweet smiles, I am willing to give you whatever you desire, no matter how difficult it may be to fulfill.” Devayani responded, “I want Sarmishtha with a thousand maids to serve me! She must also follow me to where my father will give me away.”’
“Vrishaparvan then commanded a maid-servant in attendance on him, saying, ‘Go and quickly bring Sarmishtha hither. Let her also accomplish what Devayani wisheth.’
“Vrishaparvan then instructed a maidservant attending to him, saying, ‘Go and quickly bring Sarmishtha here. Let her also do what Devayani wants.’”
“Vaisampayana continued, ‘The maid-servant then repaired to Sarmishtha and told her, ‘O amiable Sarmishtha, rise and follow me. Accomplish the good of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the point of leaving his disciples (the Asuras). O sinless one, thou must do what Devayani wisheth.’ Sarmishtha replied, ‘I shall cheerfully do what Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and Devayani must not leave the Asuras through my fault.’
Vaisampayana continued, "The maidservant then went to Sarmishtha and said, 'O kind Sarmishtha, get up and come with me. Help your relatives. Devayani has urged the Brahmana (Sukra), and he is about to leave his followers (the Asuras). O pure one, you must do what Devayani wants.' Sarmishtha replied, 'I will gladly do what Devayani wants. Devayani has called for Sukra. I cannot let Sukra and Devayani abandon the Asuras because of me.'"
“Vaisampayana continued, ‘Commanded by her father, then, Sarmishtha, accompanied by a thousand maidens, soon came, in a palanquin, out of her father’s excellent mansion. And approaching Devayani she said, ‘With my thousand maids, I am thy waiting-maid! And I shall follow thee where thy father may give thee away.’ Devayani replied, ‘I am the daughter of one who chanteth the praises of thy father, and who beggeth and accepteth alms; thou, on the other hand, art the daughter of one who is adored. How canst thou be my waiting-maid?’
“Vaisampayana continued, ‘At her father's command, Sarmishtha, accompanied by a thousand maidens, soon arrived in a palanquin, leaving her father's beautiful mansion. She approached Devayani and said, ‘With my thousand maids, I am your waiting-maid! I will follow you wherever your father may give you away.’ Devayani replied, ‘I am the daughter of one who sings your father’s praises and who begs for and receives alms; you, on the other hand, are the daughter of one who is revered. How can you be my waiting-maid?’”
“Sarmishtha answered, ‘One must by all means contribute to the happiness of one’s afflicted relatives. Therefore shall I follow thee wherever thy father may give thee away.’
“Sarmishtha answered, ‘One must definitely contribute to the happiness of one's struggling relatives. So, I will follow you wherever your father may send you off.’”
“Vaisampayana continued, ‘When Sarmishtha thus promised to be Devayani’s waiting-maid the latter, O king, then spoke unto her father thus, ‘O best of all excellent Brahmanas, I am gratified. I shall now enter the Asura capital! I now know that thy science and power of knowledge are not futile!’
“Vaisampayana continued, ‘When Sarmishtha promised to be Devayani’s waiting-maid, Devayani then spoke to her father, saying, ‘O greatest of all Brahmanas, I’m pleased. I will now enter the Asura capital! I realize now that your knowledge and wisdom are not in vain!’”
“Vaisampayana continued, ‘That best of Brahmanas, of great reputation, thus addressed by his daughter, then, entered the Asura capital in the gladness of his heart. And the Danavas worshipped him with great reverence.’”
“Vaisampayana continued, ‘That best of Brahmanas, well-known for his greatness, was addressed by his daughter and then joyfully entered the Asura capital. The Danavas honored him with deep respect.’”
SECTION LXXXI
(Sambhava Parva continued)
Vaisampayana said, ‘After some length of time, O best of monarchs, Devayani of the fairest complexion went into the same woods for purposes of pleasure. And accompanied by Sarmishtha with her thousand maids she reached the same spot and began to wander freely. And waited upon by all those companions she felt supremely happy. And sporting with light hearts, they began drinking the honey in flowers, eating various kinds of fruit and biting some. And just at that time, king Yayati, the son of Nahusha, again came there tired and thirsty, in course of his wanderings, in search of deer. And the king saw Devayani and Sarmishtha, and those other maidens also, all decked with celestial ornaments and full of voluptuous languor in consequence of the flower-honey they drank. And Devayani of sweet smiles, unrivalled for beauty and possessed of the fairest complexion amongst them all, was reclining at her ease. And she was waited upon by Sarmishtha who was gently kneading her feet.
Vaisampayana said, "After a while, O best of kings, Devayani, with her beautiful complexion, went into the same woods for some leisure time. Accompanied by Sarmishtha and her thousand maids, she reached the same location and started to wander around freely. Surrounded by her companions, she felt extremely happy. Having light-hearted fun, they began drinking the honey from flowers, eating various fruits, and tasting others. At that moment, King Yayati, the son of Nahusha, returned there, tired and thirsty from his search for deer. The king saw Devayani, Sarmishtha, and the other maidens, all adorned with celestial ornaments and filled with a sense of indulgence from the flower honey they had consumed. Devayani, with her sweet smile and unmatched beauty, stood out among them all and was reclining comfortably. Sarmishtha was gently kneading her feet."
“And Yayati seeing all this, said, ‘O amiable ones, I would ask you both your names and parentage. It seems that these two thousand maids wait on you two.’ ‘Hearing the monarch, Devayani then answered, ‘Listen to me, O best of men. Know that I am the daughter of Sukra, the spiritual guide of the Asuras. This my companion is my waiting-maid. She attendeth on me wherever I go. She is Sarmishtha, the daughter of the Asura king Vrishaparvan.’
“And Yayati saw all this and said, ‘O lovely ones, I would like to know your names and who your parents are. It seems that these two thousand maids serve you both.’ Hearing the king, Devayani then replied, ‘Listen to me, O noble man. Know that I am the daughter of Sukra, the spiritual teacher of the Asuras. This is my companion, my maid who follows me wherever I go. Her name is Sarmishtha, the daughter of the Asura king Vrishaparvan.’”
“Yayati then asked, ‘I am curious to know why is this thy companion of fair eye-brows, this maiden of the fairest complexion, the daughter of the Asura chief thy waiting-maid!’ Devayani replied, ‘O best of king, everything resulteth from Fate. Knowing this also to be the result of Fate, wonder not at it. Thy feature and attire are both like a king’s. Thy speech also is fair and correct as that of the Vedas. Tell me thy name, whence thou art and whose son also.’
“Yayati then asked, ‘I’m curious to know why this beautiful girl with lovely eyebrows, the fairest-skinned daughter of the Asura chief, is your waiting maid!’ Devayani replied, ‘O best of kings, everything happens because of Fate. Knowing this is also due to Fate, don’t be surprised by it. Your looks and clothes are both like a king’s. Your speech is also pleasant and proper, just like the Vedas. Tell me your name, where you’re from, and who your father is.’”
“The monarch replied, ‘During my vow of Brahmacharya, the whole Vedas entered my ears. I am known as Yayati, a king’s son and myself a king.’ Devayani then enquired, ‘O king, what hast thou come here for? Is it to gather lotuses or to angle or to hunt?’ Yayati said, ‘O amiable one, thirsty from the pursuit of deer, I have come hither in search of water. I am very much fatigued. I await but your commands to leave this spot.’
“The king replied, ‘During my vow of celibacy, I absorbed all the Vedas. I’m known as Yayati, the son of a king and a king myself.’ Devayani then asked, ‘O king, what have you come here for? Is it to collect lotuses, fish, or hunt?’ Yayati said, ‘O gentle one, tired from chasing deer, I’ve come here looking for water. I’m quite exhausted. I’m ready to leave as soon as you give me your command.’”
“Devayani answered, ‘With my two thousand damsels and my waiting-maid Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my friend and lord.’
“Devayani answered, ‘With my two thousand maidens and my waiting maid Sarmishtha, I await your orders. Wishing you prosperity. Be my friend and my lord.’”
“Yayati, thereupon, replied, ‘Beautiful one, I do not deserve thee. Thou art the daughter of Sukra far superior to me. Thy father cannot bestow thee even on a great king.’ To this Devayani replied, ‘Brahmanas had before this been united with the Kshatriyas, and Kshatriyas with Brahmanas. Thou art the son of a Rishi and thyself a Rishi. Therefore, O son of Nahusha, marry me.’ Yayati, however, replied, ‘O thou of the handsomest features, the four orders have, indeed, sprung from one body. But their duties and purity are not the same, the Brahmana being truly superior to all.’ Devayani answered, ‘This hand of mine hath never been touched before by any man save thee. Therefore, do I accept thee for my lord. How, indeed, shall any other man touch my hand which had before been touched by thyself who art a Rishi? Yayati then said, ‘The wise know that a Brahmana is more to be avoided than an angry snake of virulent poison, or a blazing fire of spreading flames.’ Devayani then told the monarch, ‘O bull amongst men, why dost thou, indeed, say that Brahmana should be more avoided than an angry snake of virulent poison or a blazing fire of spreading flames?’ The monarch answered, ‘The snake killeth only one. The sharpest weapon slayeth but a single person. The Brahmana, when angry destroyeth whole cities and kingdoms! Therefore, O timid one, do I deem a Brahmana as more to be avoided than either. I cannot hence wed thee, O amiable one, unless thy father bestoweth thee on me. Devayani then said, ‘Thou art, indeed, chosen by me. And, O king, it is understood that thou wilt accept me if my father bestoweth me on thee. Thou needst not fear to accept my poor self bestowed on thee. Thou dost not, indeed, ask for me.’
“Yayati then replied, ‘Beautiful one, I don’t deserve you. You are the daughter of Sukra, far superior to me. Your father wouldn’t even give you to a great king.’ To this, Devayani answered, ‘Brahmins have been united with Kshatriyas before, and Kshatriyas with Brahmins. You are the son of a sage, and you are a sage yourself. So, O son of Nahusha, marry me.’ Yayati responded, ‘O you with the most beautiful features, the four social orders did indeed arise from one body. But their duties and purity are not the same; the Brahmin is truly superior to all.’ Devayani replied, ‘This hand of mine has never been touched by any man except you. Therefore, I accept you as my lord. How can any other man touch my hand that has been touched by you, who are a sage?’ Yayati then said, ‘The wise know that a Brahmin is to be avoided more than an angry poisonous snake or a raging fire.’ Devayani then asked the king, ‘O greatest of men, why do you say that a Brahmin should be avoided more than an angry snake or a blazing fire?’ The king answered, ‘The snake kills only one person. The sharpest weapon can slay just a single individual. But an angry Brahmin can destroy entire cities and kingdoms! So, O timid one, I consider a Brahmin more dangerous than either. I cannot marry you, O dear one, unless your father gives you to me.’ Devayani then said, ‘You are indeed chosen by me. And, O king, it’s understood that you will accept me if my father grants me to you. You need not fear accepting me, as I am humbly offered to you. You do not, in fact, ask for me.’”
“Vaisampayana continued, ‘After this, Devayani quickly sent a maidservant to her father. The maid represented to Sukra everything as it had happened. And as soon as he had heard all, Bhargava came and saw Yayati. And beholding Bhargava come, Yayati worshipped and adored that Brahmana, and stood with joined palms in expectation of his commands.’
“Vaisampayana continued, ‘After this, Devayani quickly sent a maidservant to her father. The maid told Sukra everything that had happened. As soon as he heard it all, Bhargava came and saw Yayati. And seeing Bhargava approach, Yayati worshipped and honored that Brahmana, standing with his hands together, waiting for his instructions.’”
“And Devayani then said, ‘This O father, is the son of Nahusha. He took hold of my hand, when I was in distress. I bow to thee. Bestow me upon him. I shall not wed any other person in the world.’ Sukra exclaimed, ‘O thou of splendid courage, thou hast, indeed, been accepted as her lord by this my dear daughter. I bestow her on thee. Therefore, O son of Nahusha, accept her as thy wife.’
"And Devayani then said, 'Father, this is the son of Nahusha. He helped me when I was in trouble. I bow to you. Please give me to him. I won’t marry anyone else in the world.' Sukra exclaimed, 'O you of great courage, my dear daughter has indeed chosen you as her lord. I give her to you. So, O son of Nahusha, take her as your wife.'"
“Yayati then said, ‘I solicit the boon, O Brahmana, that by so doing, the sin of begetting a half-breed might not touch me.’ Sukra, however, assured him by saying, ‘I shall absolve thee from the sin. Ask thou the boon that thou desirest. Fear not to wed her. I grant thee absolution. Maintain virtuously thy wife—the slender-waisted Devayani. Transports of happiness be thine in her company. This other maiden, Vrishaparvan’s daughter, Sarmishtha should ever be regarded by thee. But thou shall not summon her to thy bed.’
“Yayati then said, ‘I ask for the blessing, O Brahmana, that by doing this, the sin of having a half-breed child won't affect me.’ Sukra, however, reassured him by saying, ‘I will free you from that sin. Ask for the blessing you desire. Don’t hesitate to marry her. I grant you forgiveness. Treat your wife—the slender-waisted Devayani—with virtue. May you find great happiness in her company. You should always regard this other maiden, Sarmishtha, the daughter of Vrishaparvan. But you must not call her to your bed.’”
“Vaisampayana continued, ‘Thus addressed by Sukra, Yayati then walked round the Brahmana. And the king then went through the auspicious ceremony of marriage according to the rites of the scriptures. And having received from Sukra this rich treasure of the excellent Devayani with Sarmishtha and those two thousand maidens, and duly honoured also by Sukra himself and the Asuras, the best of monarchs, then, commanded by the high-souled Bhargava, returned to his capital with a joyous heart.’”
“Vaisampayana continued, ‘After being advised by Sukra, Yayati walked around the Brahmana. The king then performed the marriage ceremony according to the sacred rituals. Having accepted this valuable gift of the wonderful Devayani along with Sarmishtha and those two thousand maidens, and being duly honored by Sukra himself and the Asuras, the greatest of kings, commanded by the noble Bhargava, returned to his capital with a joyful heart.’”
SECTION LXXXII
(Sambhava Parva continued)
“Vaisampayana said, ‘Yayati then, on returning to his capital which was like unto the city of Indra, entered his inner apartments and established there his bride Devayani. And the monarch, directed by Devayani, established Vrishaparvan’s daughter Sarmishtha in a mansion especially erected near the artificial woods of Asokas in his gardens. And the king surrounded Vrishaparvan’s daughter Sarmishtha with a thousand maids and honoured her by making every arrangement for her food and garments. But it was with Devayani that the royal son of Nahusha sported like a celestial for many years in joy and bliss. And when her season came, the fair Devayani conceived. And she brought forth as her first child a fine boy. And when a thousand years had passed away, Vrishaparvan’s daughter Sarmishtha having attained to puberty saw that her season had come. She became anxious and said to herself, ‘My season hath arrived. But I have not yet chosen a husband. O, what hath happened, what should I do? How am I to obtain the fruition of my wishes? Devayani hath become mother. My youth is doomed to pass away in vain. Shall I choose him also for my husband whom Devayani hath chosen? This is, indeed, my resolve: that monarch should give me a son. Will not the virtuous one grant me a private interview?’
“Vaisampayana said, ‘Yayati then, returning to his capital which was like the city of Indra, entered his private chambers and brought in his bride Devayani. Following Devayani's guidance, the king settled Vrishaparvan’s daughter Sarmishtha in a mansion specially built near the artificial Asoka woods in his gardens. The king surrounded Sarmishtha with a thousand maids and made every arrangement for her food and clothing. But it was with Devayani that the royal son of Nahusha enjoyed many years of happiness and bliss. When the time came, the beautiful Devayani became pregnant and gave birth to a fine boy. After a thousand years had passed, Vrishaparvan’s daughter Sarmishtha reached puberty and realized that her time had come. She became worried and thought to herself, ‘My time has arrived. But I have not yet chosen a husband. Oh, what has happened, what should I do? How can I fulfill my wishes? Devayani has become a mother. My youth is going to waste. Should I choose him as my husband too, whom Devayani has chosen? This is my decision: that king should give me a son. Will the virtuous one grant me a private meeting?’”
“Vaisampayana continued, ‘While Sarmishtha was thus busy with her thoughts, the king wandering listlessly came to that very wood of Asokas, and beholding Sarmishtha before him, stood there in silence. Then Sarmishtha of sweet smiles seeing the monarch before her with nobody to witness what might pass, approached him and said with joined palms, ‘O son of Nahusha, no one can behold the ladies that dwell in the inner apartments of Soma, of Indra, of Vishnu, of Yama, of Varuna, and of thee! Thou knowest, O king, that I am both handsome and well-born. I solicit thee, O king! My season hath arrived. See that it goeth not in vain.’
Vaisampayana continued, “While Sarmishtha was lost in her thoughts, the king aimlessly wandered into the Asoka grove. Spotting Sarmishtha there, he stood silently. Then, with a sweet smile, Sarmishtha noticed the king alone with no one around to witness their encounter, approached him, and said with her palms together, ‘O son of Nahusha, no one can see the ladies who live in the inner quarters of Soma, Indra, Vishnu, Yama, Varuna, and you! You know, O king, that I am both beautiful and of good lineage. I ask you, O king! My time has come. Make sure it isn’t wasted.’”
“Yayati answered, ‘Well do I know that honour of birth is thine, born as thou art in the proud race of the Danavas. Thou art also gifted with beauty. I do not, indeed, see even the speck of a fault in thy feature. But Usanas commanded me, while I was united with Devayani, that never should Vrishaparvan’s daughter he summoned to my bed.’
“Yayati replied, ‘I know very well that you come from a noble family, being born into the prestigious line of the Danavas. You are also incredibly beautiful. I truly see no flaw in your appearance at all. However, Usanas instructed me, while I was with Devayani, that I should never call Vrishaparvan’s daughter to my bed.’”
“Sarmishtha then said, ‘It hath been said, O king, that it is not sinful to lie on the occasion of a joke, in respect of women sought to be enjoyed, on occasions of marriage, in peril of immediate death and of the loss of one’s whole fortune. Lying is excusable on these five occasions. O king, it is not true that he is fallen who speaks not the truth when asked. Both Devayani and myself have been called hither as companions to serve the same purpose. When, therefore, thou hadst said that you wouldst confine thyself to one only amongst as, that was a lie thou hadst spoken.’ Yayati replied, ‘A king should ever be a model in the eyes of his people. That monarch certainly meets with destruction who speaks an untruth. As for myself, I dare not speak an untruth even if the greatest loss threatens me!’ Sarmishtha answered, ‘O monarch, one may look upon her friend’s husband as her own. One’s friend’s marriage is the same as one’s own. Thou hast been chosen by my friend as her husband. Thou art as much my husband, therefore.’ Yayati then said, ‘It is, indeed my vow always to grant what one asketh. As thou askest me, tell me then what I am to do.’ Sarmishtha then said, ‘Absolve me, O king, from sin. Protect my virtue. Becoming a mother by thee, let me practise the highest virtue in this world. It is said, O king, that a wife, a slave, and a son can never earn wealth for themselves. What they earn always belongeth to him who owneth them. I am, indeed, the slave of Devayani. Thou art Devayani’s master and lord. Thou art, therefore, O king, my master and lord as much as Devayani’s! I solicit thee! O, fulfil my wishes!’
“Sarmishtha then said, ‘It’s been said, King, that it’s not wrong to lie for a joke, especially regarding women desired during marriage, in situations of imminent death, and when facing the loss of all one’s wealth. Lying is excusable in these five situations. King, it’s not true that someone is ruined for not telling the truth when asked. Both Devayani and I have been brought here as companions for the same purpose. So when you said you would stick to just one of us, that was a lie you told.’ Yayati replied, ‘A king should always be a role model for his people. That ruler will certainly meet his downfall who tells a lie. As for me, I wouldn’t dare lie even if the greatest loss were to threaten me!’ Sarmishtha answered, ‘Oh monarch, one may view her friend’s husband as her own. A friend’s marriage is just like your own. You have been chosen by my friend as her husband. Therefore, you are also my husband.’ Yayati then said, ‘It is indeed my vow to always grant what is asked of me. Since you ask me, tell me what I should do.’ Sarmishtha then said, ‘Free me from sin, O king. Protect my virtue. By becoming a mother through you, allow me to practice the highest virtue in this world. It’s said, O king, that a wife, a slave, and a son can never earn wealth for themselves. What they earn always belongs to the one who owns them. I am indeed Devayani’s slave. You are Devayani’s master and lord. Therefore, O king, you are as much my master and lord as Devayani’s! I ask you! Please fulfill my wishes!’”
“Vaisampayana continued, ‘Thus addressed by Sarmishtha, the monarch was persuaded into the truth of all she spoke. He therefore, honoured Sarmishtha by protecting her virtue. And they passed some time together. And taking affectionate farewell of each other, they then parted, each returning to whence he or she had come.
Vaisampayana continued, ‘After Sarmishtha spoke to him this way, the king was convinced by everything she said. He honored Sarmishtha by safeguarding her virtue. They spent some time together, and after a warm farewell, they parted ways, each returning to where they had come from.
“And it came to pass that Sarmishtha of sweet smiles and fair eyebrows conceived in consequence of that connection of hers with that best of monarchs. And, O king, that lotus-eyed lady then in due course of time brought forth a son of the splendour of a celestial child and of eyes like-lotus-petals.’”
“And it happened that Sarmishtha, with her sweet smiles and beautiful eyebrows, became pregnant because of her relationship with the best of kings. And, oh king, that lady with lotus-like eyes eventually gave birth to a son, shining like a celestial being, with eyes like lotus petals.”
SECTION LXXXIII
(Sambhava Parva continued)
“Vaisampayana said, ‘When Devayani of sweet smiles heard of the birth of this child, she became jealous, and O Bharata, Sarmishtha became an object of her unpleasant reflections. And Devayani, repairing to her, addressed her thus, ‘O thou of fair eye-brows, what sin is this thou hast committed by yielding to the influence of lust?’ Sarmishtha replied, ‘A certain Rishi of virtuous soul and fully conversant with the Vedas came to me. Capable of granting boons he was solicited by me to grant my wishes that were based on considerations of virtue. O thou of sweet smiles, I would not seek the sinful fulfilment of my desires. I tell thee truly that this child of mine is by that Rishi!’ Devayani answered, ‘It is all right if that be the case, O timid one! But if the lineage, name, and family of that Brahmana be known to thee, I should like to hear them.’ Sarmishtha replied, ‘O thou of sweet smiles, in asceticism and energy, that Rishi is resplendent like the Sun himself. Beholding him, I had not, any need to make these enquiries—’ Devayani then said, ‘If this is true, if indeed, thou hast obtained thy child from such a superior Brahmana, then, O Sarmishtha, I have no cause of anger.’
Vaisampayana said, 'When Devayani, with her sweet smile, learned about the birth of this child, she felt jealous, and, O Bharata, Sarmishtha became the focus of her negative thoughts. Devayani went to her and said, ‘O you with beautiful eyebrows, what sin have you committed by giving in to lust?’ Sarmishtha replied, ‘A certain Rishi, who is virtuous and knowledgeable about the Vedas, came to me. He has the power to grant wishes, and I asked him to fulfill my wishes based on virtue. O you with sweet smiles, I wouldn’t seek to fulfill my desires in a sinful way. I swear that this child of mine is from that Rishi!’ Devayani responded, ‘That’s okay if that’s true, O timid one! But if you know the lineage, name, and family of that Brahmana, I’d like to hear them.’ Sarmishtha answered, ‘O you with sweet smiles, that Rishi is radiant in asceticism and energy, like the Sun itself. I had no need to ask any questions upon seeing him—’ Devayani then said, ‘If that’s true, if you really got your child from such a superior Brahmana, then, O Sarmishtha, I have no reason to be angry.’
“Vaisampayana continued, ‘Having thus talked and laughed with each other, they separated, Devayani returning to the palace with the knowledge imparted to her by Sarmishtha. And, O king, Yayati also begot on Devayani two sons called Yadu and Turvasu, who were like Indra and Vishnu. And Sarmishtha, the daughter of Vrishaparvan, became through the royal sage the mother of three sons in all, named Drahyu, Anu, and Puru.
“Vaisampayana continued, ‘After chatting and laughing together, they parted ways, with Devayani going back to the palace, having learned from Sarmishtha. And, O king, Yayati also had two sons with Devayani, named Yadu and Turvasu, who were like Indra and Vishnu. And Sarmishtha, the daughter of Vrishaparvan, became the mother of three sons in total through the royal sage, named Drahyu, Anu, and Puru.
“And, O king, it so came to pass that one day Devayani of sweet smiles, accompanied by Yayati, went into a solitary part of the woods, (in the king’s extensive park). And there she saw three children of celestial beauty playing with perfect trustfulness. And Devayani asked in surprise, ‘Whose children are they, O king, who are so handsome and so like unto the children of the celestials? In splendour and beauty they are like thee, I should think.’
“And, oh king, it happened one day that Devayani, with her sweet smile, went into a secluded area of the woods (in the king’s vast park) along with Yayati. There, she spotted three children of heavenly beauty playing with complete trust. Devayani asked in surprise, ‘Whose children are they, oh king, who are so beautiful and resemble the offspring of the gods? In their splendor and beauty, they seem just like you, I would say.’”
“Vaisampayana continued, ‘And Devayani without waiting for a reply from the king, asked the children themselves, ‘Ye children, what is your lineage? Who is your father? Answer me truly. I desire to know all.’ Those children then pointed at the king (with their forefingers) and spoke of Sarmishtha as their mother.
“Vaisampayana continued, ‘And without waiting for a response from the king, Devayani asked the children directly, ‘Hey kids, what's your lineage? Who's your father? Please answer honestly. I want to know everything.’ The children then pointed at the king with their fingers and mentioned Sarmishtha as their mother.
“And having so said, the children approached the king to clasp his knees. But the king dared not caress them in the presence of Devayani. The boys then left the place, and made towards their mother, weeping in grief. And the king, at this conduct of the boys, became very much abashed. But Devayani, marking the affection of the children for the king learnt the secret and addressing Sarmishtha, said, ‘How hast thou dared to do me an injury, being, as thou art, dependent on me? Dost thou not fear to have recourse once more to that Asura custom of thine?’
“And after saying this, the children went up to the king to hug his knees. But the king didn't dare to embrace them in front of Devayani. The boys then left and went to their mother, crying in sorrow. Seeing this, the king felt very embarrassed. But Devayani, noticing the children's affection for the king, figured out what was going on and said to Sarmishtha, ‘How could you hurt me, considering that you're dependent on me? Don't you fear going back to that Asura way of yours?’”
“Sarmishtha said, ‘O thou of sweet smiles, all that I told thee of a Rishi is perfectly true. I have acted rightly and according to the precepts of virtue, and therefore, do I not fear thee. When thou hadst chosen the king for thy husband, I, too, chose him as mine. O beautiful one, a friend’s husband is, according to usage, one’s own husband as well. Thou art the daughter of a Brahmana and, therefore, deservest my worship and regard. But dost thou not know that this royal sage is held by me in greater esteem still?’
“Sarmishtha said, ‘Oh, you with the lovely smile, everything I told you about a sage is completely true. I’ve acted rightly and followed the principles of virtue, so I don’t fear you. When you chose the king as your husband, I also chose him for myself. Oh, beautiful one, according to tradition, a friend’s husband is also considered your own husband. You are the daughter of a Brahmin, so you deserve my respect and admiration. But don’t you realize that I hold this royal sage in even higher regard?’”
“Vaisampayana said, ‘Devayani then, hearing those words of hers, exclaimed, O king, thus, ‘Thou hast wronged me, O monarch! I shall not live here any longer.’ And saying this, she quickly rose, with tearful eyes, to go to her father. And the king was grieved to see her thus, and alarmed greatly, followed in her foot-steps, endeavouring to appease her wrath. But Devayani, with eyes red with anger, would not desist. Speaking not a word to the king, with eyes bathed in tears, she soon reached the side of her father Usanas, the son of Kavi. And beholding her father, she stood before him, after due salutations. And Yayati also, immediately after, saluted and worshipped Bhargava.’
“Vaisampayana said, ‘Devayani then, hearing those words of hers, exclaimed, O king, thus, ‘You’ve wronged me, O monarch! I can’t stay here any longer.’ And saying this, she quickly got up, her eyes filled with tears, to go to her father. The king was saddened to see her like this and was very worried, so he followed her, trying to calm her anger. But Devayani, with eyes red from rage, wouldn’t relent. Not saying a word to the king, with tears streaming down her face, she quickly reached her father Usanas, the son of Kavi. And upon seeing her father, she stood before him after paying her respects. Yayati also immediately saluted and honored Bhargava.’
“And Devayani said, ‘O father, virtue hath been vanquished by vice. The low have risen, and the high have fallen. I have been offended again by Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten upon her by this king Yayati. But, O father, being luckless I have got only two sons! O son of Bhrigu, this king is renowned for his knowledge of the precepts of religion. But, O Kavya, I tell thee that he hath deviated from the path of rectitude.’
“And Devayani said, ‘Oh father, virtue has been defeated by vice. The low have risen, and the high have fallen. I have been wronged again by Sarmishtha, the daughter of Vrishaparvan. This king Yayati has fathered three sons with her. But, oh father, I, being unfortunate, have only two sons! Oh son of Bhrigu, this king is famous for his understanding of religious teachings. But, oh Kavya, I tell you that he has strayed from the path of righteousness.’”
“Sukra, hearing all this, said, ‘O monarch, since thou hast made vice thy beloved pursuit, though fully acquainted with the precepts of religion, invincible decrepitude shall paralyse thee!’ Yayati answered, ‘Adorable one, I was solicited by the daughter of the Danava king to fructify her season. I did it from a sense of virtue and not from other motives. That male person, who being solicited by a woman in her season doth not grant her wishes, is called, O Brahmana, by those conversant with the Vedas, a slayer of the embryo. He who, solicited in secret by a woman full of desire and in season, goeth not in unto her, loseth virtue and is called by the learned a killer of the embryo, O son of Bhrigu, for these reasons, and anxious to avoid sin, I went into Sarmishtha.’ Sukra then replied, ‘Thou art dependent on me. Thou shouldst have awaited my command. Having acted falsely in the matter of thy duty, O son of Nahusha, thou hast been guilty of the sin of theft.’
“Sukra, hearing all this, said, ‘O king, since you have made vice your preferred pursuit, even though you know the principles of religion, inevitable old age will paralyze you!’ Yayati replied, ‘Beloved one, I was approached by the daughter of the Danava king to fulfill her desire. I did it out of a sense of duty and not for other reasons. That man, who, when approached by a woman in her time, does not grant her wishes, is considered, O Brahmana, by those familiar with the Vedas, a slayer of the embryo. He who, secretly approached by a woman filled with desire and in her time, does not go to her, loses his virtue and is seen as a killer of the embryo, O son of Bhrigu. For these reasons, seeking to avoid sin, I went to Sarmishtha.’ Sukra then replied, ‘You rely on me. You should have awaited my command. By acting against your duty, O son of Nahusha, you have committed the sin of theft.’”
“Vaisampayana continued, ‘Yayati, the son of Nahusha, thus cursed by the angry Usanas, was then divested of his youth and immediately overcome by decrepitude. And Yayati said, ‘O son of Bhrigu, I have not yet been satiated with youth or with Devayani. Therefore, O Brahmana, be graceful unto me so that decrepitude might not touch me.’ Sukra then answered, ‘I never speak an untruth. Even now, O king, art thou attacked by decrepitude. But if thou likest, thou art competent to transfer this thy decrepitude to another.’ Yayati said, ‘O Brahmana, let it be commanded by thee that that son of mine who giveth me his youth shall enjoy my kingdom, and shall achieve both virtue and fame.’ Sukra replied, ‘O son of Nahusha, thinking of me thou mayst transfer this thy decrepitude to whomsoever thou likest. That son who shall give thee his youth shall become thy successor to the throne. He shall also have long life, wide fame, and numerous progeny!’”
“Vaisampayana continued, ‘Yayati, the son of Nahusha, cursed by the angry Usanas, lost his youth and was immediately struck by old age. Yayati then said, ‘O son of Bhrigu, I’m not yet satisfied with my youth or with Devayani. So, O Brahmana, please be kind to me so that old age doesn’t overtake me.’ Sukra then replied, ‘I never tell a lie. Even now, O king, old age is attacking you. But if you wish, you can transfer this old age to someone else.’ Yayati said, ‘O Brahmana, let it be declared that whoever of my sons gives me his youth shall enjoy my kingdom, and will gain both virtue and fame.’ Sukra replied, ‘O son of Nahusha, by thinking of me, you can transfer this old age to whoever you choose. The son who gives you his youth will become your heir to the throne. He will also have a long life, great fame, and many descendants!’”
SECTION LXXXIV
(Sambhava Parva continued)
“Vaisampayana said, ‘Yayati, then, overcome with decrepitude, returned to his capital and summoning his eldest son Yadu who was also the most accomplished, addressed him thus, ‘Dear child, from the curse of Kavya called also Usanas, decrepitude and wrinkles and whiteness of hair have come over me. But I have not been gratified yet with the enjoyment of youth. Do thou, O Yadu, take this my weakness along with my decrepitude. I shall enjoy with thy youth. And when a full thousand years will have elapsed, returning to thee thy youth, I shall take back my weakness with this decrepitude!’
“Vaisampayana said, ‘Yayati, now old and frail, returned to his capital and called for his eldest son Yadu, who was also the most skilled. He addressed him, ‘Dear son, I have been struck by the curse of Kavya, also known as Usanas, which has brought me old age, wrinkles, and gray hair. But I have not yet experienced the pleasures of youth. So, Yadu, please take on my weakness along with my old age. I will enjoy your youth. And after a full thousand years have passed, I will return your youth to you and take back my weakness along with this old age!’”
“Yadu replied, ‘There are innumerable inconveniences in decrepitude, in respect of drinking and eating. Therefore, O king, I shall not take thy decrepitude. This is, indeed, my determination. White hair on the head, cheerlessness and relaxation of the nerves, wrinkles all over the body, deformities, weakness of the limbs, emaciation, incapacity to work, defeat at the hands of friends and companions—these are the consequences of decrepitude. Therefore, O king, I desire not to take it. O king, thou hast many sons some of whom are dearer to thee. Thou art acquainted with the precepts of virtue. Ask some other son of thine to take thy decrepitude.
Yadu replied, "Getting old brings so many problems when it comes to eating and drinking. So, O king, I won’t accept your old age. That’s my decision. White hair, sadness, lack of energy, wrinkles all over the body, disabilities, weakness in the limbs, weight loss, inability to work, and being outdone by friends and companions—these are all effects of aging. Thus, O king, I don’t want it. You have many sons, some of whom are closer to you. You know the principles of virtue. Ask another son of yours to take your old age."
“Yayati replied, ‘Thou art sprung from my heart, O son, but thou givest me not thy youth. Therefore, thy children shall never be kings.’ And he continued, addressing another son of his, ‘O Turvasu, take thou this weakness of mine along with my decrepitude. With thy youth, O son, I like to enjoy the pleasure of life. After the lapse of a full thousand years I shall give back to thee thy youth, and take back from thee my weakness and decrepitude.’
“Yayati replied, ‘You are born from my heart, son, but you do not give me your youth. Because of this, your children will never be kings.’ He then turned to another son of his, ‘O Turvasu, take this weakness of mine along with my old age. I want to enjoy the pleasures of life with your youth, son. After a full thousand years, I will return your youth to you and take back my weakness and old age.’”
“Turvasu replied, ‘I do not like decrepitude, O father, it takes away all appetites and enjoyments, strength and beauty of person, intellect, and even life.’ Yayati said to him, ‘Thou art sprung from my heart, O son! But thou givest me not thy youth! Therefore, O Turvasu, thy race shall be extinct. Wretch, thou shall be the king of those whose practices and precepts are impure, amongst whom men of inferior blood procreate children upon women of blue blood, who live on meat, who are mean, who hesitate not to appropriate the wives of their superiors, whose practices are those of birds and beasts, who are sinful, and non-Aryan.’
“Turvasu replied, ‘I don’t like old age, Dad; it takes away all desires and pleasures, strength and beauty, intellect, and even life.’ Yayati said to him, ‘You are from my heart, my son! But you don’t give me your youth! Therefore, Turvasu, your lineage will come to an end. You miserable one, you will be the king of those whose actions and teachings are corrupt, among whom people of lower status have children with women of high status, who eat meat, who are mean, who don’t hesitate to take the wives of their betters, whose ways are like those of birds and beasts, who are sinful, and non-Aryan.’”
“Vaisampayana said, ‘Yayati, having thus cursed his son Turvasu, then, addressed Sarmishtha’s son Drahyu thus, ‘O Drahyu, take thou for a thousand years my decrepitude destructive of complexion and personal beauty and give me thy youth. When a thousand years have passed away, I shall return thee thy youth and take back my own weakness, and decrepitude.’ To this Drahyu replied, ‘O king, one that is decrepit can never enjoy elephants and cars and horses and women. Even his voice becometh hoarse. Therefore, I do not desire (to take) thy decrepitude.’ Yayati said to him, ‘Thou art sprung from my heart, O son! But thou refusest to give me thy youth. Therefore, thy most cherished desires shall never be fulfilled. Thou shalt be king only in name, of that region where there are no roads for (the passage of) horses and cars and elephants, and good vehicles, and asses, and goats and bullocks, and palanquins; where there is swimming only by rafts and floats.’ Yayati next addressed Anu and said, ‘O Anu, take my weakness and decrepitude. I shall with thy youth enjoy the pleasures of life for a thousand years.’ To this Anu replied, ‘Those that are decrepit always eat like children and are always impure. They cannot pour libations upon fire in proper times. Therefore, I do not like to take thy decrepitude.’ Yayati said to him, ‘Thou art sprung from my heart, thou givest not thy youth. Thou findest so many faults in decrepitude. Therefore, decrepitude shall overcome thee! And, O Anu, thy progeny also as soon as they attain to youth, shall die. And thou shalt also not be able to perform sacrifices before fire.’
“Vaisampayana said, ‘Yayati, having cursed his son Turvasu, then addressed Sarmishtha’s son Drahyu, saying, ‘O Drahyu, take my old age, which diminishes my looks and beauty, for a thousand years and give me your youth. When a thousand years have passed, I will return your youth and take back my own frailty and old age.’ Drahyu replied, ‘O king, someone who is old can never enjoy elephants, chariots, horses, or women. Even his voice becomes hoarse. So I do not want your old age.’ Yayati responded, ‘You are my own blood, O son! Yet you refuse to give me your youth. Because of this, your deepest wishes will never come true. You will be a king only in name, in a land without roads for horses, chariots, elephants, good vehicles, donkeys, goats, oxen, and palanquins; where swimming is only possible on rafts and floats.’ Yayati then turned to Anu and said, ‘O Anu, take my frailty and old age. With your youth, I will enjoy the pleasures of life for a thousand years.’ Anu replied, ‘Those who are old always eat like children and are always unclean. They can’t make offerings to the fire at the right time. So, I do not want your old age.’ Yayati told him, ‘You are my own blood, yet you won’t give your youth. You find so many faults in old age. Therefore, old age will overcome you! And, O Anu, your descendants will also die as soon as they reach youth, and you won’t be able to make sacrifices to the fire either.’”
“Yayati at last turned to his youngest child, Puru, and addressing him said, ‘Thou art, O Puru, my youngest son! But thou shall be the first of all! Decrepitude, wrinkles, and whiteness of hair have come over me in consequence of the curse of Kavya called also Usanas. I have not yet however, been satiated with my youth. O Puru, take thou this my weakness and decrepitude! With thy youth I shall enjoy for some years the pleasures of life. And when a thousand years have passed away, I shall give back to thee thy youth and take back my own decrepitude.’
“Yayati finally turned to his youngest child, Puru, and said to him, ‘You are, Puru, my youngest son! But you will be the first of all! Old age, wrinkles, and gray hair have come over me because of the curse of Kavya, also known as Usanas. I still haven’t had my fill of youth. O Puru, take this weakness and old age from me! With your youth, I will enjoy the pleasures of life for a few years. And when a thousand years have passed, I will return your youth to you and take back my own old age.’”
“Vaisampayana said, ‘Thus addressed by the king, Puru answered with humility, ‘I shall do, O monarch, as thou bidest me. I shall take, O king, thy weakness and decrepitude. Take thou my youth and enjoy as thou listest the pleasures of life. Covered with thy decrepitude and becoming old, I shall, as thou commandest, continue to live, giving thee my youth.’ Yayati then said, ‘O Puru, I have been gratified with thee. And being gratified, I tell thee that the people in thy kingdom shall have all their desires fulfilled.’
“Vaisampayana said, ‘After being addressed by the king, Puru replied humbly, ‘I will do as you ask, O monarch. I will accept your weakness and old age. You can take my youth and enjoy the pleasures of life as you wish. While wearing your old age and becoming decrepit, I will, as you command, continue to live, giving you my youth.’ Yayati then said, ‘O Puru, I am pleased with you. And being pleased, I tell you that the people in your kingdom will have all their desires fulfilled.’”
“And having said this, the great ascetic Yayati, then thinking of Kavya, transferred his decrepitude unto the body of the high-souled Puru.’”
“And after saying this, the great ascetic Yayati, then thinking of Kavya, transferred his old age to the body of the noble Puru.”
SECTION LXXXV
(Sambhava Parva continued)
“Vaisampayana said, ‘The excellent monarch Yayati, the son of Nahusha, having received Puru’s youth, became exceedingly gratified. And with it he once more began to indulge in his favourite pursuits to the full extent of his desires and to the limit of his powers, according to seasons, so as to derive the greatest pleasure therefrom. And, O king, in nothing that he did, he acted against the precepts of his religion as behoved him well. He gratified the gods by his sacrifices; the pitris, by Sraddhas; the poor, by his charities; all excellent Brahmanas, by fulfilling their desires; all persons entitled to the rites of hospitality, with food and drink; the Vaisyas, by protection; and the Sudras, by kindness. And the king repressed all criminals by proper punishments. And Yayati, gratifying all sections of his subjects, protected them virtuously like another Indra. And the monarch possessed of the prowess of a lion, with youth and every object of enjoyment under control, enjoyed unlimited happiness without transgressing the precepts of religion. And the king became very happy in thus being able to enjoy all the excellent objects of his desires. And he was only sorry when he thought that those thousand years would come to an end. And having obtained youth for a thousand years, the king acquainted with the mysteries of time, and watching proper Kalas and Kashthas sported with (the celestial damsel) Viswachi, sometimes in the beautiful garden of Indra, sometimes in Alaka (the city of Kuvera), and sometimes on the summit of the mountain Meru on the north. And when the virtuous monarch saw that the thousand years were full, he summoned his son, Puru, and addressed him thus, ‘O oppressor of foes, with thy youth, O son, I have enjoyed the pleasures of life, each according to its season to the full extent of my desires, to the limit of my powers. Our desires, however, are never gratified by indulgence. On the other hand, with indulgence, they only flame up like fire with libations of sacrificial butter. If a single person were owner of everything on Earth—all her yields of paddy and barley, her silver, gold, and gems, her animals and women, he would not still be content. Thirst of enjoyment, therefore, should be given up. Indeed, true happiness belongeth to them that have cast off their thirst for worldly objects—a thirst which is difficult to be thrown off by the wicked and the sinful, which faileth not with the failing life, and which is truly the fatal disease of man. My heart hath for a full thousand years been fixed upon the objects of desires. My thirst for these, however, increaseth day by day without abating. Therefore, I shall cast it off, and fixing my mind on Brahma I shall pass the rest of my days with the innocent deer in the forest peacefully and with no heart for any worldly objects. And O Puru, I have been exceedingly gratified with thee! Prosperity be thine! Receive back this thy youth! Receive thou also my kingdom. Thou art, indeed, that son of mine who has done me the greatest services.’
“Vaisampayana said, ‘The great king Yayati, son of Nahusha, was extremely pleased after receiving Puru’s youth. With this, he eagerly returned to enjoying his favorite activities to the fullest, guided by the seasons, seeking maximum pleasure from them. And, O king, in everything he did, he adhered to the principles of his religion as was fitting. He honored the gods with his sacrifices, the ancestors with rituals, the needy with his generosity, all noble Brahmanas by fulfilling their wishes, everyone deserving hospitality with food and drink, the Vaisyas by providing protection, and the Sudras with kindness. The king dealt with all criminals through appropriate punishments. Yayati, by pleasing all sections of his subjects, defended them virtuously like another Indra. Strong as a lion and in control of his youth and all his pleasures, he enjoyed boundless happiness without violating religious principles. The king was very content being able to savor all the best things he desired. He only felt regret when he realized that those thousand years would eventually end. Having gained youth for a thousand years, the king, knowledgeable of the mysteries of time, and mindful of the appropriate seasons, enjoyed the company of the celestial maiden Viswachi, sometimes in the beautiful garden of Indra, sometimes in the city of Alaka, and at times on the peak of Mount Meru to the north. When the virtuous king saw that the thousand years had passed, he called for his son Puru and said to him, ‘O conqueror of enemies, with your youth, I have relished life's pleasures, indulging fully according to their seasons and within my capabilities. However, desires are never truly satisfied by indulgence. Instead, indulgence only fuels them like fire fed by ghee. Even if one person owned everything on Earth—its rice and barley, silver, gold, jewels, animals, and women—they would still be unsatisfied. Hence, the thirst for enjoyment must be relinquished. True happiness belongs to those who have relinquished their longing for worldly things—a craving that is hard to shake off for the wicked and sinful, that does not fade as life wanes, and which is indeed the deadly illness of mankind. For a whole thousand years, my heart has been set on the objects of desire. Yet, my thirst for them grows stronger every day without relief. Therefore, I will let it go and focus my mind on Brahma, spending the rest of my life peacefully with the gentle deer in the forest, detached from worldly affairs. And O Puru, I have been incredibly gratified with you! May you prosper! Accept back your youth! Also, take back my kingdom. You are truly my son who has provided me the greatest services.’”
“Vaisampayana continued, ‘Then Yayati, the son of Nahusha, received back his decrepitude. And his son Puru received back his own youth. And Yayati was desirous of installing Puru, his youngest son, on the throne. But the four orders, with the Brahmanas at their head, then addressed the monarch thus, ‘O king, how shall thou bestow thy kingdom on Puru, passing over thy eldest son Yadu born of Devayani, and, therefore, the grandson of the great Sukra? Indeed, Yadu is thy eldest son; after him hath been born Turvasu; and of Sarmishtha’s sons, the first is Drahyu, then Anu and then Puru. How doth the youngest deserve the throne, passing all his elder brothers over? This we represent to thee! O, conform to virtuous practice.’
“Vaisampayana continued, ‘Then Yayati, the son of Nahusha, got back his old age. And his son Puru regained his youth. Yayati wanted to make Puru, his youngest son, the king. But the four orders, led by the Brahmanas, then addressed the king, saying, ‘O king, how can you give your kingdom to Puru while skipping over your oldest son Yadu, who is the son of Devayani, and therefore the grandson of the great Sukra? Yadu is your firstborn; after him came Turvasu; and Sarmishtha’s sons, starting with Drahyu, followed by Anu, and then Puru. How can the youngest son deserve the throne over all his older brothers? This is what we present to you! O, please act in accordance with noble practice.’”
“Yayati then said, ‘Ye four orders with Brahmanas at their head, hear my words as to why my kingdom should not be given to my eldest son. My commands have been disobeyed by my eldest son, Yadu. The wise say that he is no son who disobeyeth his father. That son, however, who doth the bidding of his parents, who seeketh their good, who is agreeable to them, is indeed, the best of sons. I have been disregarded by Yadu and by Turvasu, too. Much I have been disregarded by Drahyu and by Anu also. By Puru alone hath my word been obeyed. By him have I been much regarded. Therefore, the youngest shall be my heir. He took my decrepitude. Indeed, Puru is my friend. He did what was so agreeable to me. It hath also been commanded by Sukra himself, the son of Kavi, that, that son of mine who should obey me will become king after me and bring the whole Earth under his sway. I, therefore, beseech thee, let Puru be installed on the throne.’
“Yayati then said, ‘You four classes with Brahmins at the forefront, listen to my reasons for why my kingdom should not go to my eldest son. My commands have been ignored by my eldest son, Yadu. The wise say that he is no true son who disobeys his father. However, that son who follows the wishes of his parents, who seeks their well-being, and who is pleasing to them is truly the best of sons. Yadu and Turvasu have both disregarded me. I have also been disrespected by Drahyu and Anu. Only Puru has obeyed my word. He has treated me with respect. Therefore, the youngest shall be my heir. He accepted my old age. Indeed, Puru is my ally. He did what was pleasing to me. Sukra himself, the son of Kavi, has also declared that the son who obeys me will become king after me and will bring the whole Earth under his control. I, therefore, request that Puru be placed on the throne.’”
“The people then said, ‘True it is, O king, that, that son who is accomplished and who seeketh the good of his parents, deserveth prosperity even if he be the youngest. Therefore, doth Puru, who hath done the good, deserve the crown. And as Sukra himself hath commanded it, we have nothing to say to it.’
“The people then said, ‘It’s true, O king, that a son who is skilled and cares for his parents deserves success, even if he is the youngest. Therefore, Puru, who has done good, deserves the crown. And since Sukra himself has commanded it, we have nothing more to add.’”
“Vaisampayana continued., ‘The son of Nahusha, thus addressed by the contented people, then installed his son, Puru, on the throne. And having bestowed his kingdom on Puru, the monarch performed the initiatory ceremonies for retiring into the woods. And soon after he left his capital, followed by Brahmanas and ascetics.
“Vaisampayana continued, ‘The son of Nahusha, after being praised by the happy people, then made his son, Puru, king. After giving his kingdom to Puru, the ruler held the rituals to prepare for his retreat into the forest. Shortly after, he departed from his capital, accompanied by Brahmanas and ascetics.
“The sons of Yadu are known by the name of the Yadavas: while those of Turvasu have come to be called the Yavanas. And the sons of Drahyu are the Bhojas, while those of Anu, the Mlechchhas. The progeny of Puru, however, are the Pauravas, amongst whom, O monarch, thou art born, in order to rule for a thousand years with thy passions under complete control.’”
“The sons of Yadu are known as the Yadavas; the sons of Turvasu are called the Yavanas. The sons of Drahyu are the Bhojas, while the sons of Anu are the Mlechchhas. However, the descendants of Puru are the Pauravas, among whom, O king, you were born to rule for a thousand years with your desires fully under control.”
SECTION LXXXVI
(Sambhava Parva continued)
“Vaisampayana said, ‘King Yayati, the son of Nahusha, having thus installed his dear son on the throne, became exceedingly happy, and entered into the woods to lead the life of a hermit. And having lived for some time into forest in the company of Brahmanas, observing many rigid vows, eating fruits and roots, patiently bearing privations of all sorts, the monarch at last ascended to heaven. And having ascended to heaven he lived there in bliss. But soon, however, he was hurled down by Indra. And it hath been heard by me, O king, that, though hurled from heaven, Yayati, without reaching the surface of the Earth, stayed in the firmament. I have heard that some time after he again entered the region of the celestials in company with Vasuman, Ashtaka, Pratarddana, and Sivi.’
Vaisampayana said, “King Yayati, the son of Nahusha, after installing his beloved son on the throne, felt extremely happy and went into the forest to live as a hermit. He spent time in the woods with Brahmanas, following strict vows, eating fruits and roots, and patiently enduring all kinds of hardships. Eventually, the king ascended to heaven and lived there in bliss. However, he was soon cast down by Indra. I've heard, O king, that even though Yayati was thrown from heaven, he didn't reach the Earth's surface but remained in the sky. I also heard that sometime later, he returned to the celestial realm with Vasuman, Ashtaka, Pratarddana, and Sivi.”
“Janamejaya said, ‘I desire to hear from thee in detail why Yayati, having first obtained admission into heaven, was hurled therefrom, and why also he gained re-admittance. Let all this, O Brahmana, be narrated by thee in the presence of these regenerate sages. Yayati, lord of Earth, was, indeed, like the chief of the celestials. The progenitor of the extensive race of the Kurus, he was of the splendour of the Sun. I desire to hear in full the story of his life both in heaven and on Earth, as he was illustrious, and of world-wide celebrity and of wonderful achievements.’
“Janamejaya said, ‘I want to hear from you in detail why Yayati, after first entering heaven, was cast out, and also how he was allowed back in. Please narrate all of this, O Brahmana, in front of these wise sages. Yayati, the ruler of the Earth, was indeed like the leader of the gods. He was the ancestor of the vast Kuru lineage, radiating like the Sun. I want to hear the full story of his life both in heaven and on Earth, as he was notable, famous worldwide, and had remarkable accomplishments.’”
“Vaisampayana said, ‘Indeed, I shall recite to thee the excellent story of Yayati’s adventures on Earth and in heaven. That story is sacred and destroyeth the sins of those that hear it.
“Vaisampayana said, ‘I will share with you the incredible story of Yayati’s adventures on Earth and in heaven. This story is sacred and wipes away the sins of those who listen to it.
“King Yayati, the son of Nahusha, having installed his youngest son, Puru, on the throne after casting his sons with Yadu for their eldest amongst the Mlechchhas, entered the forest to lead the life of a hermit. And the king eating fruits and roots lived for some time in the forest. Having his mind and passions under complete control, the king gratified by sacrifices the Pitris and the gods. And he poured libations of clarified butter upon the fire according to the rites prescribed for those leading the Vanaprastha mode of life. And the illustrious one entertained guests and strangers with the fruit of the forest and clarified butter, while he himself supported life by gleaning scattered corn seeds. And the king; led this sort of life for a full thousand years. And observing the vow of silence and with mind under complete control he passed one full year, living upon air alone and without sleep. And he passed another year practising the severest austerities in the midst of four fires around and the Sun overhead. And, living upon air alone, he stood erect upon one leg for six months. And the king of sacred deeds ascended to heaven, covering heaven as well as the Earth (with the fame of his achievements).’”
“King Yayati, the son of Nahusha, set up his youngest son, Puru, on the throne after casting aside his other sons with Yadu for their eldest among the Mlechchhas, and then went into the forest to live as a hermit. The king survived on fruits and roots and spent some time in the forest. With his mind and desires completely under control, he performed sacrifices to honor the ancestors and the gods. He poured clarified butter on the fire according to the rituals for those living the Vanaprastha lifestyle. The noble king welcomed guests and strangers with forest fruits and clarified butter, while he survived by collecting scattered corn seeds. He lived this way for a whole thousand years. Observing a vow of silence and maintaining full control of his mind, he spent an entire year living only on air and without sleep. He spent another year undergoing severe austerities surrounded by four fires and the Sun overhead. Living solely on air, he stood on one leg for six months. The king of sacred deeds ascended to heaven, his fame covering both heaven and Earth.”
SECTION LXXXVII
(Sambhava Parva continued)
“Vaisampayana said, ‘While that king of kings dwelt in heaven—the home of the celestials, he was reverenced by the gods, the Sadhyas, the Maruts, and the Vasus. Of sacred deeds, and mind under complete control, the monarch used to repair now and then from the abode of the celestials unto the region of Brahman. And it hath been heard by me that he dwelt for a long time in heaven.
“Vaisampayana said, ‘While that king of kings lived in heaven—the home of the celestials, he was honored by the gods, the Sadhyas, the Maruts, and the Vasus. With sacred actions and a mind fully controlled, the king would occasionally return from the celestial abode to the realm of Brahman. I've heard that he stayed in heaven for a long time.’
“One day that best of kings, Yayati, went to Indra and there in course of conversation the lord of Earth was asked by Indra as follows:
“One day, the greatest of kings, Yayati, went to Indra, and during their conversation, Indra asked the lord of Earth the following:”
‘What didst thou say, O king, when thy son Puru took thy decrepitude on Earth and when thou gavest him thy kingdom?’
‘What did you say, O king, when your son Puru took your old age on Earth and when you gave him your kingdom?’
“Yayati answered, ‘I told him that the whole country between the rivers Ganga and Yamuna was his. That is, indeed, the central region of the Earth, while the out-lying regions are to be the dominions of thy brothers. I also told him that those without anger were ever superior to those under its sway, those disposed to forgive were ever superior to the unforgiving. Man is superior to the lower animals. Among men again the learned are superior to the un-learned. If wronged, thou shouldst not wrong in return. One’s wrath, if disregarded, burneth one’s own self; but he that regardeth it not taketh away all the virtues of him that exhibiteh it. Never shouldst thou pain others by cruel speeches. Never subdue thy foes by despicable means; and never utter such scorching and sinful words as may torture others. He that pricketh as if with thorns men by means of hard and cruel words, thou must know, ever carrieth in his mouth the Rakshasas. Prosperity and luck fly away at his very sight. Thou shouldst ever keep the virtuous before thee as thy models; thou shouldst ever with retrospective eye compare thy acts with those of the virtuous; thou shouldst ever disregard the hard words of the wicked. Thou shouldst ever make the conduct of the wise the model upon which thou art to act thyself. The man hurt by the arrows of cruel speech hurled from one’s lips, weepeth day and night. Indeed, these strike at the core of the body. Therefore the wise never fling these arrows at others. There is nothing in the three worlds by which thou canst worship and adore the deities better than by kindness, friendship, charity and sweet speeches unto all. Therefore, shouldst thou always utter words that soothe, and not those that scorch. And thou shouldst regard those that deserve, thy regards, and shouldst always give but never beg!”’
“Yayati replied, ‘I told him that the entire area between the Ganga and Yamuna rivers belonged to him. That is truly the center of the Earth, while the surrounding regions will be ruled by your brothers. I also mentioned that those who remain calm are always better than those consumed by anger, and those who forgive are always better than those who hold grudges. Humans are superior to animals, and among humans, the educated are superior to the uneducated. If you’re wronged, you shouldn’t retaliate. Ignoring your anger prevents it from harming you; however, holding on to it saps the virtues of those who express it. You should never hurt others with cruel words. Never defeat your enemies using despicable tactics; and never speak such harsh and sinful words that can torment others. Those who use brutal and harsh language to hurt others always carry negativity in their hearts. Good fortune and success will avoid them. Always look up to virtuous people as your role models; regularly compare your actions with those of the virtuous; and ignore the harsh words of the wicked. Let the behavior of the wise guide your own actions. The person hurt by cruel words thrown from one’s lips cries day and night. Those words strike at the very heart. Therefore, wise individuals never hurl these arrows at others. There’s nothing in the three worlds that honors the deities more than kindness, friendship, charity, and gentle words to everyone. So, always speak soothing words, not those that sting. You should value those who deserve your respect and always give without ever begging!’”
SECTION LXXXVIII
(Sambhava Parva continued)
“Vaisampayana said, ‘Alter this Indra again asked Yayati, ‘Thou didst retire into the woods, O king, after accomplishing all thy duties. O Yayati, son of Nahusha, I would ask thee to whom thou art equal in ascetic austerities.’ Yayati answered, ‘O Vasava, I do not, in the matter of ascetic austerities, behold my equal among men, the celestials, the Gandharvas, and the great Rishis.’ Indra then said, ‘O monarch, because thou disregardest those that are thy superiors, thy equals, and even thy inferiors, without, in fact, knowing their real merits, thy virtues have suffered diminution and thou must fall from heaven.’ Yayati then said, ‘O Sakra, if, indeed, my virtues have really sustained diminution and I must on that account fall down from heaven, I desire, O chief of the celestials, that I may at least fall among the virtuous and the honest.’ Indra replied, ‘O king, thou shall fall among those that are virtuous and wise, and thou shall acquire also much renown. And after this experience of thine, O Yayati, never again disregard those that are thy superiors or even thy equals.’
Vaisampayana said, “Then Indra asked Yayati again, ‘You went into the forest, O king, after completing all your duties. O Yayati, son of Nahusha, I want to know who you think you are equal to in terms of ascetic practices.’ Yayati replied, ‘O Vasava, in terms of ascetic practices, I don’t see anyone among men, the celestials, the Gandharvas, or the great sages who is my equal.’ Indra then said, ‘O king, because you overlook those who are your superiors, your equals, and even those below you, without truly recognizing their real worth, your virtues have weakened, and you will fall from heaven.’ Yayati then said, ‘O Sakra, if my virtues have indeed weakened and I must fall from heaven for that reason, I wish, O chief of the celestials, that I may at least fall among the virtuous and the honest.’ Indra replied, ‘O king, you will fall among those who are virtuous and wise, and you will gain much fame. And after this experience, O Yayati, never again disregard those who are your superiors or even your equals.’”
“Vaisampayana continued, ‘Upon this, Yayati fell from the region of the celestials. And as he was falling, he was beheld by that foremost of royal sages, viz., Ashtaka, the protector of his own religion. Ashtaka beholding him, enquired, ‘Who art thou, O youth of a beauty equal to that of Indra, in splendour blazing as the fire, thus falling from on high? Art thou that foremost of sky-ranging bodies—the sun—emerging from, dark masses of clouds? Beholding thee falling from the solar course, possessed of immeasurable energy and the splendour of fire or the sun, every one is curious as to what it is that is so falling, and is, besides, deprived of consciousness! Beholding thee in the path of the celestials, possessed of energy like that of Sakra, or Surya, or Vishnu, we have approached thee to ascertain the truth. If thou hast first asked us who we were, we would never have been guilty of the incivility of asking thee first. We now ask thee who thou art and why thou approachest hither. Let thy fears be dispelled; let thy woes and afflictions cease. Thou art now in the presence of the virtuous and the wise. Even Sakra himself—the slayer of Vala—cannot here do thee any injury. O thou of the prowess of the chief of the celestials, the wise and the virtuous are the support of their brethren in grief. Here there are none but the wise and virtuous like thee assembled together. Therefore, stay thou here in peace. Fire alone hath power to give heat. The Earth alone hath power to infuse life into the seed. The sun alone hath power to illuminate everything. So the guest alone hath power to command the virtuous and the wise.’”
“Vaisampayana continued, ‘At this, Yayati fell from the realm of the gods. As he was descending, he was spotted by the leading royal sage, Ashtaka, who upheld his own beliefs. Ashtaka, seeing him, asked, ‘Who are you, young man with beauty rivaling Indra, shining like fire as you fall from above? Are you the greatest of the celestial bodies—the sun—bursting forth from dark clouds? As we watch you tumble from the solar path, radiating immense energy and the brilliance of fire or the sun, everyone is eager to know what is falling and is also left in a state of shock! Seeing you on the celestial path, endowed with energy like that of Sakra, Surya, or Vishnu, we have come to you to learn the truth. If you had asked us who we were first, we would never have been rude enough to ask you first. Now we ask who you are and why you have come here. Let your fears be calmed; let your troubles and suffering come to an end. You stand in the presence of the virtuous and the wise. Even Sakra—the slayer of Vala—cannot harm you here. O you who possess the strength of the chief of the gods, the wise and virtuous support their fellow beings in sorrow. Here, only the wise and virtuous like you have gathered. Therefore, please stay here in peace. Only fire can provide warmth. Only the Earth can bring life to a seed. Only the sun can illuminate everything. In the same way, only the guest can command the virtuous and the wise.’”
SECTION LXXXIX
(Sambhava Parva continued)
“Yayati said, ‘I am Yayati, the son of Nahusha and the father of Puru. Cast off from the region of the celestials and of Siddhas and Rishis for having disregarded every creature, I am falling down, my righteousness having sustained diminution. In years I am older than you; therefore, I have not saluted you first. Indeed, the Brahmanas always reverence him who is older in years or superior in learning or in ascetic merit.’
“Yayati said, ‘I am Yayati, the son of Nahusha and the father of Puru. Cast out from the realm of the celestials and Siddhas and Rishis for having disregarded every creature, I am falling down, my righteousness having diminished. I am older than you, so I haven’t greeted you first. Indeed, the Brahmanas always respect those who are older in age or superior in knowledge or ascetic merit.’”
“Ashtaka then replied, ‘Thou sayest, O monarch, that he who is older in years is worthy of regard. But it is said that he is truly worthy of worship who is superior in learning and ascetic merit.’
“Ashtaka then replied, ‘You say, O king, that someone who is older deserves respect. But it’s said that the one who is truly deserving of worship is the one who excels in knowledge and spiritual achievement.’”
“Yayati replied to this, ‘It is said that sin destroyeth the merits of four virtuous acts. Vanity containeth the element of that which leadeth to hell. The virtuous never follow in the footsteps of the vicious. They act in such a way that their religious merit always increaseth. I myself had great religious merit, but all that, however, is gone. I will scarcely be able to regain it even by my best exertions. Beholding my fate, he that is bent upon (achieving) his own good, will certainly suppress vanity. He who having acquired great wealth performeth meritorious sacrifices, who having acquired all kinds of learning remaineth humble, and who having studied the entire Vedas devoteth himself to asceticism with a heart withdrawn from all mundane enjoyments, goeth to heaven. None should exult in having acquired great wealth. None should be vain of having studied the entire Vedas. In the world men are of different dispositions. Destiny is supreme. Both power and exertion are all fruitless. Knowing Destiny to be all-powerful, the wise, whatever their portions may be, should neither exult nor grieve. When creatures know that their weal and woe are dependent on Destiny and not on their own exertion or power, they should neither grieve nor exult, remembering that Destiny is all powerful. The wise should ever live contented, neither grieving at woe nor exulting at weal. When Destiny is supreme, both grief and exultation are unbecoming. O Ashtaka, I never suffer myself to be overcome by fear, nor do I ever entertain grief, knowing for certain that I shall be in the world what the great disposer of all hath ordained. Insects and worms, all oviparous creatures, vegetable existences, all crawling animals, vermin, the fish in the water, stones, grass, wood—in fact, all created things, when they are freed from the effects of their acts, are united with the Supreme Soul. Happiness and misery are both transient. Therefore, O Ashtaka, why should I grieve? We can never know how we are to act in order to avoid misery. Therefore, none should grieve for misery.’
Yayati responded, “It is said that sin wipes out the benefits of four good deeds. Pride has the potential to lead to hell. The virtuous never follow the path of the wicked. They behave in a way that continually increases their spiritual merit. I once had significant spiritual merit, but all of that is gone now. I will hardly be able to earn it back, even with my best efforts. Observing my fate, anyone focused on achieving their own good will certainly keep their pride in check. Those who acquire great wealth and make generous sacrifices, who gain all kinds of knowledge and remain humble, and who study the entire Vedas while dedicating themselves to asceticism and distancing themselves from worldly pleasures, will go to heaven. No one should boast about having great wealth. No one should take pride in knowing the entire Vedas. People in the world have various natures. Fate is everything. Both power and effort are ultimately useless. Recognizing fate’s power, the wise should not either rejoice or despair, regardless of their circumstances. When beings realize that their fortune and misfortune depend on fate and not on their efforts or power, they should neither mourn nor celebrate, remembering that fate is all-powerful. The wise should always remain content, not mourning misfortune or rejoicing in fortune. When fate is supreme, both sorrow and joy are inappropriate. O Ashtaka, I never let fear overcome me, nor do I allow myself to feel sad, knowing for certain that I will be in the world as the great planner intends. Insects and worms, all egg-laying creatures, plant life, all crawling things, pests, fish in the water, stones, grass, wood—in fact, all created beings, when freed from the consequences of their actions, unite with the Supreme Soul. Both happiness and sadness are temporary. So, O Ashtaka, why should I grieve? We can never know how to act to avoid suffering. Therefore, no one should grieve over misery.”
“Possessed of every virtue, king Yayati who was the maternal grandfather of Ashtaka, while staying in the welkin, at the conclusion of his speech, was again questioned by Ashtaka. The latter said, ‘O king of kings, tell me, in detail, of all those regions that thou hast visited and enjoyed, as well as the period for which thou hast enjoyed each. Thou speakest of the precepts of religion even like the clever masters acquainted with the acts and sayings of great beings!’ Yayati replied, ‘I was a great king on Earth, owning the whole world for my dominion. Leaving it, I acquired by dint of religious merit many high regions. There I dwelt for a full thousand years, and then I attained to a very high region the abode of Indra, of extraordinary beauty having a thousand gates, and extending over a hundred yojanas all round. There too, I dwelt a full thousand years and then attained to a higher region still. That is the region of perfect beatitude, where decay never exists, the region, viz., that of the Creator and the Lord of Earth, so difficult of attainment. There also I dwelt for a full thousand years, and then attained to another very high region viz., that of the god of gods (Vishnu) where, too, I had lived in happiness. Indeed, I dwelt in various regions, adored by all the celestials, and possessed of prowess and splendour equal unto those of the celestials themselves. Capable of assuming any form at will, I lived for a million years in the gardens of Nandana sporting with the Apsaras and beholding numberless beautiful trees clad in flowery vesture and sending forth delicious perfume all round. And after many, many years had elapsed, while still residing there in enjoyment of perfect beatitude, the celestial messenger of grim visage, one day, in a loud and deep voice, thrice shouted to me—Ruined! Ruined! Ruined!—O lion among kings, this much do I remember. I was then fallen from Nandana, my religious merits gone! I heard in the skies, O king, the voices of the celestials exclaiming in grief,—Alas! What a misfortune! Yayati, with his religious merits destroyed, though virtuous and of sacred deeds, is falling!—And as I was falling, I asked them loudly, ‘Where, ye celestials, are those wise ones amongst whom I am to fall?’ They pointed out to me this sacred sacrificial region belonging to you. Beholding the curls of smoke blackening the atmosphere and smelling the perfume of clarified butter poured incessantly upon fire, and guided thereby, I am approaching this region of yours, glad at heart that I come amongst you.’”
“King Yayati, a man of every virtue and the maternal grandfather of Ashtaka, was in the heavens when, after he finished speaking, Ashtaka asked him again. He said, ‘O king of kings, please tell me in detail about all the places you've visited and enjoyed, and how long you spent in each. You speak of religious teachings like an expert who knows the actions and words of great figures!’ Yayati replied, ‘I was a great king on Earth, ruling over the entire world. After leaving it, I gained many high realms through my religious merit. I lived there for a thousand years, then I attained a magnificent realm, the home of Indra, which has a thousand gates and stretches for a hundred yojanas in every direction. I lived there for another thousand years before reaching an even higher realm, one of perfect bliss, where decay doesn’t exist, the realm of the Creator and Lord of Earth, which is so hard to attain. I also stayed there for a thousand years and then moved on to another very high realm, that of the god of gods (Vishnu), where I also lived happily. Indeed, I traveled through various realms, honored by all the celestial beings, blessed with powers and radiance equal to theirs. I could take any form at will, and I spent a million years in the gardens of Nandana, enjoying myself with the Apsaras and admiring countless beautiful trees adorned with flowers, giving off delicious fragrances all around. After many, many years had passed, while I was still there relishing perfect bliss, a grim celestial messenger shouted at me three times in a loud, deep voice—Ruined! Ruined! Ruined!—O lion among kings, this is what I remember. I then fell from Nandana, my religious merits gone! I heard the celestial beings in the sky lamenting—Alas! What a misfortune! Yayati, virtuous and having performed sacred deeds, has fallen, his religious merits destroyed!—As I was falling, I loudly asked them, ‘Where, O celestials, are those wise ones among whom I am to fall?’ They pointed out this sacred sacrificial area that belongs to you. Seeing the smoke darkening the sky and smelling the aroma of clarified butter poured continuously into the fire, I am being guided towards your realm, feeling joyful to come among you.’”
SECTION XC
(Sambhava Parva continued)
“Ashtaka said, ‘Capable of assuming any form at will, thou hast lived for a million years in the gardens of Nandana. For what cause, O foremost of those that flourished in the Krita age, hast thou been compelled to leave that region and come hither?’ Yayati answered, ‘As kinsmen, friends, and relatives forsake, in this world, those whose wealth disappears so, in the other world, the celestials with Indra as their chief, forsake him who hath lost his righteousness.’ Ashtaka said, ‘I am extremely anxious to know how in the other world men can lose virtue. Tell me also, O king, what regions are attainable by what courses of action. Thou art acquainted, I know, with the acts and sayings of great beings.”
“Ashtaka said, ‘Able to take on any form you want, you've lived for a million years in the gardens of Nandana. Why, O best of those who thrived in the Krita age, have you been forced to leave that place and come here?’ Yayati replied, ‘Just as family, friends, and relatives abandon those whose wealth is gone, in the other world, the celestial beings led by Indra reject those who have lost their righteousness.’ Ashtaka said, ‘I’m really eager to understand how people can lose their virtue in the other world. Also, O king, which regions can be reached by what actions? I know you are familiar with the deeds and words of great beings.’”
“Yayati answered, ‘O pious one, they that speak of their own merits are doomed to suffer the hell called Bhauma. Though really emaciated and lean, they appear to grow on Earth (in the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals. Therefore, O king, this highly censurable and wicked vice should be repressed. I have now, O king, told thee all. Tell me what more I shall say.’
“Yayati answered, ‘O virtuous one, those who boast about their own achievements are destined to endure the hell known as Bhauma. Even though they seem weak and thin, they look like they thrive on Earth (through their sons and grandsons) only to end up as food for vultures, dogs, and jackals. Therefore, O king, this reprehensible and wicked trait should be suppressed. I have now, O king, shared everything with you. Let me know what else I should say.’”
“Ashtaka said, ‘When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. Where doth man then reside? How doth he also come back to life? I have never heard of any hell called Bhauma on Earth!’
“Ashtaka said, ‘When life ends with old age, vultures, peacocks, insects, and worms consume the human body. Where does a person go then? How can he be reborn? I’ve never heard of any hell called Bhauma on Earth!’"
“Yayati answered, ‘After the dissolution of the body, man, according to his acts, re-entereth the womb of his mother and stayeth there in an indistinct form, and soon after assuming a distinct and visible shape reappeareth in the world and walketh on its surface. This is that Earth-hell (Bhauma) where he falleth, for he beholdeth not the termination of his existence and acteth not towards his emancipation. Some dwell for sixty thousand years, some, for eighty-thousand years in heaven, and then they fall. And as they fall, they are attacked by certain Rakshasas in the form of sons, grandsons, and other relatives, that withdraw their hearts from acting for their own emancipation.’
“Yayati answered, ‘After the body breaks down, a person, based on their actions, re-enters their mother’s womb and stays there in an unclear form. Soon after, they take on a clear and visible shape, reappearing in the world and walking upon its surface. This is the Earth-hell (Bhauma) where they fall, as they do not see the end of their existence and do not act toward their liberation. Some spend sixty thousand years in heaven, some, eighty thousand years, and then they fall. And as they descend, they are confronted by certain Rakshasas in the form of sons, grandsons, and other relatives, who distract them from focusing on their own liberation.’”
“Ashtaka asked, ‘For what sin are beings, when they fall from heaven, attacked by these fierce and sharp-toothed Rakshasas? Why are they not reduced to annihilation? How do they again enter the womb, furnished with senses?’
“Ashtaka asked, ‘For what sin do beings, when they fall from heaven, face these fierce and sharp-toothed Rakshasas? Why aren’t they completely destroyed? How do they re-enter the womb, equipped with senses?’”
“Yayati answered, ‘After falling from heaven, the being becometh a subtile substance living in water. This water becometh the semen whence is the seed of vitality. Thence entering the mother’s womb in the womanly season, it developeth into the embryo and next into visible life like the fruit from the flower. Entering trees, plants, and other vegetable substances, water, air, earth, and space, that same watery seed of life assumeth the quadrupedal or bipedal form. This is the case with all creatures that you see.’
“Yayati answered, ‘After falling from heaven, a being becomes a subtle substance living in water. This water transforms into the semen that is the source of vitality. From there, it enters the mother’s womb during the right season and develops into an embryo, eventually becoming a visible life, just like fruit comes from a flower. Entering trees, plants, and other forms of vegetation, as well as water, air, earth, and space, that same watery seed of life takes on a quadrupedal or bipedal form. This applies to all creatures that you see.’”
“Ashtaka said, ‘O tell me, I ask thee because I have my doubts. Doth a being that hath received a human form enter the womb in its own shape or in some other? How doth it also acquire its distinct and visible shape, eyes and ears and consciousness as well? Questioned by me, O, explain it all! Thou art, O father, one acquainted with the acts and sayings of great beings.’ Yayati answered, ‘According to the merits of one’s acts, the being that in a subtile form co-inheres in the seed that is dropped into the womb is attracted by the atmospheric force for purposes of re-birth. It then developeth there in course of time; first it becomes the embryo, and is next provided with the visible physical organism. Coming out of the womb in due course of time, it becometh conscious of its existence as man, and with his ears becometh sensible of sound; with his eyes, of colour and form; with his nose, of scent; with his tongue, of taste; by his whole body, of touch; and by his mind, of ideas. It is thus, O Ashtaka, that the gross and visible body developeth from the subtile essence.’
“Ashtaka said, ‘Please tell me, I'm asking because I have my doubts. Does a being that has taken on a human form enter the womb in its original shape or in a different one? How does it also acquire its unique and visible form, including its eyes and ears and consciousness? Explain everything to me! You are, dear father, someone who understands the actions and words of great beings.’ Yayati answered, ‘Based on the merits of one’s actions, the being in a subtle form that is part of the seed dropped into the womb is drawn in by atmospheric forces for the purpose of being reborn. It then develops there over time; first, it becomes the embryo and is later provided with a visible physical body. After coming out of the womb in due course, it becomes aware of its existence as a person, and through its ears, it perceives sound; through its eyes, it perceives color and shape; through its nose, it perceives scent; through its tongue, it perceives taste; through its entire body, it perceives touch; and through its mind, it perceives ideas. This is how, O Ashtaka, the gross and visible body develops from the subtle essence.’”
“Ashtaka asked, ‘After death, the body is burnt, or otherwise destroyed. Reduced to nothing upon such dissolution, by what principle is one revived?’ Yayati said, ‘O lion among kings, the person that dies assumes a subtil form; and retaining consciousness of all his acts as in a dream, he enters some other form with a speed quicker than that of air itself. The virtuous attain to a superior, and the vicious to an inferior form of existence. The vicious become worms and insects. I have nothing more to say, O thou of great and pure soul! I have told thee how beings are born, after development of embryonic forms, as four-footed, six-footed creatures and others with more feet. What more wilt thou ask me?’
“Ashtaka asked, ‘After death, the body is burned or destroyed. Reduced to nothing after that, by what principle is someone revived?’ Yayati replied, ‘O lion among kings, the person who dies takes on a subtle form; and while retaining awareness of all their actions as if in a dream, they enter another form faster than the speed of air itself. The virtuous achieve a higher state, while the vicious fall to a lower one. The vicious become worms and insects. I have nothing more to say, O you of great and pure soul! I have explained how beings are born, developing from embryonic forms into four-legged, six-legged creatures, and others with even more limbs. What else do you want to know?’”
“Ashtaka said, ‘How, O father, do men attain to those superior regions whence there is no return to earthly life? Is it by asceticism or by knowledge? How also can one gradually attain to felicitous regions? Asked by me, O answer it in full.’
“Ashtaka said, ‘How, Dad, do people reach those higher realms from which there’s no return to earthly life? Is it through ascetic practices or through knowledge? Also, how can someone gradually achieve those happy places? I’m asking you, so please explain it thoroughly.’”
“Yayati answered, ‘The wise say that for men there are seven gates through which admission may be gained into Heaven. There are asceticism, benevolence, tranquillity of mind, self-command, modesty, simplicity, and kindness to all creatures. The wise also say that a person loseth all these in consequence of vanity. That man who having acquired knowledge regardeth himself as learned, and with his learning destroyed the reputation of others, never attaineth to regions of indestructible felicity. That knowledge also doth not make its possessor competent to attain to Brahma. Study, taciturnity, worship before fire, and sacrifices, these four remove all fear. When, however, these are mixed with vanity, instead of removing it, they cause fear. The wise should never exult at (receiving) honours nor should they grieve at insults. For it is the wise alone that honour the wise; the wicked never act like the virtuous. I have given away so much—I have performed so many sacrifices,—I have studied so much,—I have observed these vows,—such vanity is the root of fear. Therefore, thou must not indulge in such feelings. Those learned men who accept as their support the unchangeable, inconceivable Brahma alone that ever showereth blessings on persons virtuous like thee, enjoy perfect peace here and hereafter.’”
“Yayati answered, ‘The wise say that there are seven doors for people to enter Heaven: asceticism, kindness, a calm mind, self-control, humility, simplicity, and compassion for all living beings. They also say that vanity causes a person to lose all these virtues. A person who, after gaining knowledge, thinks of themselves as superior and uses that knowledge to undermine others will never reach the eternal happiness of the heavenly realms. Such knowledge does not make one fit to attain Brahma. Study, silence, worship of fire, and sacrifices—these four help remove fear. However, when they are tainted by vanity, instead of alleviating it, they create more fear. The wise should neither boast about honors nor mourn over insults. It's the wise who honor the wise; the wicked do not act like the virtuous. I have given so much—I have done countless sacrifices—I have studied so diligently—I have followed these vows; such vanity is the root of fear. Therefore, do not indulge in such thoughts. Those learned people who rely solely on the unchanging, incomprehensible Brahma, who continually blesses virtuous individuals like you, find perfect peace both here and in the afterlife.’”
SECTION XCI
(Sambhava Parva continued)
“Ashtaka said, ‘Those cognisant of the Vedas differ in opinion as to how the followers of each of the four modes of life, viz., Grihasthas, Bhikshus, Brahmacharins, and Vanaprashthas, should conduct themselves in order to acquire religious merit.”
“Ashtaka said, ‘Those who understand the Vedas have different opinions on how the followers of each of the four life paths—householders, beggars, celibate students, and forest dwellers—should behave to gain spiritual merit.’”
“Yayati answered, ‘These are what a Brahmacharin must do. While dwelling in the abode of his preceptor, he must receive lessons only when his preceptor summons him to do so; he must attend to the service of his preceptor without waiting for the latter’s command; he must rise from his bed before his preceptor riseth, and go to bed after his preceptor hath gone to bed. He must be humble, must have his passions under complete control, must be patient, vigilant, and devoted to studies. It is then only that he can achieve success. It hath been said in the oldest Upanishad that a grihastha, acquiring wealth by honest means, should perform sacrifices; he should always give something in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others. A Muni, without search for woods, depending on his own vigour, should abstain from all vicious acts, should give away something in charity, should never inflict pain on any creature. It is then only that he can achieve success. He, indeed, is a true Bhikshu who doth not support himself by any manual arts, who possesseth numerous accomplishments, who hath his passions under complete control, who is unconnected with worldly concerns, who sleepeth not under the shelter of a householder’s roof, who is without wife, and who going a little way every day, travelleth over a large extent of the country. A learned man should adopt the Vanaprastha mode of life after performance of the necessary rites, when he hath been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dieth in the woods while leading the Vanaprastha mode of life, he maketh his ancestors and the successors, numbering ten generations including himself, mix with the Divine essence.’
“Yayati replied, ‘These are the things a Brahmacharin must do. While living with his teacher, he should only attend lessons when his teacher calls for him; he should serve his teacher without waiting for instructions; he needs to wake up before his teacher and go to bed only after his teacher has gone to sleep. He should be humble, have complete control over his desires, be patient, alert, and dedicated to his studies. Only then can he succeed. It has been said in the oldest Upanishad that a householder, who earns wealth honestly, should perform sacrifices; he should always give something to charity, offer hospitality to everyone who comes to his home, and should never use anything without sharing a portion with others. A Muni, without searching for forests, relying on his own strength, should refrain from all wrongful acts, give something to charity, and never cause harm to any creature. Only then can he succeed. A true Bhikshu is one who does not earn his living through physical labor, who has many skills, who controls his desires completely, who is detached from worldly matters, who does not sleep under the roof of a householder, who is without a wife, and who travels a bit each day while covering a large area. A knowledgeable person should embrace the Vanaprastha way of life after performing the necessary rituals, when he has been able to control his cravings for pleasure and desire for possessions. When someone dies in the woods while living the Vanaprastha lifestyle, he ensures that his ancestors and ten generations of descendants, including himself, merge with the Divine essence.’”
“Ashtaka asked, ‘How many kinds of Munis are there (observers of the vow of the silence)?’
“Ashtaka asked, ‘How many types of Munis are there (those who observe the vow of silence)?’
“Yayati answered, ‘He is, indeed, a Muni who, though dwelling in the woods, hath an inhabited place near, or who, though dwelling in an inhabited place, hath the woods near.’
“Yayati answered, ‘He is truly a Muni who, while living in the woods, has a nearby inhabited place, or who, although living in an inhabited place, has the woods close by.’”
“Ashtaka enquired what is meant by Muni.’ Yayati replied, ‘A Muni withdrawing himself from all worldly objects liveth in the woods. And though he might never seek to surround himself with those objects that are procurable in an inhabited place, he might yet obtain them all by virtue of his ascetic power. He may truly be said to dwell in the woods having an inhabited place near to himself. Again a wise man withdrawn from all earthly objects, might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth or learning. Clad in the scantiest robes, he may yet regard himself as attired in the richest vestments. He may rest content with food just enough for the support of life. Such a person, though dwelling in an inhabited place, liveth yet in the woods.
“Ashtaka asked what a Muni is.” Yayati replied, “A Muni, who has withdrawn from all worldly things, lives in the woods. And even if he never seeks to surround himself with the things available in a populated area, he might still acquire them all through his ascetic powers. He can truly be said to dwell in the woods, even if there’s an inhabited place nearby. Similarly, a wise person detached from all earthly concerns might live in a village while leading the life of a hermit. He may never show off his family pride, birth, or knowledge. Dressed in the simplest clothes, he may still see himself as wearing the finest garments. He may be satisfied with just enough food to sustain his life. Such a person, although living in a populated area, still lives like he's in the woods.”
“The person again, who, with passions under complete control, adopteth the vow of silence, refraining from action and entertaining no desire, achieveth success. Why shouldst thou not, indeed, reverence the man who liveth on clean food, who refraineth from ever injuring others, whose heart is ever pure, who stands in the splendour of ascetic attributes, who is free from the leaden weight of desire, who abstaineth from injury even when sanctioned by religion? Emaciated by austerities and reduced in flesh, marrow and blood, such a one conquereth not only this but the highest world. And when the Muni sits in yoga meditation, becoming indifferent to happiness and misery, honour and insult, he then leaveth the world and enjoyeth communion with Brahma. When the Muni taketh food like wine and other animals, i. e., without providing for it beforehand and without any relish (like a sleeping infant feeding on the mother’s lap), then like the all-pervading spirit he becometh identified with the whole universe and attaineth to salvation.’”
“The person who, with their passions completely under control, takes a vow of silence, refrains from action, and harbors no desires achieves success. Why shouldn't you honor the person who lives on clean food, never harms others, has a pure heart, embodies the qualities of an ascetic, is free from the heavy burden of desire, and abstains from injury even when it's supported by religion? Weakened by discipline and diminished in body, bone, and blood, such a person conquers not just this world but the highest realm. When the sage sits in meditation, becoming indifferent to joy and sorrow, praise and blame, they then leave the world behind and enjoy unity with Brahma. When the sage eats without preparation or desire, like a sleeping baby feeding at its mother’s breast, they become one with the all-pervading spirit and achieve salvation.”
SECTION XCII
(Sambhava Parva continued)
“Ashtaka asked, ‘Who amongst these, O king, both exerting constantly like the Sun and the Moon, first attaineth to communion with Brahma, the ascetic or the man of knowledge?’
“Ashtaka asked, ‘Which of these, O king, constantly striving like the Sun and the Moon, is the first to achieve union with Brahma, the ascetic or the knowledgeable person?’”
“Yayati answered, ‘The wise, with the help of the Vedas and of Knowledge, having ascertained the visible universe to be illusory, instantly realises the Supreme Spirit as the sole existent independent essence. While they that devote themselves to Yoga meditation take time to acquire the same knowledge, for it is by practice alone that these latter divest themselves of the consciousness of quality. Hence the wise attain to salvation first. Then again if the person devoted to Yoga find not sufficient time in one life to attain success, being led astray by the attractions of the world, in his next life he is benefited by the progress already achieved, for he devoteth himself regretfully to the pursuit of success. But the man of knowledge ever beholdeth the indestructible unity, and, is, therefore, though steeped in worldly enjoyments, never affected by them at heart. Therefore, there is nothing to impede his salvation. He, however, who faileth to attain to knowledge, should yet devote himself to piety as dependent on action (sacrifices &c.). But he that devoteth himself to such piety, moved thereto by desire of salvation, can never achieve success. His sacrifices bear no fruit and partake of the nature of cruelty. Piety which is dependent on action that proceedeth not from the desire of fruit, is, in case of such men Yoga itself.’
Yayati replied, "The wise, using the Vedas and Knowledge, see the visible universe as an illusion and quickly recognize the Supreme Spirit as the one true independent essence. Meanwhile, those who dedicate themselves to Yoga meditation take longer to gain this same understanding, since they can only shed their attachment to qualities through practice. That's why the wise achieve salvation first. If someone devoted to Yoga doesn't have enough time in one life to succeed, distracted by worldly attractions, they benefit in their next life from the progress they made, as they then pursue success with renewed determination. However, the knowledgeable person constantly perceives the unbreakable unity and, despite being immersed in worldly pleasures, remains untouched by them at a deeper level. Therefore, nothing obstructs their salvation. On the other hand, someone who fails to gain knowledge should still engage in piety tied to action (like sacrifices, etc.). But if their piety is motivated by the desire for salvation, they won't succeed. Their sacrifices yield no results and are somewhat cruel. Piety based on action that is free from the desire for rewards is, in fact, Yoga itself for these individuals."
“Ashtaka said, ‘O king, thou lookest like a young man; thou art handsome and decked with a celestial garland. Thy splendour is great! Whence dost thou come and where dost thou go? Whose messenger art thou? Art thou going down into the Earth?’
“Ashtaka said, ‘O king, you look like a young man; you are handsome and adorned with a heavenly garland. Your brilliance is remarkable! Where do you come from and where are you headed? Who do you serve? Are you going down into the Earth?’”
“Yayati said, ‘Fallen from heaven upon the loss of all my religious merits, I am doomed to enter the Earth-hell. Indeed, I shall go there after I have finished my discourse with you. Even now the regents of the points of the universe command me to hasten thither. And, O king, I have obtained it as a boon from Indra that though fall I must upon the earth, yet I should fall amidst the wise and the virtuous. Ye are all wise and virtuous that are assembled here.’
“Yayati said, ‘Having lost all my religious merits and fallen from heaven, I am destined to enter the Earth-hell. I will go there after I finish talking with you. Even now, the rulers of the universe are urging me to hurry there. And, O king, I have received a blessing from Indra that even though I must fall to the earth, I will fall among the wise and the virtuous. You are all wise and virtuous who are gathered here.’”
“Ashtaka said, ‘Thou art acquainted with everything. I ask thee, O king, are there any regions for myself to enjoy in heaven or in the firmament? If there be, then, thou shalt not fall, though falling.’
“Ashtaka said, ‘You know everything. I ask you, O king, are there any places for me to enjoy in heaven or in the sky? If there are, then you will not fall, even if you do fall.’”
“Yayati answered, ‘O king, there are as many regions for thee to enjoy in heaven even as the number of kine and horses on Earth with the animals in the wilderness and on the hills.’
“Yayati replied, ‘O king, there are as many places for you to enjoy in heaven as there are cows and horses on Earth, along with the animals in the wild and on the hills.’”
“Ashtaka said, ‘If there are worlds for me to enjoy, as fruits of my religious merits, in heaven, O king, I give them all unto thee. Therefore, though falling, thou shalt not fall. O, take thou soon all those, wherever they be, in heaven or in the firmament. Let thy sorrow cease.’
“Ashtaka said, ‘If there are worlds for me to enjoy as rewards for my good deeds in heaven, O king, I give them all to you. So, even if you fall, you won’t truly fall. Please take all of those, wherever they are, in heaven or in the sky. Let your sorrow come to an end.’”
“Yayati answered, ‘O best of kings, a Brahma-knowing Brahmana alone can take in gift, but not one like ourselves. And, O monarch, I myself have given away to Brahmanas as one should. Let no man who, is not a Brahmana and let not the wife of a learned Brahmana ever live in infamy by accepting gifts. While on earth, I ever desired to perform virtuous acts. Having never done so before, how shall I now accept a gift?’
“Yayati replied, ‘O greatest of kings, only a knowledgeable Brahmin can receive gifts, not someone like us. And, O ruler, I have given to Brahmins as one should. No one who is not a Brahmin, and no wife of a learned Brahmin, should ever live in disgrace by accepting gifts. While I was on earth, I always wanted to do good deeds. Having never done that before, how can I accept a gift now?’”
“Pratardana who was amongst them asked, ‘O thou of the handsomest form, I am Pratardana by name. I ask thee if there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament? Answer me, thou art acquainted with everything.’
“Pratardana, who was among them, asked, ‘O you with the most handsome form, I am Pratardana. I want to know if there are any worlds for me to enjoy as rewards for my religious merits, either in heaven or the sky? Please answer me, as you know everything.’”
“Yayati said, ‘O king, numberless worlds, full of felicity, effulgent like the solar disc, and where woe can never dwell, await thee. If thou dwellest in each but for seven days, they would not yet be exhausted.’
“Yayati said, ‘O king, countless worlds, filled with happiness, shining like the sun, where misery can never exist, are waiting for you. Even if you stayed in each for just seven days, they still wouldn’t be used up.’”
“Pratardana said, ‘These then I give unto thee. Therefore, though falling, thou must not fall. Let the worlds that are mine be thine, whether they be in the firmament or heaven. O, soon take them. Let thy woes cease.’
“Pratardana said, ‘I’m giving these to you. So, even if you’re struggling, don’t give up. The worlds that are mine can be yours, whether they’re in the sky or in heaven. Oh, take them quickly. Let your suffering end.’”
“Yayati answered, ‘O monarch, no king of equal energy should ever desire to receive as gift the religious merits of another king acquired by Yoga austerities. And no king who is afflicted with calamity through the fates should, if wise, act in a censurable way. A king keeping his eye fixed for ever on virtue should walk along the path of virtue like myself and, knowing what his duties are, should not act so meanly as thou directest. When others desirous of acquiring religious merits do not accept gifts, how can I do what they themselves do not? On the conclusion of this speech, that best of kings, Yayati, was then addressed by Vasumat in the following words.’”
“Yayati replied, ‘O king, no ruler with equal determination should ever wish to receive the spiritual merits earned by another king through yoga and austerities as a gift. And no ruler who is suffering from misfortune should, if wise, act inappropriately. A king focused on virtue should follow the path of righteousness like I do, and, knowing his responsibilities, should not act so lowly as you suggest. When others who seek spiritual merits refuse gifts, how can I do what they themselves would not? After saying this, the greatest of kings, Yayati, was then spoken to by Vasumat in the following way.’”
SECTION XCIII
(Sambhava Parva continued)
“Vasumat said, ‘I am Vasumat, the son of Oshadaswa. I would ask thee, O king, whether there are any worlds for me to enjoy as fruits of my religious merits, in heaven or the firmament. Thou art, O high-souled one, acquainted with all holy regions.’
“Vasumat said, ‘I am Vasumat, the son of Oshadaswa. I want to ask you, O king, if there are any worlds for me to enjoy as rewards for my religious merits, in heaven or in the sky. You are, O noble one, familiar with all sacred places.’”
“Yayati answered, ‘There are as many regions for thee to enjoy in heaven as the number of places in the firmament, the Earth and the ten points of the universe illumined by the Sun.’
“Yayati replied, ‘There are as many places for you to enjoy in heaven as there are stars in the sky, the Earth, and the ten directions of the universe lit by the Sun.’”
“Vasumat then said, ‘I give them to thee. Let those regions that are for me be thine. Therefore, though falling, thou shall not fall. If to accept them as gift be improper for thee, then, O monarch, buy them for a straw?’
“Vasumat then said, ‘I give them to you. Let those areas that are for me be yours. Therefore, even if you stumble, you will not fall. If accepting them as a gift isn’t right for you, then, oh king, buy them for a token amount?’”
“Yayati answered, ‘I do not remember having ever bought and sold anything unfairly. This has never been done by other kings. How shall I therefore do it?’
“Yayati answered, ‘I don’t recall ever buying or selling anything unfairly. Other kings have never done that either. So how could I possibly do it?’”
“Vasumat said, ‘If buying them, O king, be regarded by thee as improper, then take them as gilt from me. For myself I answer that I will never go to those regions that are for me. Let them, therefore, be thine.’
“Vasumat said, ‘If you think buying them, O king, is wrong, then take them as a gift from me. As for myself, I vow that I will never go to those places that belong to me. So let them be yours instead.’”
“Sivi then addressed the king thus, I am, O king, Sivi by name, the son of Usinara. O father, are there in the firmament or in heaven any worlds for me to enjoy? Thou knowest every region that one may enjoy as the fruit of his religious merit.’
“Sivi then spoke to the king, saying, ‘I am Sivi, son of Usinara. O father, are there any worlds in the sky or in heaven for me to enjoy? You know every place that one can enjoy as a result of their good deeds.’”
“Yayati said, ‘Thou hast never, by speech or in mind, disregarded the honest and the virtuous that applied to thee. There are infinite worlds for thee to enjoy in heaven, all blazing like lightning.’ Sivi then said, ‘If thou regardest their purchase as improper, I give them to thee. Take them all, O king! I shall never take them, viz., those regions where the wise never feel the least disquiet.’
“Yayati said, ‘You have never, in your words or thoughts, ignored the honest and the virtuous that pertain to you. There are countless worlds for you to enjoy in heaven, all shining like lightning.’ Sivi then said, ‘If you consider their acquisition to be wrong, I give them to you. Take them all, O king! I will never claim them, meaning those realms where the wise never feel even the slightest unease.’”
Yayati answered, ‘O Sivi, thou hast indeed, obtained for thyself, possessed of the prowess of Indra, infinite worlds. But I do not desire to enjoy regions given to me by others. Therefore, I accept not thy gift.’
Yayati answered, “O Sivi, you have truly gained for yourself, with the strength of Indra, endless worlds. But I don’t want to enjoy the realms that others have given me. Therefore, I will not accept your gift.”
“Ashtaka then said, ‘O king, each of us has expressed his desire to give thee worlds that each of us has acquired by his religious merits. Thou acceptest not them. But leaving them for thee, we shall descend into the Earth-hell.’
“Ashtaka then said, ‘O king, each of us has shared our wish to give you the worlds we've earned through our religious deeds. You don't want them. But leaving them for you, we will descend into the Earth-hell.’”
“Yayati answered, ‘Ye all are truth-loving and wise. Give me that which I deserve. I shall not be able to do what I have never done before.’
“Yayati answered, ‘You all are truth-loving and wise. Give me what I deserve. I won’t be able to do what I have never done before.’”
“Ashtaka then said, ‘Whose are those five golden cars that we see? Do men that repair to these regions of everlasting bliss ride in them?’
“Ashtaka then said, ‘Whose are those five golden chariots that we see? Do the people who come to these realms of eternal happiness ride in them?’”
“Yayati answered, ‘Those five golden cars displayed in glory, and blazing as fire, would indeed, carry you to regions of bliss.’
“Yayati replied, ‘Those five golden chariots, shining brilliantly and blazing like fire, will definitely take you to realms of happiness.’”
“Ashtaka said, ‘O king, ride on those cars thyself and repair to heaven. We can wait. We follow thee in time.’
“Ashtaka said, ‘O king, take those chariots yourself and head to heaven. We can wait. We’ll follow you eventually.’”
“Yayati said, ‘We can now all go together. Indeed, all of us have conquered heaven. Behold, the glorious path to heaven becomes visible.”
“Yayati said, ‘We can all go together now. Indeed, we have all conquered heaven. Look, the glorious path to heaven is now visible.’”
“Vaisampayana continued, ‘Then all those excellent monarchs riding in those cars set out for heaven for gaining admittance into it, illuminating the whole firmament by the glory of their virtues.’
Vaisampayana continued, "Then all those great kings riding in their chariots set out for heaven to gain entry into it, lighting up the entire sky with the brilliance of their virtues."
“Then Ashtaka, breaking the silence asked, ‘I had always thought that Indra was my especial friend, and that I, of all others, should first obtain admittance into heaven. But how is it that Usinara’s son, Sivi hath already left us behind?’
“Then Ashtaka, breaking the silence, asked, ‘I always thought that Indra was my special friend and that I, above all others, should be the first to enter heaven. But how is it that Usinara’s son, Sivi, has already left us behind?’”
“Yayati answered, ‘This Usinara’s son had given all he possessed for attaining to the region of Brahman. Therefore, is he the foremost among us. Besides, Sivi’s liberality, asceticism, truth, virtue, modesty, forgiveness, amiability, desire of performing good acts, have been so great that none can measure them!’
“Yayati answered, ‘This son of Usinara has given everything he owns to reach the realm of Brahman. That’s why he stands out among us. Moreover, Sivi’s generosity, self-discipline, honesty, virtue, humility, forgiveness, kindness, and commitment to doing good are so vast that no one can measure them!’”
“Vaisampayana continued, ‘After this, Ashtaka, impelled by curiosity, again asked his maternal grandfather resembling Indra himself, saying, ‘O king, I ask thee, tell me truly, whence thou art, who thou art, and whose son? Is there any other Brahmana or Kshatriya who hath done what thou didst on earth?’ Yayati answered, ‘I tell thee truly, I am Yayati, the son of Nahusha and the father of Puru. I was lord of all the Earth. Ye are my relatives; I tell thee truly, I am the maternal grandfather of you all. Having conquered the whole earth, I gave clothes to Brahmanas and also a hundred handsome horses fit for sacrificial offering. For such acts of virtue, the gods became propitious to those that perform them. I also gave to Brahmanas this whole earth with her horses and elephants and kine and gold all kinds of wealth, along with a hundred Arbudas of excellent milch cows. Both the earth and the firmament exist owing to my truth and virtue; fire yet burneth in the world of men owing to my truth and virtue. Never hath a word spoken by me been untrue. It is for this that the wise adore Truth. O Ashtaka, all I have told thee, Pratardana, and Vasumat, is Truth itself. I know it for certain that the gods and the Rishis and all the mansions of the blessed are adorable only because of Truth that characteriseth them all. He that will without malice duly read unto good Brahmanas his account of our ascension to heaven shall himself attain to the same worlds with us.’
Vaisampayana continued, “After this, Ashtaka, driven by curiosity, asked his maternal grandfather, who was like Indra himself, ‘O king, I want to know the truth: where are you from, who are you, and whose son are you? Is there any other Brahmana or Kshatriya who has done what you did on earth?’ Yayati replied, ‘I’m telling you the truth, I am Yayati, the son of Nahusha and the father of Puru. I was the ruler of the entire Earth. You are my relatives; I am truly your maternal grandfather. After conquering the whole earth, I provided clothes to Brahmanas and also gave one hundred beautiful horses for sacrifice. Because of such acts of virtue, the gods have shown favor to those who perform them. I also gave Brahmanas the entire earth with its horses, elephants, cows, gold, and all kinds of wealth, along with a hundred Arbudas of excellent milch cows. Both the earth and the sky exist because of my truth and virtue; fire still burns in the human world because of my truth and virtue. I have never spoken a word that wasn’t true. This is why the wise honor Truth. O Ashtaka, everything I have shared with you, Pratardana, and Vasumat is the truth itself. I know for certain that the gods, the Rishis, and all the blessed beings are worthy of reverence because of the truth that defines them. Whoever, without malice, reads this account of our ascent to heaven to good Brahmanas will attain the same worlds as us.’”
“Vaisampayana continued, ‘It was thus that the illustrious king Yayati of high achievements, rescued by his collateral descendants, ascended to heaven, leaving the earth and covering the three worlds with the fame of his deeds.’”
“Vaisampayana continued, ‘It was in this way that the great king Yayati, known for his remarkable accomplishments, was taken to heaven by his descendants, leaving behind the earth and spreading the fame of his actions across the three worlds.’”
SECTION XCIV
(Sambhava Parva continued)
“Janamejaya said, ‘O adorable one, I desire to hear the histories of those kings who were descended from Puru. O tell me of each as he was possessed of prowess and achievements. I have, indeed, heard that in Puru’s line there was not a single one who was wanting in good behaviour and prowess, or who was without sons. O thou of ascetic wealth, I desire to hear the histories in detail of those famous monarchs endued with learning and all accomplishments.’
“Janamejaya said, ‘O beloved one, I want to hear the stories of the kings who came from Puru. Please tell me about each one, focusing on their strength and achievements. I've heard that in Puru’s lineage, there wasn’t a single person lacking in good character and skill, or who didn’t have children. O you of great spiritual wealth, I wish to hear in detail about those renowned rulers who were rich in knowledge and all kinds of talents.’”
“Vaisampayana said, ‘Asked by thee, I shall tell thee all about the heroic-kings in Puru’s line, all equal unto Indra in prowess, possessing great affluence and commanding the respect of all for their accomplishments.
“Vaisampayana said, ‘Since you asked, I will tell you all about the heroic kings in Puru’s lineage, all equal to Indra in skill, who have great wealth and earn the respect of everyone for their achievements."
“Puru had by his wife Paushti three sons, Pravira, Iswara, and Raudraswa, all of whom were mighty car-warriors. Amongst them, Pravira was the perpetuator of the dynasty. Pravira had by his wife Suraseni a son named Manasyu. And the latter of eyes like lotus-petals had his sway over the whole Earth bounded by the four seas. And Manasyu had for his wife Sauviri. And he begat upon her three sons called Sakta, Sahana, and Vagmi. And they were heroes in battle and mighty car-warriors. The intelligent and virtuous Kaudraswa begat upon the Apsara Misrakesi ten sons who were all great bowmen. And they all grew up into heroes, performing numerous sacrifices in honour of the gods. And they all had sons, were learned in all branches of knowledge and ever devoted to virtue. They are Richeyu, and Kaksreyu and Vrikeyu of great prowess; Sthandileyu, and Vaneyu, and Jaleyu of great fame; Tejeyu of great strength and intelligence; and Satyeyu of the prowess of Indra; Dharmeyu, and Sannateyu the tenth of the prowess of the celestials. Amongst them all, Richeyu became the sole monarch of the whole earth and was known by the name of Anadhrishti. And in prowess he was like unto Vasava amongst the celestials. And Anadhristi had a son of the name of Matinara who became a famous and virtuous king and performed the Rajasuya and the horse-sacrifice. And Matinara had four sons of immeasurable prowess, viz., Tansu, Mahan, Atiratha, and Druhyu of immeasurable glory. (Amongst them, Tansu of great prowess became the perpetrator of Puru’s line). And he subjugated the whole earth and acquired great fame and splendour. And Tansu begat a son of great prowess named Ilina. And he became the foremost of all conquerors and brought the whole world under his subjection. And Ilina begat upon his wife Rathantara five sons with Dushmanta at their head, all equal in might unto the five elements. They were Dushmanta, Sura, Bhima, Pravasu, and Vasu. And, O Janamejaya, the eldest of them, Dushmanta, became king. And Dushmanta had by his wife Sakuntala an intelligent son named Bharata who became king. And Bharata gave his name to the race of which he was the founder. And it is from him that the fame of that dynasty hath spread so wide. And Bharata begat upon his three wives nine sons in all. But none of them were like their father and so Bharata was not at all pleased with them. Their mothers, therefore, became angry and slew them all. The procreation of children by Bharata, therefore, became vain. The monarch then performed a great sacrifice and through the grace of Bharadwaja obtained a son named Bhumanyu. And then Bharata, the great descendant of Puru, regarding himself as really possessing a son, installed, O foremost one of Bharata’s race, that son as his heir-apparent. And Bhumanyu begat upon his wife, Pushkarini six sons named Suhotra, Suhotri, Suhavih, Sujeya, Diviratha and Kichika. The eldest of them all, Suhotra, obtained the throne and performed many Rajasuyas and horse-sacrifices. And Suhotra brought under his sway the whole earth surrounded by her belt of seas and full of elephants, kine and horses, and all her wealth of gems of gold. And the earth afflicted with the weight of numberless human beings and elephants, horses, and cats, was, as it were, about to sink. And during the virtuous reign of Suhotra the surface of the whole earth was dotted all over with hundreds and thousands, of sacrificial stakes. And the lord of the earth, Suhotra, begat, upon his wife Aikshaki three sons, viz., Ajamidha, Sumidha, and Purumidha. The eldest of them, Ajamidha, was the perpetuator of the royal line. And he begat six sons,—Riksha was born of the womb of Dhumini, Dushmanta and Parameshthin, of Nili, and Jahnu, Jala and Rupina were born in that of Kesini. All the tribes of the Panchalas are descended from Dushmanta and Parameshthin. And the Kushikas are the sons of Jahnu of immeasurable prowess. And Riksha who was older than both Jala and Rupina became king. And Riksha begat Samvarana, the perpetuator of the royal line. And, O king, it hath been heard by us that while Samvarana, the son of Riksha, was ruling the earth, there happened a great loss of people from famine, pestilence, drought, and disease. And the Bharata princes were beaten by the troops of enemies. And the Panchalas setting out to invade the whole earth with their four kinds of troops soon brought the whole earth under their sway. And with their ten Akshauhinis the king of the Panchalas defeated the Bharata prince. Samvarana then with his wife and ministers, sons and relatives, fled in fear, and took shelter in the forest on the banks of the Sindhu extending to the foot of the mountains. There the Bharatas lived for a full thousand years, within their fort. And after they had lived there a thousand years, one day the illustrious Rishi Vasishtha approached the exiled Bharatas, who, on going out, saluted the Rishi and worshipped him by the offer of Arghya. And entertaining him with reverence, they represented everything unto that illustrious Rishi. And after he was seated on his seat, the king himself approached the Rishi and addressed him, saying, ‘Be thou our priest, O illustrious one! We will endeavour to regain our kingdom.’ And Vasishtha answered the Bharatas by saying, ‘Om’ (the sign of consent). It hath been heard by us that Vasishtha then installed the Bharata prince in the sovereignty of all the Kshatriyas on earth, making by virtue of his Mantras this descendant of Puru the veritable horns of the wild bull or the tusks of the wild elephants. And the king retook the capital that had been taken away from him and once more made all monarchs pay tribute to him. The powerful Samvarana, thus installed once more in the actual sovereignty of the whole earth, performed many sacrifices at which the presents to the Brahmanas were great.
Puru had three sons with his wife Paushti: Pravira, Iswara, and Raudraswa, all of whom were powerful chariot warriors. Among them, Pravira was the one who continued the dynasty. Pravira had a son named Manasyu with his wife Suraseni, and Manasyu, with his lotus-petal-like eyes, ruled over the entire Earth surrounded by the four seas. Manasyu married Sauviri and had three sons named Sakta, Sahana, and Vagmi, who were heroes in battle and mighty chariot warriors. The wise and virtuous Kaudraswa fathered ten sons with the Apsara Misrakesi, and they were all great archers. They grew up to be heroes, performing many sacrifices in honor of the gods. They were Richeyu, Kaksreyu, Vrikeyu, renowned for their strength; Sthandileyu, Vaneyu, and Jaleyu, celebrated for their fame; Tejeyu, who was strong and intelligent; Satyeyu, who matched Indra in prowess; and Dharmeyu and Sannateyu, the last two with skill comparable to the gods. Among all, Richeyu became the sole ruler of the earth, known as Anadhrishti, and in power, he was like Vasava among the gods. Anadhrishti had a son named Matinara, who became a celebrated and virtuous king, performing the Rajasuya and horse sacrifices. Matinara had four sons of immense power: Tansu, Mahan, Atiratha, and Druhyu, all of whom were renowned. Tansu, with great strength, continued Puru’s line, subjugating the entire earth and gaining significant fame and glory. Tansu had a son named Ilina, who became the greatest of all conquerors, bringing the entire world under his control. Ilina and his wife Rathantara had five sons, led by Dushmanta, all equal in power to the five elements: Dushmanta, Sura, Bhima, Pravasu, and Vasu. The eldest, Dushmanta, became king. Dushmanta had a smart son named Bharata with his wife Sakuntala, who became king and gave his name to the dynasty he founded, spreading the fame of that line. Bharata had nine sons with his three wives, but none were like him, so Bharata was not pleased. Their mothers, angry, killed them all. Bharata's efforts to have children then seemed futile. The king performed a great sacrifice and with the blessing of Bharadwaja, had a son named Bhumanyu. Bharata, a great descendant of Puru, regarded Bhumanyu as his only son and appointed him as his heir. Bhumanyu had six sons with his wife Pushkarini: Suhotra, Suhotri, Suhavih, Sujeya, Diviratha, and Kichika. The eldest, Suhotra, ascended to the throne and conducted many Rajasuya and horse sacrifices. Suhotra ruled over the entire earth, rich with elephants, cows, horses, and jewels. The earth, burdened with countless humans and animals, seemed on the verge of sinking. During Suhotra’s virtuous reign, the entire earth was dotted with numerous sacrificial stakes. The ruler, Suhotra, had three sons with his wife Aikshaki: Ajamidha, Sumidha, and Purumidha. The eldest, Ajamidha, continued the royal line. He had six sons—Riksha from Dhumini, Dushmanta and Parameshthin from Nili, and Jahnu, Jala, and Rupina from Kesini. All the tribes of the Panchalas descend from Dushmanta and Parameshthin, while Jahnu’s sons, Riksha, Jala, and Rupina, were powerful. Riksha, older than both Jala and Rupina, became king and had Samvarana, who continued the royal line. It has been said that while Samvarana ruled, a great calamity befell the people due to famine, disease, and drought. The Bharata princes were defeated by enemy troops, and the Panchalas set out to dominate the world with their four types of troops, soon bringing the whole earth under their control. With their ten Akshauhinis, the Panchala king defeated the Bharata prince. Samvarana, along with his wife, ministers, sons, and relatives, fled in fear and took refuge in the forests along the Sindhu River at the foot of the mountains. The Bharatas lived there for a thousand years, within their fort. After a thousand years, one day, the renowned sage Vasishtha approached the exiled Bharatas. They went out to greet the sage, saluted him, and offered him Arghya. Respectfully hosting him, they informed him of everything. After he was seated, the king approached Vasishtha and said, ‘Please be our priest, O illustrious one! We will try to regain our kingdom.’ Vasishtha replied, ‘Om’ (a sign of agreement). It has been told that Vasishtha then reinstated the Bharata prince as the ruler of all Kshatriyas on earth, making this descendant of Puru truly powerful with his mantras. The king retrieved his capital and made all rulers subordinate to him again. The mighty Samvarana, restored to the actual sovereignty of the earth, performed many sacrifices, offering significant gifts to the Brahmanas.
“Samvarana begat upon his wife, Tapati, the daughter of Surya, a son named Kuru. This Kuru was exceedingly virtuous, and therefore, he was installed on the throne by his people. It is after his name that the field called Kuru-jangala has become so famous in the world. Devoted to asceticism, he made that field (Kurukshetra) sacred by practising asceticism there. And it has been heard by us that Kuru’s highly intelligent wife, Vahini, brought forth five sons, viz., Avikshit, Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja, Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari the eighth. In the race of these were born, as the fruit of their pious acts seven mighty car-warriors with Janamejaya at their head. And unto Parikshit were born sons who were all acquainted with (the secrets of) religion and profit. And they were named Kakshasena and Ugrasena, and Chitrasena endued with great energy, and Indrasena and Sushena and Bhimasena. And the sons of Janamejaya were all endued with great strength and became celebrated all over the world. And they were Dhritarashtra who was the eldest, and Pandu and Valhika, and Nishadha endued with great energy, and then the mighty Jamvunada, and then Kundodara and Padati and then Vasati the eighth. And they were all proficient in morality and profit and were kind to all creatures. Among them Dhritarashtra became king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka, Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and Dhritarashtra had many grandsons, of whom three only were famous. They were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa became unrivalled on earth. And, O bull in Bharata’s race, Pratipa begat three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika. The eldest Devapi adopted the ascetic course of life, impelled thereto by the desire of benefiting his brothers. And the kingdom was obtained by Santanu and the mighty car-warrior Valhika.
“Samvarana had a son named Kuru with his wife, Tapati, the daughter of Surya. Kuru was very virtuous, and because of this, his people made him king. The land known as Kuru-jangala became famous because of him. Devoted to asceticism, he made that area (Kurukshetra) sacred by practicing austerity there. We have heard that Kuru's highly intelligent wife, Vahini, gave birth to five sons: Avikshit, Bhavishyanta, Chaitraratha, Muni, and the renowned Janamejaya. Avikshit fathered the powerful Parikshit, Savalaswa, Adhiraja, Viraja, the strong Salmali, Uchaihsravas, Bhangakara, and the eighth son, Jitari. From this lineage came seven mighty warriors, led by Janamejaya. Parikshit had sons who were well-versed in religion and prosperity, named Kakshasena, Ugrasena, Chitrasena, Indrasena, Sushena, and Bhimasena. The sons of Janamejaya were all strong and gained fame across the world. They included the eldest, Dhritarashtra, Pandu, Valhika, the energetic Nishadha, the powerful Jamvunada, Kundodara, Padati, and the eighth, Vasati. All of them excelled in morality and prosperity and were kind to all living beings. Among them, Dhritarashtra became king. Dhritarashtra had eight sons: Kundika, Hasti, Vitarka, the fifth being Kratha, Havihsravas, Indrabha, Bhumanyu the invincible, and he had many grandsons, of whom three were particularly famous: Pratipa, Dharmanetra, and Sunetra. Of these three, Pratipa became unmatched on earth. And, O best of the Bharata line, Pratipa had three sons: Devapi, Santanu, and the mighty warrior Valhika. The eldest, Devapi, chose the ascetic life out of a desire to benefit his brothers, while Santanu and the powerful warrior Valhika obtained the kingdom.”
“O monarch, besides, there were born in the race of Bharata numberless other excellent monarchs endued with great energy and like unto the celestial Rishis themselves in virtue and ascetic power. And so also in the race of Manu were born many mighty car-warriors like unto the celestials themselves, who by their number swelled the Aila dynasty into gigantic proportions.’”
“O king, there were many other great rulers born into the Bharata lineage, endowed with incredible energy and embodying the virtues and ascetic powers of the celestial sages. Similarly, from the lineage of Manu came many powerful charioteers, akin to the gods themselves, who, through their numbers, expanded the Aila dynasty to enormous proportions.”
SECTION XCV
(Sambhava Parva continued)
“Janamejaya said, ‘O Brahmana, I have now heard from thee this great history of my ancestors. I had also heard from thee about the great monarchs that were born in this line. But I have not been gratified, this charming account being so short. Therefore, be pleased, O Brahmana, to recite the delightful narrative just in detail commencing from Manu, the lord of creation. Who is there that will not be charmed with such an account, as it is sacred? The fame of these monarchs increased by their wisdom, virtue, accomplishments, and high character, hath so swelled as to cover the three worlds. Having listened to the history, sweet as nectar, of their liberality, prowess, physical strength, mental vigour, energy, and perseverance, I have not been satiated!’
“Janamejaya said, ‘O Brahmana, I have now heard from you this great history of my ancestors. I also heard about the great kings who came from this line. But I haven't been satisfied, as this lovely story is too brief. So please, O Brahmana, share the wonderful narrative in detail starting from Manu, the lord of creation. Who wouldn't be captivated by such a tale, as it is sacred? The renown of these kings, which grew from their wisdom, virtue, achievements, and strong character, has expanded to fill the three worlds. After hearing the history, sweet as nectar, of their generosity, strength, mental sharpness, energy, and determination, I still feel unsatisfied!’"
“Vaisampayana said, ‘Hear then, O monarch, as I recite in full the auspicious account of thy own race just as I had heard it from Dwaipayana before.
“Vaisampayana said, ‘Listen, O king, as I recount in detail the fortunate story of your lineage, just as I heard it from Dwaipayana before.
“Daksha begat Aditi, and Aditi begat Vivaswat, and Vivaswat begat Manu, and Manu begat Ha and Ha begat Pururavas. And Pururavas begat Ayus, and Ayus begat Nahusha, and Nahusha begat Yayati. And Yayati had two wives, viz., Devayani, the daughter of Usanas, and Sarmishtha the daughter of Vrishaparvan. Here occurs a sloka regarding (Yayati’s) descendants, ‘Devayani gave birth to Yadu and Turvasu; and Vrishaparvan’s daughter, Sarmishtha gave birth to Druhyu, Anu, and Puru., And the descendants of Yadu are the Yadavas and of Puru are the Pauravas. And Puru had a wife of the name of Kausalya, on whom he begat a son named Janamejaya who performed three horse-sacrifices and a sacrifice called Viswajit. And then he entered into the woods. And Janamejaya had married Ananta, the daughter of Madhava, and begat upon her a son called Prachinwat. And the prince was so called because he had conquered all the eastern countries up to the very confines of the region where the Sun rises. And Prachinwat married Asmaki, a daughter of the Yadavas and begat upon her a son named Sanyati. And Sanyati married Varangi, the daughter of Drishadwata and begat upon her a son named Ahayanti. And Ahayanti married Bhanumati, the daughter of Kritavirya and begat upon her a son named Sarvabhauma. And Sarvabhauma married Sunanda, the daughter of the Kekaya prince, having obtained her by force. And he begat upon her a son named Jayatsena, who married Susrava, the daughter of the Vidarbha king and begat upon her Avachina, And Avachina also married another princess of Vidarbha, Maryada by name. And he begat on her a son named Arihan. And Arihan married Angi and begat on her Mahabhauma. And Mahabhauma married Suyajna, the daughter of Prasenajit. And of her was born Ayutanayi. And he was so called because he had performed a sacrifice at which the fat of an Ayuta (ten thousands) of male beings was required. And Ayutanayi took for a wife Kama, the daughter of Prithusravas. And by her was born a son named Akrodhana, who took to wife Karambha, the daughter of the king of Kalinga. And of her was born Devatithi, and Devatithi took for his wife Maryada, the princess of Videha. And of her was born a son named Arihan. And Arihan took to wife Sudeva, the princess of Anga, and upon her he begat a son named Riksha. And Riksha married Jwala, the daughter of Takshaka, and he begat upon her a son of the name of Matinara, who performed on the bank of Saraswati the twelve years’ sacrifice said to be so efficacious. On conclusion of the sacrifice, Saraswati appeared in person before the king and chose him for husband. And he begat upon her a son named Tansu. Here occurs a sloka descriptive of Tansu’s descendants.
Daksha had Aditi, and Aditi had Vivaswat, and Vivaswat had Manu, and Manu had Ha, and Ha had Pururavas. Pururavas had Ayus, Ayus had Nahusha, and Nahusha had Yayati. Yayati had two wives, Devayani, the daughter of Usanas, and Sarmishtha, the daughter of Vrishaparvan. A verse describes Yayati's descendants: ‘Devayani gave birth to Yadu and Turvasu; and Sarmishtha, Vrishaparvan's daughter, gave birth to Druhyu, Anu, and Puru.' The descendants of Yadu are the Yadavas, and the descendants of Puru are the Pauravas. Puru had a wife named Kausalya, and with her, he had a son named Janamejaya, who performed three horse sacrifices and a sacrifice called Viswajit. Then he retreated into the woods. Janamejaya married Ananta, the daughter of Madhava, and they had a son named Prachinwat. He was called this because he conquered all the eastern territories up to the farthest point where the Sun rises. Prachinwat married Asmaki, a daughter of the Yadavas, and had a son named Sanyati. Sanyati married Varangi, the daughter of Drishadwata, and had a son named Ahayanti. Ahayanti married Bhanumati, the daughter of Kritavirya, and they had a son named Sarvabhauma. Sarvabhauma married Sunanda, the daughter of the Kekaya prince, whom he acquired by force, and they had a son named Jayatsena. He married Susrava, the daughter of the Vidarbha king, and had a son named Avachina. Avachina also married another princess of Vidarbha, named Maryada, and they had a son named Arihan. Arihan married Angi and had a son named Mahabhauma. Mahabhauma married Suyajna, the daughter of Prasenajit, and they had a son named Ayutanayi. He was named because he performed a sacrifice that required the fat of an Ayuta (ten thousand) male beings. Ayutanayi took Kama, the daughter of Prithusravas, as his wife, and they had a son named Akrodhana, who married Karambha, the daughter of the king of Kalinga. Their son was Devatithi, who took Maryada, the princess of Videha, as his wife, and they had a son named Arihan. Arihan married Sudeva, the princess of Anga, and had a son named Riksha. Riksha married Jwala, the daughter of Takshaka, and they had a son named Matinara, who performed a twelve-year sacrifice on the bank of Saraswati, which was said to be very effective. After the sacrifice, Saraswati appeared before the king and chose him as her husband. They had a son named Tansu. A verse describes Tansu's descendants.
“Tansu was born of Saraswati by Matinara. And Tansu himself begat a son named Ilina on his wife, the princess Kalingi.
“Tansu was born of Saraswati by Matinara. And Tansu himself had a son named Ilina with his wife, the princess Kalingi.”
“Ilina begat on his wife Rathantari five sons, of whom Dushmanta was the eldest. And Dushmanta took to wife Sakuntala, the daughter of Viswamitra. And he begat on her a son named Bharata. Here occurs two slokas about (Dushmanta’s) descendants.
“Ilina had five sons with his wife Rathantari, the eldest being Dushmanta. Dushmanta married Sakuntala, the daughter of Viswamitra. Together they had a son named Bharata. Here are two slokas about Dushmanta’s descendants.”
“The mother is but the sheath of flesh in which the father begets the son. Indeed the father himself is the son. Therefore, O Dushmanta, support thy son and insult not Sakuntala. O god among men, the father himself becoming the son rescueth himself from hell. Sakuntala hath truly said that thou art the author of this child’s being.
“The mother is just the flesh covering that the father uses to create the son. In fact, the father himself is the son. So, O Dushmanta, support your son and do not insult Sakuntala. O greatest among men, the father becoming the son saves himself from hell. Sakuntala has truly said that you are the reason for this child's existence.
“It is for this (i.e., because the king supported his child after hearing the above speech of the celestial messenger) that Sakuntala’s son came to be called Bharata (the supported). And Bharata married Sunanda, the daughter of Sarvasena, the king of Kasi, and begat upon her the son named Bhumanyu. And Bhumanyu married Vijaya, the daughter of Dasarha. And he begat upon her a son Suhotra who married Suvarna, the daughter of Ikshvaku. To her was born a son named Hasti who founded this city, which has, therefore, been called Hastinapura. And Hasti married Yasodhara, the princess of Trigarta. And of her was born a son named Vikunthana who took for a wife Sudeva, the princess of Dasarha. And by her was born a son named Ajamidha. And Ajamidha had four wives named Raikeyi, Gandhari, Visala and Riksha. And he begat on them two thousand and four hundred sons. But amongst them all, Samvarana became the perpetuator of the dynasty. And Samvarana took for his wife Tapati, the daughter of Vivaswat. And of her was born Kuru, who married Subhangi, the princess of Dasarha. And he begat on her a son named Viduratha, who took to wife Supriya, the daughter of the Madhavas. And he begat upon her a son named Anaswan. And Anaswan married Amrita, the daughter of the Madhavas. And of her was born a son named Parikshit, who took for his wife Suvasa, the daughter of the Vahudas, and begat upon her a son named Bhimasena. And Bhimasena married Kumari, the princess of Kekaya and begat upon her Pratisravas whose son was Pratipa. And Pratipa married Sunanda, the daughter of Sivi, and begat upon her three sons, viz., Devapi, Santanu and Valhika. And Devapi, while still a boy, entered the woods as a hermit. And Santanu became king. Here occurs a sloka in respect of Santanu.
“It is because the king supported his child after hearing the celestial messenger's speech that Sakuntala’s son became known as Bharata (the supported). Bharata married Sunanda, the daughter of Sarvasena, the king of Kashi, and they had a son named Bhumanyu. Bhumanyu married Vijaya, the daughter of Dasarha, and they had a son named Suhotra, who married Suvarna, the daughter of Ikshvaku. Their son, Hasti, founded this city, which has since been called Hastinapura. Hasti married Yasodhara, the princess of Trigarta, and they had a son named Vikunthana, who took Sudeva, the princess of Dasarha, as his wife. Together, they had a son named Ajamidha. Ajamidha had four wives named Raikeyi, Gandhari, Visala, and Riksha, and he fathered two thousand four hundred sons. Among them, Samvarana became the one to carry on the dynasty. Samvarana married Tapati, the daughter of Vivaswat, and they had Kuru, who married Subhangi, the princess of Dasarha. They had a son named Viduratha, who married Supriya, the daughter of the Madhavas, and they had a son named Anaswan. Anaswan married Amrita, the daughter of the Madhavas, and they had a son named Parikshit, who married Suvasa, the daughter of the Vahudas, and they had a son named Bhimasena. Bhimasena married Kumari, the princess of Kekaya, and they had a son named Pratisravas, whose son was Pratipa. Pratipa married Sunanda, the daughter of Sivi, and they had three sons: Devapi, Santanu, and Valhika. While still a boy, Devapi went into the woods to live as a hermit, and Santanu became king. Here a verse regarding Santanu appears.”
“Those old men that were touched by this monarch not only felt an indescribable sensation of pleasure but also became restored to youth. Therefore, this monarch was called Santanu.
“Those old men who were touched by this king not only felt an indescribable sense of pleasure but also became youthful again. That’s why this king was called Santanu.”
“And Santanu married Ganga, who bore him a son Devavrata who was afterwards called Bhishma. And Bhishma, moved by the desire of doing good to his father, got him married to Satyavati who was also called Gandhakali. And in her maidenhood she had a son by Parasara, named Dwaipayana. And upon her Santanu begat two other sons named Chitrangada and Vichitravirya. And before they attained to majority, Chitrangada had been slain by the Gandharvas. But Vichitravirya became king, and married the two daughters of the king of Kasi, named Amvika and Amvalika. But Vichitravirya died childless. Then Satyavati began to think as to how the dynasty of Dushmanta might be perpetuated. Then she recollected the Rishi Dwaipayana. The latter coming before her, asked, ‘What are thy commands?’ ‘She said, ‘Thy brother Vichitravirya hath gone to heaven childless. Beget virtuous children for him.’ Dwaipayana, consenting to this, begat three children, viz., Dhritarashtra, Pandu, and Vidura. King Dhritarashtra had a hundred sons by his wife, Gandhari in consequence of the boon granted by Dwaipayana. And amongst those hundred sons of Dhritarashtra, four became celebrated. They are Duryodhana, Duhsasana, Vikarna, and Chitrasena. And Pandu had two jewels of wives, viz., Kunti, also called Pritha, and Madri. One day Pandu, while out a-hunting, saw a deer covering its mate. That was really a Rishi in the form of a deer. Seeing the deer in that attitude, he killed it with his arrows, before its desire was gratified. Pierced with the king’s arrow, the deer quickly changed its form and became a Rishi, and said unto Pandu, ‘O Pandu, thou art virtuous and acquainted also with the pleasure derived from the gratification of one’s desire. My desire unsatisfied, thou hast slain me! Therefore, thou also, when so engaged and before thou art gratified, shalt die!’ Pandu, hearing this curse, became pale, and from that time would not go in unto his wives. And he told them these words, ‘Through my own fault, I have been cursed! But I have heard that for the childless there are no regions hereafter.’ Therefore, he solicited Kunti to have offspring raised for him. And Kunti said, ‘Let it be’, So she raised up offspring. By Dharma she had Yudhishthira; by Maruta, Bhima: and by Sakra, Arjuna. And Pandu, well-pleased with her, said, ‘This thy co-wife is also childless. Therefore, cause her also to bear children.’ Kunti saying, ‘So be it,’ imparted unto Madri the mantra of invocation. And on Madri were raised by the twin Aswins, the twins Nakula and Sahadeva. And (one day) Pandu, beholding Madri decked with ornaments, had his desire kindled. And, as soon as he touched her, he died. Madri ascended the funeral pyre with her lord. And she said unto Kunti, ‘Let these twins of mine be brought up by thee with affection.’ After some time those five Pandavas were taken by the ascetics of the woods to Hastinapura and there introduced to Bhishma and Vidura. And after introducing them, the ascetics disappeared in the very sight of all. And after the conclusion of the speech of those ascetics, flowers were showered down upon the spot, and the celestial drums also were beaten in the skies. The Pandavas were then taken (by Bhishma). They then represented the death of their father and performed his last honours duly. And as they were brought up there, Duryodhana became exceedingly jealous of them. And the sinful Duryodhana acting like Rakshasa tried various means to drive them away. But what must be can never be frustrated. So all Duryodhana’s efforts proved futile. Then Dhritarashtra sent them, by an act of deception to Varanavata, and they went there willingly. There an endeavour was made to burn them to death; but it proved abortive owing to the warning counsels of Vidura. After that the Pandavas slew Hidimva, and then they went to a town called Ekachakra. There also they slew a Rakshasa of the name of Vaka and then went to Panchala. And there obtaining Draupadi for a wife they returned to Hastinapura. And there they dwelt for some time in peace and begat children. And Yudhishthira begat Prativindhya; Bhima, Sutasoma; Arjuna, Srutakriti; Nakula, Satanika; and Sahadeva, Srutakarman. Besides these, Yudhishthira, having obtained for his wife Devika, the daughter of Govasana of the Saivya tribe, in a self-choice ceremony, begat upon her a son named Yaudheya. And Bhima also obtaining for a wife Valandhara, the daughter of the king of Kasi, offered his own prowess as dower and begat upon her a son named Sarvaga. And Arjuna also, repairing to Dwaravati, brought away by force Subhadra. the sweet-speeched sister of Vasudeva, and returned in happiness to Hastinapura. And he begat upon her a son named Abhimanyu endued with all accomplishments and dear to Vasudeva himself. And Nakula obtaining for his wife Karenumati, the princess of Chedi, begat upon her a son named Niramitra. And Sahadeva also married Vijaya, the daughter of Dyutimat, the king of Madra, obtaining her in a self-choice ceremony and begat upon her a son named Suhotra. And Bhimasena had some time before begat upon Hidimva a son named Ghatotkacha. These are the eleven sons of the Pandavas. Amongst them all, Abhimanyu was the perpetuator of the family. He married Uttara, the daughter of Virata, who brought forth a dead child whom Kunti took up on her lap at the command of Vasudeva who said, ‘I will revive this child of six months.’ And though born before time, having been burnt by the fire of (Aswatthaman’s weapon) and, therefore, deprived of strength and energy he was revived by Vasudeva and endued with strength, energy and prowess. And after reviving him, Vasudeva said, ‘Because this child hath been born in an extinct race, therefore, he shall be called Parikshit’. And Parikshit married Madravati, thy mother, O king, and thou art born to her, O Janamejaya! Thou hast also begotten two sons on thy wife Vapushtama, named Satanika and Sankukarna. And Satanika also hath begotten one son named Aswamedhadatta upon the princess of Videha.
"And Santanu married Ganga, who gave birth to a son named Devavrata, later known as Bhishma. Bhishma, wanting to do good for his father, arranged for him to marry Satyavati, also known as Gandhakali. In her youth, she had a son with Parasara named Dwaipayana. With Satyavati, Santanu had two more sons named Chitrangada and Vichitravirya. Before they reached adulthood, Chitrangada was killed by the Gandharvas. However, Vichitravirya became king and married the two daughters of the king of Kasi, named Amvika and Amvalika. But Vichitravirya died without children. Then Satyavati began to think about how to continue the dynasty of Dushmanta. She remembered Rishi Dwaipayana. When he arrived, he asked, ‘What do you need?’ She said, ‘Your brother Vichitravirya has passed away without heirs. Please father virtuous children for him.’ Dwaipayana agreed and fathered three children: Dhritarashtra, Pandu, and Vidura. King Dhritarashtra had a hundred sons with his wife, Gandhari, thanks to the boon from Dwaipayana. Among those sons, four became well-known: Duryodhana, Duhsasana, Vikarna, and Chitrasena. Pandu had two wonderful wives, Kunti, also called Pritha, and Madri. One day, while hunting, Pandu saw a deer mating. It was actually a sage in the form of a deer. Thinking it was just an animal, he shot it before it could finish. Pierced by the king’s arrow, the deer transformed back into a sage and said to Pandu, ‘O Pandu, you are virtuous and understand the joy of fulfilling desires. By killing me before I could complete my desire, you will also die when you engage in such acts.’ Hearing this curse, Pandu turned pale and decided never to approach his wives again. He told them, ‘I have brought this upon myself! But I've heard that those without children have no place in the afterlife.’ Therefore, he asked Kunti to have children for him. Kunti agreed, and so she bore three sons. With Dharma, she had Yudhishthira; with Maruta, she had Bhima; and with Sakra, she had Arjuna. Pleased with Kunti, Pandu asked her to help Madri conceive as well. Kunti, agreeing, gave Madri the invocation mantra. The twin Aswins then helped Madri conceive twins named Nakula and Sahadeva. One day, seeing Madri adorned with jewelry, Pandu's desires ignited. As soon as he touched her, he died. Madri joined him on the funeral pyre and asked Kunti, ‘Please raise my twins with love.’ After some time, the five Pandavas were taken by forest ascetics to Hastinapura, where they met Bhishma and Vidura. After introducing them, the ascetics vanished in front of everyone. Following their words, flowers fell from the sky, and celestial drums were heard. Bhishma took the Pandavas and they mourned their father, performing his final rites properly. As they grew up, Duryodhana became extremely jealous of them. In his wickedness, he schemed to get rid of them like a Rakshasa. Yet, fate cannot be changed, and all of Duryodhana’s plans failed. Then, Dhritarashtra sent them to Varanavata under a deceptive pretense, and they went willingly. There, an attempt was made to burn them alive, but it failed due to Vidura’s timely warnings. After that, the Pandavas killed a Rakshasa named Hidimva and took refuge in a town called Ekachakra. They also killed another Rakshasa named Vaka before heading to Panchala. There, they won Draupadi as their wife and returned to Hastinapura. They lived there peacefully for a time and had children. Yudhishthira had Prativindhya; Bhima had Sutasoma; Arjuna had Srutakriti; Nakula had Satanika; and Sahadeva had Srutakarman. Additionally, Yudhishthira married Devika, the daughter of Govasana from the Saivya tribe, and they had a son named Yaudheya. Bhima married Valandhara, the daughter of the king of Kasi, and they had a son named Sarvaga. Arjuna went to Dwaravati and brought back Subhadra, the sweet-talking sister of Vasudeva, and they had a son named Abhimanyu, who was skilled and beloved by Vasudeva. Nakula married Karenumati, the Chedi princess, and they had a son named Niramitra. Sahadeva married Vijaya, the daughter of Dyutimat, the king of Madra, in a self-choice ceremony, and they had a son named Suhotra. Bhimasena had earlier fathered a son named Ghatotkacha with Hidimva. These are the eleven sons of the Pandavas. Among them, Abhimanyu was the heir to the family. He married Uttara, the daughter of Virata, who gave birth to a stillborn child that Kunti held at Vasudeva's command. He said, ‘I will revive this child of six months.’ Though born prematurely, having been burned by Aswatthaman’s weapon and weakened, he was revived by Vasudeva and endowed with strength, energy, and valor. After reviving him, Vasudeva said, ‘Because this child is born into an extinct lineage, he shall be called Parikshit.’ Parikshit married your mother, Madravati, O king, and you were born to her, O Janamejaya! You have also had two sons with your wife Vapushtama, named Satanika and Sankukarna. Satanika has also fathered a son named Aswamedhadatta with the princess of Videha."
“Thus have I, O king, recited the history of the descendants of Puru and of the Pandavas. This excellent, virtue-increasing, and sacred history should ever be listened to by vow-observing Brahmanas, by Kshatriyas devoted to the practices of their order and ready to protect their subjects; by Vaisyas with attention, and by Sudras with reverence, whose chief occupation is to wait upon the three other orders. Brahmanas conversant in the Vedas and other persons, who with attention and reverence recite this sacred history or listen to it when recited, conquer the heavens and attain to the abode of the blessed. They are also always respected and adored by the gods, Brahamanas, and other men. This holy history of Bharata hath been composed by the sacred and illustrious Vyasa. Veda-knowing Brahmanas and other persons who with reverence and without malice hear it recited, earn great religious merits and conquer the heavens. Though sinning, they are not disregarded by any one. Here occurs a sloka, ‘This (Bharata) is equal unto the Vedas: it is holy and excellent. It bestoweth wealth, fame, and life. Therefore, it should be listened to by men with rapt attention.’”
“Thus, O king, I have shared the story of the descendants of Puru and the Pandavas. This wonderful, virtue-enhancing, and sacred history should always be listened to by devoted Brahmanas who follow their vows, by Kshatriyas committed to their duties and ready to protect their people, by Vaisyas with focus, and by Sudras with respect, whose main duty is to serve the other three groups. Brahmanas knowledgeable in the Vedas and others who attentively and respectfully recite or listen to this sacred history will conquer the heavens and reach the land of the blessed. They are consistently respected and honored by the gods, Brahmanas, and other people. This holy history of Bharata was written by the esteemed and sacred Vyasa. Brahmanas who know the Vedas and others who hear it recited with respect and without malice gain great spiritual benefits and conquer the heavens. Even if they sin, no one disregards them. Here is a verse: ‘This (Bharata) is equal to the Vedas: it is holy and excellent. It brings wealth, fame, and longevity. Therefore, it should be listened to by people with rapt attention.’”
SECTION XCVI
(Sambhava Parva continued)
“Vaisampayana said, ‘There was a king known by the name of Mahabhisha born in the race of Ikshvaku. He was the lord of all the earth, and was truthful (in speech) and of true prowess. By a thousand horse-sacrifices and a hundred Rajasuyas he had gratified the chief of the celestials and ultimately attained to heaven.
Vaisampayana said, ‘There was a king named Mahabhisha from the Ikshvaku lineage. He was the ruler of the entire world, known for his honesty and true strength. By performing a thousand horse sacrifices and a hundred Rajasuyas, he pleased the chief of the gods and ultimately reached heaven.
“One day the celestials had assembled together and were worshipping Brahman. Many royal sages and king Mahabhisha also were present on the spot. And Ganga, the queen of rivers, also came there to pay her adorations to the Grandsire. And her garments white as the beams of the moon was displaced by the action of the wind. And as her person became exposed, the celestials bent down their heads. But the royal sage Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for this cursed by Brahman, who said, ‘Wretch, as thou hast forgotten thyself at the sight of Ganga, thou shalt be re-born on earth. But thou shall again and again attain to these regions. And she, too, shall be born in the world of men and shall do thee injuries. But when thy wrath shall be provoked, thou shalt then be freed from my curse.’
“One day, the celestial beings gathered together and were worshipping Brahman. Many royal sages and King Mahabhisha were also present. Ganga, the queen of rivers, came to pay her respects to the Grandsire as well. Her garments, as white as moonlight, were blown by the wind, revealing her form. When this happened, the celestial beings lowered their heads in respect. However, the royal sage Mahabhisha rudely stared at the queen of rivers. For this, Brahman cursed Mahabhisha, saying, ‘Wretch, since you have lost your composure at the sight of Ganga, you will be reborn on Earth. But you will repeatedly return to these heavenly realms. She, too, will be born among humans and will do you harm. However, when your anger is sparked, you will then be freed from my curse.’”
“Vaisampayana continued, ‘King Mahabhisha then recollecting all the monarchs and ascetics on earth, wished to be born as son to Pratipa of great prowess. And the queen of rivers, too, seeing king Mahabhisha lose his firmness, went away, thinking of him wishfully. And on her way, she saw those dwellers in heaven, the Vasus, also pursuing the same path. And the queen of rivers beholding them in the predicament, asked them, ‘Why look ye so dejected? Ye dwellers in heaven, is everything right with you?’ Those celestials, the Vasus, answered her, saying, ‘O queen of rivers, we have been cursed, for a venial fault, by the illustrious Vasishtha in anger. The foremost of excellent Rishis, Vasishtha, had been engaged in his twilight adorations and seated as he was, he could not be seen by us. We crossed him in ignorance. Therefore, in wrath he hath cursed us, saying, Be ye born among men!’ It is beyond our power to frustrate what hath been said by that utterance of Brahma. Therefore, O river, thyself becoming a human female make us the Vasus, thy children. O amiable one, we are unwilling to enter the womb of any human female.’ Thus addressed, the queen of rivers told them, ‘Be it so and asked them, ‘On earth, who is that foremost of men whom ye will make your father?’
Vaisampayana continued, “King Mahabhisha, remembering all the kings and ascetics on earth, wished to be born as the son of the mighty Pratipa. Meanwhile, the queen of rivers, noticing that King Mahabhisha was losing his resolve, left, yearning for him. On her journey, she encountered the Vasus, heavenly beings, who were also traveling the same path. Seeing them in distress, she asked, ‘Why do you look so down? Hey, celestial beings, is everything okay with you?’ The Vasus replied, ‘O queen of rivers, we’ve been cursed for a minor mistake by the great sage Vasishtha in his anger. The foremost of Rishis, Vasishtha, was engaged in his evening prayers and, since he was seated, we couldn’t see him. We crossed his path unknowingly. Therefore, in his wrath, he cursed us, saying, ‘You will be born as humans!’ We cannot undo what has been declared by that pronouncement of Brahma. So, dear river, you should become a human female and give birth to us, the Vasus, as your children. We don’t want to enter the womb of any other human female.’ In response, the queen of rivers said, ‘Alright, but tell me, who on earth is that foremost of men you will make your father?’”
“The Vasus replied, ‘On earth, unto Pratipa shall be born a son, Santanu, who will be a king of world-wide fame.’ Ganga then said, ‘Ye celestials, that is exactly my wish which ye sinless ones have expressed. I shall, indeed, do good to that Santanu. That is also your desire as just expressed.’ The Vasus then said, ‘It behoveth thee to throw thy children after birth, into the water, so that, O thou of three courses (celestial, terrestrial, and subterranean) we may be rescued soon without having to live on earth for any length of time.’ Ganga then answered, ‘I shall do what ye desire. But in order that his intercourse with me may not be entirely fruitless, provide ye that one son at least may live.’ The Vasus then replied, ‘We shall each contribute an eighth part of our respective energies With the sum thereof, thou shall have one son according to thy and his wishes. But this son shall not begat any children on earth. Therefore, that son of thine endued with great energy, shall be childless.’
“The Vasus replied, ‘On earth, a son named Santanu will be born to Pratipa, who will become a king famous throughout the world.’ Ganga then said, ‘Oh, celestial beings, that is exactly what I wish, which you pure ones have stated. I will indeed do good for that Santanu. That is also your wish as you have just expressed.’ The Vasus then said, ‘You must throw your children into the water after they are born, so that, oh of three paths (celestial, earthly, and underground), we may be rescued quickly without having to spend much time on earth.’ Ganga then answered, ‘I will do what you desire. But so that my time with you is not entirely in vain, please ensure that at least one son lives.’ The Vasus then replied, ‘We will each contribute an eighth of our respective energies. With that combined power, you will have one son according to your wishes and his. However, this son will not have any children on earth. So, that son of yours, endowed with great strength, will be childless.’"
“The Vasus, making this arrangement with Ganga, went away without Waiting to the place they liked.’”
“The Vasus made this arrangement with Ganga and left right away for the place they preferred.”
SECTION XCVII
(Sambhava Parva continued)
“Vaisampayana said. ‘There was a king of the name of Pratipa, who was kind to all creatures. He spent many years in ascetic penances at the source of the river Ganga. The accomplished and lovely Ganga, one day, assuming the form of a beautiful female, and rising from the waters, made up to the monarch. The celestial maiden, endued with ravishing beauty, approached the royal sage engaged in ascetic austerities, and sat upon his right thigh that was, for manly strength, a veritable Sala tree. When the maiden of handsome face had so sat upon his lap, the monarch said unto her, ‘O amiable one, what dost thou desire? What shall I do?’ The damsel answered, ‘I desire thee, O king, for my husband! O foremost one of the Kurus, be mine! To refuse a woman coming of her own accord is never applauded by the wise.’ Pratipa answered, ‘O thou of the fairest complexion, moved by lust, I never go in unto others’ wives or women that are not of my order. This, indeed, is my virtuous vow.’ The maiden rejoined, ‘I am not inauspicious or ugly. I am every way worthy of being enjoyed. I am a celestial maiden of rare beauty; I desire thee for my husband. Refuse me not, O king.’ To this Pratipa answered, ‘I am, ‘O damsel, abstaining from that course to which thou wouldst incite me. If I break my vow, sin will overwhelm and kill me. O thou of the fairest complexion, thou hast embraced me, sitting on my right thigh. But, O timid one, know that this is the seat for daughters and daughters-in-law. The left lap is for the wife, but thou hast not accepted that. Therefore, O best of women, I cannot enjoy thee as an object of desire. Be my daughter-in-law. I accept thee for my son!’
Vaisampayana said, “Once there was a king named Pratipa, who was kind to all living beings. He spent many years practicing ascetic penances at the source of the river Ganga. One day, the beautiful Ganga took the form of an attractive woman and emerged from the waters to approach the king. This celestial maiden, endowed with stunning beauty, sat on his right thigh, which was as strong as a Sala tree. After she sat down, the king asked her, ‘O lovely one, what do you want? What can I do for you?’ The young woman replied, ‘I want you, O king, to be my husband! O noble one of the Kurus, accept me! It’s not wise to turn away a woman who comes to you willingly.’ Pratipa responded, ‘O fair-skinned one, driven by desire, I do not go after the wives or women of others who are not of my class. This is my sacred vow.’ The maiden replied, ‘I am neither unfortunate nor unattractive. I am deserving of enjoyment in every way. I am a celestial maiden of exceptional beauty; I want you to be my husband. Please don’t refuse me, O king.’ To this, Pratipa said, ‘O maiden, I am committed to abstaining from the path you want me to take. If I break my vow, sin will consume and destroy me. O beautiful one, you’ve embraced me while seated on my right thigh. But remember, this position is reserved for daughters and daughters-in-law. The left lap is meant for a wife, and you haven’t chosen that seat. Therefore, O finest of women, I cannot see you as an object of desire. Consider me your father-in-law. I accept you for my son!’”
“The damsel then said, ‘O virtuous one, let it be as thou sayest. Let me be united with thy son. From my respect for thee, I shall be a wife of the celebrated Bharata race. Ye (of the Bharata race) are the refuge of all the monarchs on earth! I am incapable of numbering the virtues of this race even within a hundred years. The greatness and goodness of many celebrated monarchs of this race are limitless. O lord of all, let it be understood now that when I become thy daughter-in-law, thy son shall not be able to judge of the propriety of my acts. Living thus with thy son, I shall do good to him and increase his happiness. And he shall finally attain to heaven in consequence of the sons I shall bear him, and of his virtues and good conduct.’
“The lady then said, ‘Oh noble one, let it be as you wish. Let me marry your son. Out of respect for you, I will join the famous Bharata lineage. You (of the Bharata lineage) are the refuge of all kings on earth! I can't even begin to count the virtues of this lineage in a hundred years. The greatness and goodness of many renowned kings from this lineage are limitless. Oh lord of all, understand this: when I become your daughter-in-law, your son won't be able to judge my actions. Living with your son, I will do good by him and increase his happiness. And as a result of the sons I bear him and his virtues and good behavior, he will ultimately reach heaven.’”
“Vaisampayana continued, ‘O king, having said so, the celestial damsel disappeared then and there. And the king, too, waited for the birth of his son in order to fulfil his promise.’
“Vaisampayana continued, ‘O king, after saying that, the celestial maiden vanished right then and there. The king also waited for the birth of his son to keep his promise.’”
“About this time Pratipa, that light of the Kuru race, that bull amongst Kshatriyas, was engaged, along with his wife, in austerities from desire of offspring. And when they had grown old, a son was born unto them. This was no other than Mahabhisha. And the child was called Santanu because he was born when his father had controlled his passions by ascetic penances. And the best of Kurus, Santanu, knowing that region of indestructible bliss can be acquired by one’s deeds alone, became devoted to virtue. When Santanu grew up into a youth, Pratipa addressed him and said, ‘Some time ago, O Santanu, a celestial damsel came to me for thy good. If thou meetest that fair-complexioned one in secret and if she solicit thee for children, accept her as thy wife. And, O sinless one, judge not of the propriety or impropriety of her action and ask not who she is, or whose or whence, but accept her as thy wife at my command!’” Vaisampayana continued, ‘Pratipa, having thus commanded his son Santanu and installed him on his throne, retired into the woods. And king Santanu endued with great intelligence and equal unto Indra himself in splendour, became addicted to hunting and passed much of his time in the woods. And the best of monarchs always slew deer and buffaloes. And one day, as he was wandering along the bank of the Ganges, he came upon a region frequented by Siddhas and Charanas. And there he saw a lovely maiden of blazing beauty and like unto another Sri herself; of faultless and pearly teeth and decked with celestial ornaments, and attired in garments of fine texture that resembled in splendour the filaments of the lotus. And the monarch, on beholding that damsel, became surprised, and his raptures produced instant horripilation. With steadfast gaze he seemed to be drinking her charms, but repeated draughts failed to quench his thirst. The damsel also beholding the monarch of blazing splendour moving about in great agitation, was moved herself and experienced an affection for him. She gazed and gazed and longed to gaze on him evermore. The monarch then in soft words addressed her and said, ‘O slender-waisted one, be thou a goddess or the daughter of a Danava, be thou of the race of the Gandharvas, or Apsaras, be thou of the Yakshas or the Nagas, or be thou of human origin, O thou of celestial beauty, I solicit thee to be my wife!’”
"At this time, Pratipa, the pride of the Kuru lineage and a strong warrior among the Kshatriyas, was practicing austerities with his wife because they wanted children. As they aged, a son was born to them, who was none other than Mahabhisha. The child was named Santanu because he was born after his father had tamed his desires through intense penances. The finest of the Kurus, Santanu realized that true happiness comes from one’s actions, so he dedicated himself to virtue. When Santanu became a young man, Pratipa spoke to him, saying, 'Some time ago, Santanu, a celestial maiden came to me for your sake. If you meet that beautiful one in private and she asks you for children, take her as your wife. And, sinless one, do not judge her actions or inquire about who she is, where she comes from, or anything else; simply accept her as your wife at my command!'” Vaisampayana continued, 'Having given this command to his son Santanu and installed him on the throne, Pratipa went into the forest. King Santanu, blessed with great intelligence and as radiant as Indra himself, became fond of hunting and spent much of his time in the woods. The best of kings would hunt deer and buffaloes. One day, while wandering along the banks of the Ganges, he came across a place often visited by Siddhas and Charanas. There, he saw a beautiful maiden of stunning beauty, comparable to another Sri herself; she had flawless, pearly teeth and was adorned with heavenly ornaments, dressed in fine garments that shimmered like lotus filaments. Upon seeing her, the king was astonished, and his delight brought him goosebumps. With a steady gaze, he seemed to be savoring her beauty, yet each look only deepened his longing. The maiden, noticing the magnificent king moving about with palpable excitement, felt a stirring within her and developed an affection for him. She gazed and gazed, wanting to look at him forever. The king then softly addressed her, saying, 'O slender-waisted one, whether you are a goddess, a daughter of a Danava, a Gandharva, an Apsara, or even of Yaksha or Naga lineage, or from the human world, O beautiful one, I ask you to be my wife!'"
SECTION XCVIII
(Sambhava Parva continued)
“Vaisampayana said, ‘The maiden then, hearing those soft and sweet words of the smiling monarch, and remembering her promise to the Vasus, addressed the king in reply. Of faultless features, the damsel sending a thrill of pleasure into the heart by every word she uttered, said, ‘O king, I shall become thy wife and obey thy commands. But, O monarch, thou must not interfere with me in anything I do, be it agreeable or disagreeable. Nor shall thou ever address me unkindly. As long as thou shalt behave kindly I promise to live with thee. But I shall certainly leave thee the moment thou interferest with me or speakest to me an unkind word.’ The king answered, ‘Be it so.’ And thereupon the damsel obtaining that excellent monarch, that foremost one of the Bharata race for her husband, became highly pleased. And king Santanu also, obtaining her for his wife, enjoyed to the full the pleasure of her company. And adhering to his promise, he refrained from asking her anything. And the lord of earth, Santanu, became exceedingly gratified with her conduct, beauty, magnanimity, and attention to his comforts. And the goddess Ganga also, of three courses (celestial, terrestrial, and subterranean) assuming a human form of superior complexion and endued with celestial beauty, lived happily as the wife of Santanu, having as the fruit of her virtuous acts, obtained for her husband, that tiger among kings equal unto Indra himself in splendour. And she gratified the king by her attractiveness and affection, by her wiles and love, by her music and dance, and became herself gratified. And the monarch was so enraptured with his beautiful wife that months, seasons, and years rolled on without his being conscious of them. And the king, while thus enjoying himself with his wife, had eight children born unto him who in beauty were like the very celestials themselves. But, O Bharata, those children, one after another, as soon as they were born, were thrown into the river by Ganga who said, ‘This is for thy good.’ And the children sank to rise no more. The king, however, could not be pleased with such conduct. But he spoke not a word about it lest his wife should leave him. But when the eighth child was born, and when his wife as before was about to throw it smilingly into the river, the king with a sorrowful countenance and desirous of saving it from destruction, addressed her and said, ‘Kill it not! Who art thou and whose? Why dost thou kill thy own children? Murderess of thy sons, the load of thy sins is great!’” His wife, thus addressed, replied, ‘O thou desirous of offspring, thou hast already become the first of those that have children. I shall not destroy this child of thine. But according to our agreement, the period of my stay with thee is at an end. I am Ganga, the daughter of Jahnu. I am ever worshipped by the great sages; I have lived with thee so long for accomplishing the purposes of the celestials. The eight illustrious Vasus endued with great energy had, from Vasishtha’s curse, to assume human forms. On earth, besides thee, there was none else to deserve the honour of being their begetter. There is no woman also on earth except one like me, a celestial of human form, to become their mother. I assumed a human form to bring them forth. Thou also, having become the father of the eight Vasus, hast acquired many regions of perennial bliss. It was also agreed between myself and the Vasus that I should free them from their human forms as soon as they would be born. I have thus freed them from the curse of the Rishi Apava. Blest be thou; I leave thee, O king! But rear thou this child of rigid vows. That I should live with thee so long was the promise I gave to the Vasus. And let this child be called Gangadatta.’”
Vaisampayana said, “The maiden, hearing the soft and sweet words of the smiling king, and remembering her promise to the Vasus, replied to him. With flawless features, the girl sent a thrill of pleasure to the heart with every word she spoke, saying, ‘O king, I will become your wife and obey your commands. But, O monarch, you must not interfere with anything I do, whether it's pleasant or unpleasant. And you must never speak to me unkindly. As long as you are kind, I promise to live with you. However, I will certainly leave you the moment you interfere with me or speak an unkind word.’ The king replied, ‘Fine, it shall be so.’ Thus, the maiden, winning that excellent monarch, one of the Bharata lineage for her husband, was very pleased. King Santanu, having her as his wife, fully enjoyed her company. Sticking to his promise, he refrained from asking her anything. The king of the earth, Santanu, became extremely satisfied with her conduct, beauty, generosity, and attentiveness to his comfort. The goddess Ganga, who had three paths (celestial, earthly, and subterranean), took on a human form with exceptional beauty and lived happily as Santanu's wife, receiving as the fruit of her virtuous deeds that king who was a true lion among kings, shining like Indra himself. She delighted the king with her charm and affection, her charms and love, her music and dance, and in turn, she felt fulfilled. The monarch was so captivated by his beautiful wife that months, seasons, and years flew by without him realizing it. While enjoying his time with his wife, he had eight children born to him, each as beautiful as celestial beings themselves. But, O Bharata, those children, one after another, as soon as they were born, were thrown into the river by Ganga, who said, ‘This is for your good.’ And the children sank and did not return. The king, however, could not approve of such actions. Yet he said nothing about it for fear his wife would leave him. But when the eighth child was born, and when his wife was about to smilingly toss it into the river again, the king, with a sad look and wanting to save it from destruction, spoke to her, saying, ‘Do not kill it! Who are you and whose are you? Why are you killing your own children? O murderer of your sons, you bear a heavy burden of sins!’” His wife, addressed like this, replied, “O you who desires children, you have already become the first among those with children. I will not destroy this child of yours. But according to our agreement, my time with you has come to an end. I am Ganga, the daughter of Jahnu. I am always worshipped by the great sages; I have lived with you for so long to fulfill the purposes of the celestials. The eight illustrious Vasus, endowed with great energy, had to take human forms due to Vasishtha’s curse. On earth, besides you, there was no one else worthy of being their father. There is no woman on earth except one like me, a celestial in human form, to be their mother. I took on a human form to give birth to them. You, having become the father of the eight Vasus, have gained many realms of everlasting joy. It was also agreed between me and the Vasus that I would release them from their human forms as soon as they were born. I have thus freed them from the curse of the Rishi Apava. Blessed be you; I leave you, O king! But raise this child of strong vows. The length of time I should live with you was the promise I made to the Vasus. And let this child be called Gangadatta.’”
SECTION XCIX
(Sambhava Parva continued)
“Santanu asked, ‘What was the fault of the Vasus and who was Apava, through whose curse the Vasus had to be born among men? What also hath this child of thine, Gangadatta, done for which he shall have to live among men? Why also were the Vasus, the lords of the three worlds, condemned to be born amongst men? O daughter of Jahnu, tell me all.’
“Santanu asked, ‘What did the Vasus do wrong, and who was Apava, whose curse made the Vasus have to be born as humans? What has your child, Gangadatta, done to deserve living among humans? Why were the Vasus, the lords of the three worlds, sentenced to be born as humans? O daughter of Jahnu, please tell me everything.’”
“Vaisampayana continued, ‘Thus addressed, the celestial daughter of Jahnu, Ganga, then replied unto the monarch, her husband, that bull amongst men, saying, ‘O best of Bharata’s race, he who was obtained as son by Varuna was called Vasishtha, the Muni who afterwards came to be known as Apava. He had his asylum on the breast of the king of mountains called Meru. The spot was sacred and abounded with birds and beasts. And there bloomed at all times of the year flowers of every season. And, O best of Bharata’s race, that foremost of virtuous men, the son of Varuna, practised his ascetic penances in those woods abounding with sweet roots and water.
“Vaisampayana continued, ‘After hearing this, the celestial daughter of Jahnu, Ganga, replied to her husband, the greatest among men, saying, ‘O best of Bharata’s lineage, the one who was received as a son by Varuna was called Vasishtha, the sage who later became known as Apava. He had his retreat on the slopes of the great mountain called Meru. The place was sacred and filled with birds and animals. Flowers of every season bloomed there all year round. And, O best of Bharata’s lineage, that foremost of virtuous men, the son of Varuna, practiced his ascetic penances in those woods rich with sweet roots and water.
“Daksha had a daughter known by the name of Surabhi, who, O bull of Bharata’s race, for benefiting the world, brought forth, by her connection with Kasyapa, a daughter (Nandini) in the form of a cow. That foremost of all kine, Nandini, was the cow of plenty (capable of granting every desire). The virtuous son of Varuna obtained Nandini for his Homa rites. And Nandini, dwelling in that hermitage which was adored by Munis, roamed about fearlessly in those sacred and delightful woods.
Daksha had a daughter named Surabhi, who, O bull of Bharata's lineage, for the benefit of the world, gave birth, through her relationship with Kasyapa, to a daughter (Nandini) in the form of a cow. That supreme cow, Nandini, was the cow of abundance (able to fulfill every wish). The virtuous son of Varuna received Nandini for his Homa rituals. And Nandini, living in that hermitage revered by sages, roamed freely in those sacred and beautiful woods.
“One day, O bull of Bharata’s race, there came into those woods adored by the gods and celestial Rishis, the Vasus with Prithu at their head. And wandering there with their wives, they enjoyed themselves in those delightful woods and mountains. And as they wandered there, the slender-waisted wife of one of the Vasus, O thou of the prowess of Indra, saw in those woods Nandini, the cow of plenty. And seeing that cow possessing the wealth of all accomplishments, large eyes, full udders, fine tail, beautiful hoofs, and every other auspicious sign, and yielding much milk, she showed the animal to her husband Dyu. O thou of the prowess of the first of elephants, when Dyu was shown that cow, he began to admire her several qualities and addressing his wife, said, ‘O black-eyed girl of fair thighs, this excellent cow belongeth to that Rishi whose is this delightful asylum. O slender-waisted one, that mortal who drinketh the sweet milk of this cow remaineth in unchanged youth for ten thousand years.’ O best of monarchs, hearing this, the slender-waisted goddess of faultless features then addressed her lord of blazing splendour and said, ‘There is on earth a friend of mine, Jitavati by name, possessed of great beauty and youth. She is the daughter of that god among men, the royal sage Usinara, endued with intelligence and devoted to truth. I desire to have this cow, O illustrious one, with her calf for that friend of mine. Therefore, O best of celestials, bring that cow so that my friend drinking of her milk may alone become on earth free from disease and decrepitude. O illustrious and blameless one, it behoveth thee to grant me this desire of mine. There is nothing that would be more agreeable to me.’ On hearing these words of his wife, Dyu, moved by the desire of humouring her, stole that cow, aided by his brothers Prithu and the others. Indeed, Dyu, commanded by his lotus-eyed wife, did her bidding, forgetting at the moment the high ascetic merits of the Rishi who owned her. He did not think at the time that he was going to fall by committing the sin of stealing the cow.
“One day, O bull of Bharata’s race, the Vasus, led by Prithu, came into those woods cherished by the gods and celestial Rishis. While wandering there with their wives, they enjoyed the delightful woods and mountains. As they explored, the slender-waisted wife of one of the Vasus, O you of Indra’s strength, spotted Nandini, the cow of plenty. Upon seeing the cow, who possessed all the qualities one could wish for—large eyes, full udders, a beautiful tail, lovely hooves, and every other sign of auspiciousness, and who produced a lot of milk—she showed it to her husband Dyu. O you of the strength of the mightiest elephant, when Dyu saw that cow, he began to admire her many qualities and said to his wife, ‘O black-eyed beauty with lovely thighs, this excellent cow belongs to that Rishi who owns this delightful sanctuary. O slender-waisted one, any mortal who drinks the sweet milk of this cow remains youthful for ten thousand years.’ O best of monarchs, hearing this, the slender-waisted goddess with perfect features then spoke to her husband of brilliant appearance and said, ‘There is someone on earth, my friend Jitavati, who is exceptionally beautiful and youthful. She is the daughter of that god among men, the royal sage Usinara, blessed with wisdom and devoted to truth. I wish to have this cow, O illustrious one, along with her calf for my friend. Therefore, O best of celestials, please bring me that cow so that my friend, drinking her milk, may be free from disease and aging. O illustrious and faultless one, it would fulfill my wish more than anything else.’ Upon hearing his wife’s words, Dyu, eager to please her, stole that cow with the help of his brothers Prithu and the others. Indeed, Dyu, urged by his lotus-eyed wife, obeyed her wish, momentarily forgetting the great ascetic merits of the Rishi who owned the cow. At that time, he didn’t realize that he was about to fall by committing the sin of stealing the cow.”
“When the son of Varuna returned to his asylum in the evening with fruits he had collected, he beheld not the cow with her calf there. He began to search for them in the woods, but when the great ascetic of superior intelligence found not his cow on search, he saw by his ascetic vision that she had been stolen by the Vasus. His wrath was instantly kindled and he cursed the Vasus, saying, ‘Because the Vasus have stolen my cow of sweet milk and handsome tail, therefore, shall they certainly be born on earth!’
“When the son of Varuna returned to his sanctuary in the evening with the fruits he had gathered, he noticed that the cow and her calf were missing. He started searching for them in the woods, but when the great ascetic, known for his wisdom, couldn’t find his cow, he used his spiritual insight to realize that she had been taken by the Vasus. His anger flared up immediately, and he cursed the Vasus, saying, ‘Since the Vasus have stolen my cow with her sweet milk and beautiful tail, they will certainly be born on earth!’”
“O thou bull of Bharata’s race, the illustrious Rishi Apava thus cursed the Vasus in wrath. And having cursed them, the illustrious one set his heart once more on ascetic meditation. And after that Brahmarshi of great power and ascetic wealth had thus in wrath cursed the Vasus, the latter, O king, coming to know of it, speedily came into his asylum. And addressing the Rishi, O bull among kings, they endeavoured to pacify him. But they failed, O tiger among men, to obtain grace from Apava—that Rishi conversant, with all rules of virtue. The virtuous Apava, however, said, ‘Ye Vasus, with Dhava and others, ye have been cursed by me. But ye shall be freed from my curse within a year of your birth among men. But he for whose deed ye have been cursed by me he, viz., Dyu, shall for his sinful act, have to dwell on earth for a length of time. I shall not make futile the words I have uttered in wrath. Dyu, though dwelling on Earth, shall not beget children. He shall, however, be virtuous and conversant with the scriptures. He shall be an obedient son to his father, but he shall have to abstain from the pleasure of female companionship.’
“O you bull of Bharata’s lineage, the renowned sage Apava cursed the Vasus in anger. After cursing them, the esteemed one focused his heart again on ascetic meditation. After that powerful Brahmarshi, rich in asceticism, had furiously cursed the Vasus, they quickly came to his hermitage, O king. Addressing the sage, O best of kings, they tried to calm him. But they couldn’t, O fierce among men, win Apava’s favor—a sage well-versed in all principles of virtue. The virtuous Apava said, ‘You Vasus, along with Dhava and others, have been cursed by me. However, you will be freed from my curse within a year of your birth as humans. But for the wrongdoing that caused my curse, he, Dyu, must live on Earth for a long time. I will not disregard the words I spoke in anger. Dyu, although living on Earth, shall not have children. He will, however, be virtuous and knowledgeable about the scriptures. He will be a dutiful son to his father, but he will have to refrain from the pleasures of companionship with women.’”
“Thus addressing the Vasus, the great Rishi went away. The Vasus then together came to me. And, O king, the begged of me the boon that as soon as they would be born, I should throw them into the water. And, O best of kings, I did as they desired, in order to free them from their earthly life. And O best of kings, from the Rishi’s curse, this one only, viz., Dyu, himself, is to live on earth for some time.’
“After speaking to the Vasus, the great sage left. The Vasus then came to me together. And, O king, they asked me for the favor that as soon as they were born, I should throw them into the water. And, O greatest of kings, I did as they wished, to free them from their earthly existence. And, O greatest of kings, from the sage’s curse, only this one, Dyu, is meant to live on earth for a while.”
“Vaisampayana continued, ‘Having said this, the goddess disappeared then and there. And taking with her the child, she went away to the region she chose. And that child of Santanu was named both Gangeya and Devavrata and excelled his father in all accomplishments.
“Vaisampayana continued, ‘After saying this, the goddess vanished right then and there. Taking the child with her, she left for the place of her choosing. That child of Santanu was named both Gangeya and Devavrata and surpassed his father in all skills.’
“Santanu, after the disappearance of his wife, returned to his capital with a sorrowful heart. I shall now recount to thee the many virtues and the great good fortune of the illustrious king Santanu of the Bharata race. Indeed, it is this splendid history that is called the Mahabharata.’”
“Santanu, after his wife went missing, returned to his capital feeling deeply sad. I will now tell you about the many virtues and the great fortune of the famous king Santanu from the Bharata lineage. Truly, this remarkable story is known as the Mahabharata.”
SECTION C
(Sambhava Parva continued )
“Vaisampayana said, ‘The monarch Santanu, the most adored of the gods and royal sages, was known in all the worlds for his wisdom, virtues, and truthfulness (of speech). The qualities of self-control, liberality, forgiveness, intelligence, modesty, patience and superior energy ever dwelt in that bull among men, viz., Santanu, that great being endued with these accomplishments and conversant with both religion and profit, the monarch was at once the protector of the Bharata race and all human beings. His neck was marked with (three) lines, like a conch-shell; his shoulders were broad, and he resembled in prowess an infuriated elephant. It would seem that all the auspicious signs of royalty dwelt in his person, considering that to be their fittest abode. Men, seeing the behaviour of that monarch of great achievements came to know that virtue was ever superior to pleasure and profit. These were the attributes that dwelt in that great being—that bull among men—Santanu. And truly there was never a king like Santanu. All the kings of the earth, beholding him devoted to virtue, bestowed upon that foremost of virtuous men the title of King of kings. And all the kings of the earth during the time of that lord-protector of the Bharata race, were without woe and fear and anxiety of any kind. And they all slept in peace, rising from bed every morning after happy dreams. And owing to that monarch of splendid achievements resembling Indra himself in energy, all the kings of the earth became virtuous and devoted to liberality, religious acts and sacrifices. And when the earth was ruled by Santanu and other monarchs like him, the religious merits of every order increased very greatly. The Kshatriyas served the Brahmanas; the Vaisyas waited upon the Kshatriyas, and the Sudras adoring the Brahmanas and the Kshatriyas, waited upon the Vaisyas. And Santanu residing in Hastinapura, the delightful capital of the Kurus, ruled the whole earth bounded by seas. He was truthful and guileless, and like the king of the celestials himself conversant with the dictates of virtue. And from the combination in him of liberality, religion and asceticism, he acquired a great good fortune. He was free from anger and malice, and was handsome in person like Soma himself. In splendour he was like the Sun and in impetuosity of valour like Vayu. In wrath he was like Yama, and in patience like the Earth. And, O king, while Santanu ruled the earth, no deer, boars, birds, or other animals were needlessly slain. In his dominions the great virtue of kindness to all creatures prevailed, and the king himself, with the soul of mercy, and void of desire and wrath, extended equal protection unto all creatures. Then sacrifices in honour of the gods, the Rishis, and Pitris commenced, and no creature was deprived of life sinfully. And Santanu was the king and father of all—of those that were miserable and those that had no protectors, of birds and beasts, in fact, of every created thing. And during the rule of the best of Kurus—of that king of kings—speech became united with truth, and the minds of men were directed towards liberality and virtue. And Santanu, having enjoyed domestic felicity for six and thirty years, retired into the woods.
Vaisampayana said, “King Santanu, the most beloved of the gods and royal sages, was known throughout the world for his wisdom, virtues, and honesty. He embodied self-control, generosity, forgiveness, intelligence, modesty, patience, and exceptional energy. This great man, Santanu, was well-versed in both righteousness and prosperity, serving as a protector of the Bharata lineage and all humanity. His neck bore three lines that resembled a conch shell, his shoulders were broad, and he was as powerful as an enraged elephant. It seemed that all the auspicious signs of royalty found their perfect home in him. People recognized from the king's admirable conduct that virtue always surpassed pleasure and profit. These were the qualities that resided in that great man, Santanu. Truly, there has never been a king like Santanu. All the kings on earth, observing his commitment to virtue, honored him with the title of King of kings. Under the reign of this noble protector of the Bharata lineage, all kings experienced joy, freedom from troubles, and had no anxieties. They slept peacefully at night and awoke each morning after happy dreams. Thanks to this outstanding king, who resembled Indra in energy, all kings became virtuous and dedicated to generosity, righteous deeds, and sacrifices. When Santanu and similar monarchs ruled, the religious merits across all classes flourished. The Kshatriyas served the Brahmanas, the Vaisyas catered to the Kshatriyas, and the Sudras, honoring the Brahmanas and Kshatriyas, served the Vaisyas. While residing in Hastinapura, the charming capital of the Kurus, Santanu ruled the entire earth surrounded by oceans. He was truthful and sincere, akin to the king of the heavens, knowledgeable about the principles of righteousness. His combination of generosity, righteousness, and asceticism brought him great fortune. He was free from anger and malice, and his appearance was as handsome as Soma. In brilliance, he was like the Sun, and in bravery, he was like Vayu. In anger, he was like Yama, and in patience, like the Earth. And during Santanu's rule, no deer, boars, birds, or other creatures were unjustly killed. In his realm, the virtue of kindness towards all living beings thrived, and the king himself, embodying compassion, was free from desire and anger, extending equal protection to all creatures. Sacrifices in honor of the gods, sages, and ancestors began, and no life was taken unjustly. Santanu was a king and father to all—those who suffered and those without protectors, as well as birds and beasts, indeed, to every living thing. Under the rule of the best of the Kurus—this king of kings—truth and speech became united, and people's minds were turned towards generosity and virtue. After enjoying domestic happiness for thirty-six years, Santanu retreated into the forest.
“And Santanu’s son, the Vasu born of Ganga, named Devavrata resembled Santanu himself in personal beauty, in habits and behaviour, and in learning. And in all branches of knowledge worldly or spiritual his skill was very great. His strength and energy were extraordinary. He became a mighty car-warrior. In fact he was a great king.
“And Santanu’s son, the Vasu born of Ganga, named Devavrata looked just like Santanu, both in his good looks and in his personality and behavior. He was also very knowledgeable, excelling in both worldly and spiritual matters. His strength and energy were remarkable. He became an incredible charioteer. In fact, he was a great king.”
“One day, while pursuing along the banks of the Ganges a deer that he had struck with his arrow, king Santanu observed that the river had become shallow. On observing this, that bull among men, viz., Santanu, began to reflect upon this strange phenomenon. He mentally asked why that first of rivers ran out so quickly as before. And while seeking for a cause, the illustrious monarch beheld that a youth of great comeliness, well-built and amiable person, like Indra himself, had, by his keen celestial weapon, checked the flow of the river. And the king, beholding this extraordinary feat of the river Ganga having been checked in her course near where that youth stood, became very much surprised. This youth was no other than Santanu’s son himself. But as Santanu had seen his son only once a few moments after his birth, he had not sufficient recollection to identify that infant with the youth before his eyes. The youth, however, seeing his father, knew him at once, but instead of disclosing himself, he clouded the king’s perception by his celestial powers of illusion and disappeared in his very sight.
One day, while chasing a deer he had hit with his arrow along the banks of the Ganges, King Santanu noticed that the river had become shallow. As he observed this, that great man, Santanu, began to ponder this unusual occurrence. He wondered why the mighty river was running out so quickly. While searching for an explanation, the notable monarch saw a young man of impressive beauty, strong and charming, like Indra himself, who had stopped the river’s flow with his powerful celestial weapon. Santanu, amazed by this incredible act of the river Ganga being halted near where the young man stood, was filled with surprise. This young man was none other than Santanu’s own son. However, since Santanu had only seen his son shortly after his birth, he couldn’t quite remember that infant as the youth standing before him. The young man, on seeing his father, recognized him instantly, but instead of revealing himself, he used his celestial powers of illusion to obscure the king’s perception and vanished from view.
“King Santanu, wondering much at what he saw and imagining the youth to be his own son then addressed Ganga and said, ‘Show me that child.’ Ganga thus addressed, assuming a beautiful form, and holding the boy decked with ornaments in her right arm, showed him to Santanu. And Santanu did not recognise that beautiful female bedecked with ornaments and attired in fine robes of white, although he had known her before. And Ganga said, ‘O tiger among men, that eighth son whom thou hadst some time before begat upon me is this. Know that this excellent child is conversant with all weapons, O monarch, take him now. I have reared him with care. And go home, O tiger among men, taking him with thee. Endued with superior intelligence, he has studied with Vasishtha the entire Vedas with their branches. Skilled in all weapons and a mighty bowman, he is like Indra in battle. And, O Bharata, both the gods and the Asuras look upon him with favour. Whatever branches of knowledge are known to Usanas, this one knoweth completely. And so is he the master of all those Sastras that the son of Angiras (Vrihaspati) adored by the gods and the Asuras, knoweth. And all the weapons known to the powerful and invincible Rama, the son of Jamadagni are known to this thy illustrious son of mighty arms. O king of superior courage, take this thy own heroic child given unto thee by me. He is a mighty bowman and conversant with the interpretation of all treatises on the duties of a king.’ Thus commanded by Ganga, Santanu took his child resembling the Sun himself in glory and returned to his capital. And having reached his city that was like unto the celestial capital, that monarch of Puru’s line regarded himself greatly fortunate. And having summoned all the Pauravas together, for the protection of his kingdom he installed his son as his heir-apparent. And O bull of Bharata’s race, the prince soon gratified by his behaviour his father and the other members of the Paurava race: in fact, all the subjects of the kingdom. And the king of incomparable prowess lived happily with that son of his.
King Santanu, surprised by what he saw and imagining the youth to be his own son, then addressed Ganga and said, 'Show me that child.' Ganga, thus addressed, took on a beautiful form and, holding the boy adorned with ornaments in her right arm, showed him to Santanu. Despite having known her before, Santanu didn't recognize the beautiful woman dressed in fine white robes. Ganga said, 'O best of men, that eighth son whom you fathered upon me long ago is this one. Know that this remarkable child is skilled in all weapons; take him now, O king. I have raised him with care. Now go home, O best of men, taking him with you. Endowed with great intelligence, he has studied the entire Vedas and their branches under Vasishtha. Proficient in all weapons and a formidable archer, he is like Indra in battle. And, O Bharata, both the gods and the Asuras hold him in high regard. Whatever branches of knowledge are known to Usanas, he knows completely. Likewise, he is skilled in all the texts that Vrihaspati, the son of Angiras, revered by the gods and Asuras, understands. He is also knowledgeable about all the weapons that the powerful and invincible Rama, the son of Jamadagni, mastered. O king of immense courage, take this heroic child given to you by me. He is a great archer and well-versed in the interpretation of all the treatises on royal duties.' Following Ganga's instructions, Santanu took his child, who resembled the Sun in glory, and returned to his capital. Upon reaching his city, resembling a celestial abode, the king of Puru's lineage felt very fortunate. Having summoned all the Pauravas together, he made his son the heir apparent for the protection of his kingdom. O best of Bharata's race, the prince soon pleased his father and the other members of the Paurava lineage with his conduct; in fact, he gained the admiration of all the subjects of the kingdom. And the king of unmatched prowess lived happily with his son.
“Four years had thus passed away, when the king one day went into the woods on the bank of the Yamuna. And while the king was rambling there, he perceived a sweet scent coming from an unknown direction. And the monarch, impelled by the desire of ascertaining the cause, wandered hither and thither. And in course of his ramble, he beheld a black-eyed maiden of celestial beauty, the daughter of a fisherman. The king addressing her, said, ‘Who art thou, and whose daughter? What dost thou do here, O timid one?’ She answered, ‘Blest be thou! I am the daughter of the chief of the fishermen. At his command, I am engaged for religious merit, in rowing passengers across this river in my boat.’ And Santanu, beholding that maiden of celestial form endued with beauty, amiableness, and such fragrance, desired her for his wife. And repairing unto her father, the king solicited his consent to the proposed match. But the chief of the fishermen replied to the monarch, saying, ‘O king, as soon as my daughter of superior complexion was born, it was of course, understood that she should be bestowed upon a husband. But listen to the desire I have cherished all along in my heart. O sinless one, thou art truthful: if thou desirest to obtain this maiden as a gift from me, give, me then this pledge. If, indeed, thou givest the pledge, I will of course bestow my daughter upon thee for truly I can never obtain a husband for her equal to thee.’
Four years had passed when the king went into the woods by the Yamuna one day. While he was wandering there, he noticed a sweet scent coming from somewhere he couldn’t see. Driven by curiosity, he wandered around. During his exploration, he saw a beautiful young woman with black eyes, the daughter of a fisherman. The king addressed her, saying, “Who are you, and whose daughter are you? What brings you here, O shy one?” She replied, “Bless you! I am the daughter of the chief fisherman. At his request, I am working for religious merit, transporting passengers across this river in my boat.” Seeing this maiden of stunning beauty, charm, and fragrance, the king desired her as his wife. He went to her father and sought his approval for the marriage. But the chief fisherman replied, “O king, when my daughter of exceptional beauty was born, it was understood she would eventually be given to a husband. However, listen to the wish I’ve held in my heart. O virtuous one, you are truthful: if you wish to receive this maiden as a gift from me, then give me this promise. If you indeed give this promise, I will certainly give my daughter to you, for I could never find a husband for her who is equal to you.”
“Santanu, hearing this, replied, ‘When I have heard of the pledge thou askest, I shall then say whether I would be able to grant it. If it is capable of being granted, I shall certainly grant it. Otherwise how shall I grant it.’ The fisherman said, ‘O king, what I ask of thee is this: the son born of this maiden shall be installed by thee on thy throne and none else shall thou make thy successor.’
“Santanu, upon hearing this, replied, ‘Once I’ve heard about the promise you’re asking for, I’ll tell you if I can agree to it. If it’s something I can grant, I will definitely do so. Otherwise, how could I grant it?’ The fisherman responded, ‘O king, what I’m asking is this: the son born from this maiden shall be installed by you on your throne, and you shall make no one else your successor.’”
“Vaisampayana continued, ‘O Bharata, when Santanu heard this, he felt no inclination to grant such a boon, though the fire of desire sorely burnt him within. The king with his heart afflicted by desire returned to Hastinapura, thinking all the way of the fisherman’s daughter. And having returned home, the monarch passed his time in sorrowful meditation. One day, Devavrata approaching his afflicted father said, ‘All is prosperity with thee; all chiefs obey thee; then how is it that thou grievest thus? Absorbed in thy own thoughts, thou speakest not a word to me in reply. Thou goest not out on horse-back now; thou lookest pale and emaciated, having lost all animation. I wish to know the disease thou sufferest from, so that I may endeavour to apply a remedy.’ Thus addressed by his son, Santanu answered, ‘Thou sayest truly, O son, that I have become melancholy. I will also tell thee why I am so. O thou of Bharata’s line, thou art the only scion of this our large race. Thou art always engaged in sports of arms and achievements of prowess. But, O son, I am always thinking of the instability of human life. If any danger overtake thee, O child of Ganga, the result is that we become sonless. Truly thou alone art to me as a century of sons. I do not, therefore, desire to wed again. I only desire and pray that prosperity may ever attend thee so that our dynasty may be perpetuated. The wise say that he that hath one son hath no son. Sacrifices before fire and the knowledge of the three Vedas yield, it is true, everlasting religious merit, but all these, in point of religious merit, do not, come up to a sixteenth part of the religious merit attainable on the birth of a son. Indeed, in this respect, there is hardly any difference between men and the lower animals. O wise one, I do not entertain a shadow of doubt that one attains to heaven in consequence of his having begotten a son. The Vedas which constitute the root of the Puranas and are regarded as authoritative even by the gods, contain numerous proof of this. O thou of Bharata’s race, thou art a hero of excitable temper, who is always engaged in the exercise of arms. It is very probable that thou wilt be slain on the field of battle. If it so happen, what then will be the state of the Bharata dynasty, It is this thought that hath made me so melancholy. I have now told thee fully the causes of my sorrow.’
“Vaisampayana continued, ‘O Bharata, when Santanu heard this, he didn’t feel like granting such a wish, even though the fire of desire burned him inside. The king, plagued by desire, returned to Hastinapura, thinking constantly about the fisherman’s daughter. Once he got home, he spent his time in sorrowful reflection. One day, Devavrata approached his troubled father and said, ‘Everything is going well for you; all the leaders respect you; so why are you so sad? You’re lost in your thoughts and won’t say a word to me. You aren’t riding out on horseback anymore; you look pale and thin, having lost all your energy. I want to know what’s bothering you, so I can try to help.’ Addressed this way by his son, Santanu replied, ‘You are right, O son; I have become melancholic. I will tell you why. O you of Bharata’s line, you are the only heir of our large family. You are always engaged in adventures and heroic deeds. But, O son, I’m always thinking about the unpredictability of life. If anything happens to you, O child of Ganga, we could end up without a son. Truly, you alone mean more to me than a hundred sons. Therefore, I do not wish to marry again. My only desire is that you continue to thrive so that our lineage can carry on. The wise say that having one son means you might as well have none. While sacrifices before fire and the knowledge of the three Vedas bring lasting spiritual merit, they don’t compare to the merit gained from having a son. In this regard, there is hardly any difference between humans and animals. O wise one, I have no doubt that one earns a place in heaven by fathering a son. The Vedas, which form the basis of the Puranas and are accepted as authoritative even by the gods, provide many proofs of this. O you of Bharata’s race, you are a brave soul with a fiery temperament, always training in combat. It’s quite possible that you could be killed in battle. If that happens, what will become of the Bharata dynasty? This thought has made me so sad. I have now shared with you the reasons for my sorrow.’”
“Vaisampayana continued, ‘Devavrata who was endued with great intelligence, having ascertained all this from the king, reflected within himself for a while. He then went to the old minister devoted to his father’s welfare and asked him about the cause of the king’s grief. O bull of Bharata’s race, when the prince questioned the minister, the latter told him about the boon that was demanded by the chief of the fishermen in respect of his daughter Gandhavati. Then Devavrata, accompanied by many Kshatriya chiefs of venerable age, personally repaired to the chief of the fishermen and begged of him his daughter on behalf of the king. The chief of the fishermen received him with due adorations, and, O thou of Bharata’s race, when the prince took his seat in the court of the chief, the latter addressed him and said, ‘O bull among the Bharatas, thou art the first of all wielders of weapons and the only son of Santanu. Thy power is great. But I have something to tell thee. If the bride’s father was Indra himself, even then he would have to repent of rejecting such an exceedingly honourable and desirable proposal of marriage. The great man of whose seed this celebrated maiden named Satyavati was born, is, indeed, equal to you in virtue. He hath spoken to me on many occasions of the virtues of thy father and told me that, the king alone is worthy of (marrying) Satyavati. Let me tell you that I have even rejected the solicitations of that best of Brahmarshis—the celestial sage Asita—who, too, had often asked for Satyavati’s hand in marriage. I have only one word to say on the part of this maiden. In the matter of the proposed marriage there is one great objection founded on the fact of a rival in the person of a co-wife’s son. O oppressor of all foes, he hath no security, even if he be an Asura or a Gandharva, who hath a rival in thee. There is this only objection to the proposed marriage, and nothing else. Blest be thou! But this is all I have to say in the matter of the bestowal or otherwise, of Satyavati.’
“Vaisampayana continued, ‘Devavrata, who was very intelligent, having learned all this from the king, thought for a moment. He then went to the old minister who was dedicated to his father’s well-being and asked him why the king was distressed. O leader of Bharata’s lineage, when the prince questioned the minister, the minister explained the request that the chief of the fishermen had made regarding his daughter Gandhavati. Then Devavrata, along with many respected Kshatriya chiefs, went to the chief of the fishermen and requested his daughter on behalf of the king. The chief of the fishermen welcomed him respectfully, and, O descendant of Bharata, when the prince took his seat in the chief’s court, the chief said to him, ‘O great one among the Bharatas, you are the foremost of all warriors and the only son of Santanu. Your power is immense. But I have something to tell you. Even if the bride’s father were Indra himself, he would regret turning down such an honorable and desirable marriage proposal. The great man from whom this renowned maiden named Satyavati is descended is indeed equal to you in virtue. He has often spoken to me about your father’s virtues and told me that the king alone is worthy of marrying Satyavati. Let me tell you that I have even turned down the requests of that esteemed Brahmarshi—the celestial sage Asita—who has also sought Satyavati’s hand. I have just one thing to say regarding this maiden. There is one significant objection to the proposed marriage due to a rival in the form of a son of a co-wife. O conqueror of all enemies, he has no guarantee, even if he is an Asura or a Gandharva, when he has you as a rival. This is the only objection to the proposed marriage, and nothing else. May you be blessed! But this is all I have to say about the offering or withholding of Satyavati.’”
“Vaisampayana continued, ‘O thou of Bharata’s race, Devavrata, having heard these words, and moved by the desire of benefiting his father thus answered in the hearing of the assembled chiefs, ‘O foremost of truthful men, listen to the vow I utter! The man has not been or will not be born, who will have the courage to take such a vow! I shall accomplish all that thou demandest! The son that may be born of this maiden shall be our king.’ Thus addressed, the chief of the fishermen, impelled by desire of sovereignty (for his daughter’s son), to achieve the almost impossible, then said, ‘O thou of virtuous soul, thou art come hither as full agent on behalf of thy father Santanu of immeasurable glory; be thou also the sole manager on my behalf in the matter of the bestowal of this my daughter. But, O amiable one, there is something else to be said, something else to be reflected upon by thee. O suppressor of foes, those that have daughters, from the very nature of their obligations, must say what I say. O thou that art devoted to truth, the promise thou hast given in the presence of these chiefs for the benefit of Satyavati, hath, indeed, been worthy of thee. O thou of mighty arms, I have not the least doubt of its ever being violated by thee. But I have my doubts in respect of the children thou mayst beget.’
Vaisampayana continued, “O descendant of Bharata, Devavrata, after hearing these words and driven by the desire to benefit his father, replied in front of the gathered leaders, ‘O foremost of honest men, listen to my vow! No one has been or will be born who will have the courage to make such a vow! I will fulfill everything you ask! The son born of this maiden shall be our king.’ With this, the head of the fishermen, motivated by his wish for power (for his daughter’s son), to achieve the nearly impossible, then said, ‘O virtuous one, you have come here as a full representative for your father, Santanu, of immense glory; please also act as the sole negotiator on my behalf for the marriage of my daughter. But, kind one, there’s something else to consider, something else for you to reflect on. O conqueror of enemies, those who have daughters must say what I’m saying, due to their responsibilities. O you who are devoted to truth, the promise you made in front of these leaders for the benefit of Satyavati is indeed commendable. O strong-armed one, I have no doubt you will honor it. But I have concerns about the children you may father.’”
“Vaisampayana continued, ‘O king, the son of Ganga, devoted to truth, having ascertained the scruples of the chief of the fishermen, then said, moved thereto by the desire of benefiting his father, ‘Chief of fishermen, thou best of men, listen to what I say in the presence of these assembled kings. Ye kings, I have already relinquished my right to the throne, I shall now settle the matter of my children. O fisherman, from this day I adopt the vow of Brahmacharya (study and meditation in celibacy). If I die sonless, I shall yet attain to regions of perennial bliss in heaven!’
“Vaisampayana continued, ‘O king, the son of Ganga, committed to truth, having understood the concerns of the leader of the fishermen, then said, driven by the desire to honor his father, ‘Leader of fishermen, you are the best of men, listen to what I say in front of these gathered kings. Kings, I have already given up my claim to the throne; now I will address the matter of my children. O fisherman, from this day on, I will take the vow of celibacy for study and meditation. If I die without sons, I will still reach the eternal bliss of heaven!’”
“Vaisampayana continued, ‘Upon these words of the son of Ganga, the hair on the fisherman’s body stood on end from glee, and he replied, ‘I bestow my daughter!’ Immediately after, the Apsaras and the gods with diverse tribes of Rishis began to rain down flowers from the firmament upon the head of Devavrata and exclaimed, ‘This one is Bhishma (the terrible).’ Bhishma then, to serve his father, addressed the illustrious damsel and said, ‘O mother, ascend this chariot, and let us go unto our house.’
Vaisampayana continued, “Hearing the words of the son of Ganga, the fisherman felt a rush of joy that made his hair stand on end, and he replied, ‘I give my daughter!’ Right after that, the Apsaras and the gods, along with various groups of Rishis, started showering flowers from the sky onto Devavrata’s head, shouting, ‘This one is Bhishma (the terrible).’ Bhishma then, to honor his father, turned to the radiant maiden and said, ‘Oh mother, get in this chariot, and let’s go to our home.’”
“Vaisampayana continued, ‘Having said this, Bhishma helped the beautiful maiden into his chariot. On arriving with her at Hastinapura, he told Santanu everything as it had happened. And the assembled kings, jointly and individually, applauded his extraordinary act and said, ‘He is really Bhishma (the terrible)!’ And Santanu also, hearing of the extraordinary achievements of his son, became highly gratified and bestowed upon the high-souled prince the boon of death at will, saying, ‘Death shall never come to thee as long as thou desirest to live. Truly death shall approach thee, O sinless one, having first obtained thy command.’”
Vaisampayana continued, “After saying this, Bhishma helped the beautiful young woman into his chariot. When they arrived in Hastinapura, he told Santanu everything that had happened. The gathered kings, both in groups and individually, praised his remarkable deed and said, ‘He is indeed Bhishma (the terrible)!’ Hearing about his son's extraordinary accomplishments, Santanu was very pleased and granted the noble prince the gift of choosing his own time of death, saying, ‘You will not face death as long as you wish to live. Truly, death will come to you, O virtuous one, only after you give your consent.’”
SECTION CI
(Sambhava Parva continued)
“Vaisampayana said, ‘O monarch, after the nuptials were over, king Santanu established his beautiful bride in his household. Soon after was born of Satyavati an intelligent and heroic son of Santanu named Chitrangada. He was endued with great energy and became an eminent man. The lord Santanu of great prowess also begat upon Satyavati another son named Vichitravirya, who became a mighty bowman and who became king after his father. And before that bull among men, viz., Vichitravirya, attained to majority, the wise king Santanu realised the inevitable influence of Time. And after Santanu had ascended to heaven. Bhishma, placing himself under the command of Satyavati, installed that suppressor of foes, viz., Chitrangada, on the throne, who, having soon vanquished by his prowess all monarchs, considered not any man as his equal. And beholding that he could vanquish men, Asuras, and the very gods, his namesake, the powerful king of the Gandharvas, approached him for an encounter. Between that Gandharva and that foremost one of the Kurus, who were both very powerful, there occurred on the field of Kurukshetra a fierce combat which lasted full three years on the banks of the Saraswati. In that terrible encounter characterised by thick showers of weapons and in which the combatants ground each other fiercely, the Gandharva, who had greater prowess or strategic deception, slew the Kuru prince. Having slain Chitrangada—that first of men and oppressor of foes—the Gandharva ascended to heaven. When that tiger among men endued with great prowess was slain, Bhishma, the son of Santanu, performed, O king, all his obsequies. He then installed the boy Vichitravirya of mighty arms, still in his minority, on the throne of the Kurus. And Vichitravirya, placing himself under the command of Bhishma, ruled the ancestral kingdom. And he adored Santanu’s son Bhishma who was conversant with all the rules of religion and law; so, indeed, Bhishma also protected him that was so obedient to the dictates of duty.’”
Vaisampayana said, "O king, after the wedding was complete, King Santanu welcomed his beautiful bride into his home. Soon after, Satyavati gave birth to an intelligent and brave son named Chitrangada, who was filled with great energy and became a prominent figure. The mighty King Santanu also had another son with Satyavati named Vichitravirya, who was a powerful archer and became king after his father. Before Vichitravirya came of age, the wise King Santanu recognized the unavoidable passage of time. After Santanu passed away, Bhishma, under Satyavati's guidance, placed Chitrangada, the conqueror of foes, on the throne. Chitrangada quickly defeated all other kings and considered no one his equal. Realizing he could defeat men, demons, and even gods, the powerful king of the Gandharvas, who shared his name, approached him for a duel. A fierce battle erupted between the Gandharva and Chitrangada on the battlefield of Kurukshetra, which lasted three full years by the banks of the Saraswati. In this violent clash filled with showers of weapons, the Gandharva, wielding greater skill and strategy, ultimately killed the Kuru prince. After slaying Chitrangada, the foremost of men and conqueror of foes, the Gandharva ascended to heaven. Following the death of that fierce warrior, Bhishma, the son of Santanu, conducted all the necessary rituals. He then placed the young Vichitravirya, still a minor, on the throne of the Kurus. Vichitravirya, under Bhishma's leadership, ruled the ancestral kingdom and honored Bhishma, who was knowledgeable in all matters of duty and law; thus, Bhishma protected him as he faithfully followed his responsibilities."
SECTION CII
(Sambhava Parva continued)
“Vaisampayana said, ‘O thou of Kuru’s race, after Chitrangada was slain, his successor Vichitravirya being a minor, Bhishma ruled the kingdom, placing himself under the command of Satyavati. When he saw that his brother, who was the foremost of intelligent men, attained to majority, Bhishma set his heart upon marrying Vichitravirya. At this time he heard that the three daughters of the king of Kasi, all equal in beauty to the Apsaras themselves, would be married on the same occasion, selecting their husbands at a self-choice ceremony. Then that foremost of car-warriors, that vanquisher of all foes, at the command of his mother, went to the city of Varanasi in a single chariot. There Bhishma, the son of Santanu, saw that innumerable monarchs had come from all directions; and there he also saw those three maidens that would select their own husbands. And when the (assembled) kings were each being mentioned by name, Bhishma chose those maidens (on behalf of his brother). And taking them upon his chariot, Bhishma, that first of smiters in battle, addressed the kings, O monarch, and said in a voice deep as the roar of the clouds, ‘The wise have directed that when an accomplished person has been invited, a maiden may be bestowed on him, decked with ornaments and along with many valuable presents. Others again may bestow their daughters by accepting a couple of kine. Some again bestow their daughters by taking a fixed sum, and some take away maidens by force. Some wed with the consent of the maidens, some by drugging them into consent, and some by going unto the maidens’ parents and obtaining their sanction. Some again obtain wives as presents for assisting at sacrifices. Of these, the learned always applaud the eighth form of marriage. Kings, however, speak highly of the Swyamvara (the fifth form as above) and themselves wed according to it. But the sages have said that, that wife is dearly to be prized who is taken away by force, after the slaughter of opponents, from amidst the concourse of princes and kings invited to a self-choice ceremony. Therefore, ye monarchs, I bear away these maidens hence by force. Strive ye, to the best of your might, to vanquish me or to be vanquished. Ye monarchs, I stand here resolved to fight!’ Kuru prince, endued with great energy, thus addressing the assembled monarchs and the king of Kasi, took upon his car those maidens. And having taken them up, he sped his chariot away, challenging the invited kings to a fight.
Vaisampayana said, "O descendant of the Kuru dynasty, after Chitrangada was killed, his heir Vichitravirya was still a minor, so Bhishma governed the kingdom, obeying Satyavati. When he realized that his brother, who was exceptionally wise, had come of age, Bhishma decided he wanted to marry Vichitravirya. At this time, he learned that the three daughters of the king of Kasi, all as beautiful as the divine Apsaras, would choose their husbands at a self-choice ceremony. So, this greatest of warriors, the conqueror of all enemies, went to the city of Varanasi in a single chariot at his mother’s command. There, Bhishma, the son of Santanu, saw countless kings arriving from all directions, along with the three maidens who would choose their own husbands. When the names of the assembled kings were being called, Bhishma chose those maidens for his brother. Taking them on his chariot, Bhishma, the foremost fighter in battle, addressed the kings in a voice as deep as thunder, saying, 'The wise say that when a worthy man is invited, a maiden should be given to him, adorned with jewelry and accompanied by many valuable gifts. Others may give their daughters in exchange for a pair of cows. Some take a fixed amount, and others seize maidens by force. Some marry with the maidens' consent, while others drug them into agreement, and some go to the maidens’ parents to seek their approval. Some acquire brides as rewards for participating in sacrifices. Among these, learned individuals always commend the eighth type of marriage. However, kings highly value the Swyamvara (the fifth type) and usually marry this way. But sages have said that a wife taken by force, after defeating rivals at a self-choice ceremony, is the most cherished. Therefore, I will now take these maidens by force. Do your best to overcome me, or be defeated. I stand here ready for battle!' The energetic Kuru prince thus addressed the gathered kings and the king of Kasi, taking the maidens onto his chariot. After that, he sped away, challenging the invited kings to fight."
“The challenged monarchs then all stood up, slapping their arms and biting their nether lips in wrath. And loud was the din produced, as, in a great hurry, they began to cast off their ornaments and put on their armour. And the motion of their ornaments and armour, O Janamejaya, brilliant as these were, resembled meteoric flashes in the sky. And with brows contracted and eyes red with rage, the monarchs moved in impatience, their armour and ornaments dazzling or waving with their agitated steps. The charioteers soon brought handsome cars with fine horses harnessed thereto. Those splendid warriors then, equipped with all kinds of weapons, rode on those cars, and with uplifted weapons pursued the retreating chief of the Kurus. Then, O Bharata, occurred the terrible encounter between those innumerable monarchs on one side and the Kuru warrior alone on the other. And the assembled monarchs threw at their foe ten thousand arrows at the same time. Bhishma, however speedily checked those numberless arrows before they could come at him by means of a shower of his own arrows as innumerable as the down on the body. Then those kings surrounded him from all sides and rained arrows on him like masses of clouds showering on the mountain-breast. But Bhishma, arresting with his shafts the course of that arrowy downpour, pierced each of the monarchs with three shafts. The latter, in their turn pierced Bhishma, each with five shafts. But, O king, Bhishma checked those by his prowess and pierced each of the contending kings with two shafts. The combat became so fierce with that dense shower of arrows and other missiles that it looked very much like the encounter between the celestials and the Asuras of old, and men of courage who took no part in it were struck with fear even to look at the scene. Bhishma cut off, with his arrows, on the field of battle, bows, and flagstaffs, and coats of mail, and human heads by hundreds and thousands. And such was his terrible prowess and extraordinary lightness of hand, and such the skill with which he protected himself, that the contending car-warriors, though his enemies, began to applaud him loudly. Then that foremost of all wielders of weapons having vanquished in battle all those monarchs, pursued his way towards the capital of the Bharatas, taking those maidens with him.
The angry kings all jumped up, slapping their arms and biting their lips in frustration. A loud noise erupted as they hurriedly stripped off their jewelry and put on their armor. The movement of their ornaments and armor, O Janamejaya, sparkled like flashes of meteorites in the sky. With furrowed brows and eyes blazing with fury, the kings moved restlessly, their armor and jewelry shining as they hurried. The charioteers quickly brought over stylish chariots pulled by fine horses. The magnificent warriors, armed with all kinds of weapons, climbed onto those chariots and, weapons raised, chased after the retreating leader of the Kurus. Then, O Bharata, an intense battle broke out between those countless kings on one side and the Kuru warrior alone on the other. The assembled kings unleashed ten thousand arrows at once at their enemy. However, Bhishma skillfully intercepted those countless arrows with a volley of his own arrows, as numerous as the down on a bird. The kings then surrounded him from all sides and showered arrows upon him like dark clouds raining down on a mountain. But Bhishma, using his arrows to redirect the deluge, shot three arrows into each of the kings. In response, they managed to hit Bhishma each with five arrows. Yet, O king, Bhishma countered their attacks with his skill, piercing each of the fighting kings with two arrows. The battle grew so fierce with the dense downpour of arrows and other projectiles that it resembled the ancient clashes between the gods and the Asuras, striking fear into the hearts of those who dared to watch. Bhishma cut down bows, flagpoles, armor, and hundreds and thousands of heads on the battlefield with his arrows. His incredible skill and swift movements were so striking that even his enemies, the car-warriors, began to cheer for him. After defeating all the monarchs in battle, the greatest of all fighters continued his journey toward the Bharata capital, taking the maidens with him.
“It was then, O king, that mighty car-warrior, king Salya of immeasurable prowess, from behind summoned Bhishma, the son of Santanu, to an encounter. And desirous of obtaining the maidens, he came upon Bhishma like a mighty leader of a herd of elephants rushing upon another of his kind, and tearing with his tusks the latter’s hips at the sight of a female elephant in heat. And Salya of mighty arms, moved by wrath addressed Bhishma and said, ‘Stay, Stay.’ Then Bhishma, that tiger among men, that grinder of hostile armies, provoked by these words, flamed up in wrath like a blazing fire. Bow in hand, and brow furrowed into wrinkles, he stayed on his car, in obedience to Kshatriya usage having checked its course in expectation of the enemy. All the monarchs seeing him stop, stood there to become spectators of the coming encounter between him and Salya. The two then began to exhibit their prowess (upon each other) like roaring bulls of great strength at the sight of a cow in rut. Then that foremost of men, king Salya covered Bhishma, the son of Santanu with hundreds and thousands of swift-winged shafts. And those monarchs seeing Salya thus covering Bhishma at the outset with innumerable shafts, wondered much and uttered shouts of applause. Beholding his lightness of hand in combat, the crowd of regal spectators became very glad and applauded Salya greatly. That subjugator of hostile towns, Bhishma, then, on hearing those shouts of the Kshatriyas, became very angry and said, ‘Stay, Stay’. In wrath, he commanded his charioteer, saying, ‘Lead thou my car to where Salya is, so that I may slay him instantly as Garuda slays a serpent.’ Then the Kuru chief fixed the Varuna weapon on his bow-string, and with it afflicted the four steeds of king Salya. And, O tiger among kings, the Kuru chief, then, warding off with his weapons those of his foe, slew Salya’s charioteer. Then that first of men, Bhishma, the son of Santanu, fighting for the sake of those damsels, slew with the Aindra weapon the noble steeds of his adversary. He then vanquished that best of monarchs but left him with his life. O bull of Bharata’s race, Salya, after his defeat, returned to his kingdom and continued to rule it virtuously. And O conqueror of hostile towns, the other kings also, who had come to witness, the self-choice ceremony returned to their own kingdoms.
It was then, O king, that the powerful warrior, King Salya, called Bhishma, the son of Santanu, for a fight. Eager to win the maidens, he charged at Bhishma like a dominant leader of a herd of elephants charging another, attacking him with his tusks upon seeing a female elephant in heat. Angry, Salya shouted at Bhishma, "Stop, stop!" Provoked by these words, Bhishma, fierce as a tiger and a destroyer of enemy armies, flared up in rage like a blazing fire. With his bow in hand and brow furrowed, he remained on his chariot, following the Kshatriya code, pausing in anticipation of his enemy. All the kings present, seeing him halt, stood by to witness the impending clash between him and Salya. The two warriors then began to display their strength against each other like roaring bulls, energized by the sight of a cow in heat. King Salya, the most notable among men, bombarded Bhishma, the son of Santanu, with countless swift arrows. The kings watching Salya overwhelm Bhishma with so many arrows were amazed and cheered loudly. The crowd of royal spectators was delighted by Salya's skill in battle and applauded him enthusiastically. Bhishma, the conqueror of rival cities, became furious at the Kshatriyas' cheers and shouted, "Stop, stop!" In his rage, he ordered his charioteer, "Take my chariot to where Salya is, so I can take him down instantly like Garuda takes down a serpent." The Kuru chief then strung his Varuna weapon on his bow and struck the four horses of King Salya. Then, O king of kings, the Kuru chief, while blocking his enemy's attacks, killed Salya’s charioteer. Then that greatest of men, Bhishma, the son of Santanu, fighting for the sake of the maidens, used the Aindra weapon to slay his opponent's noble steeds. He then defeated that king, but spared his life. O pride of Bharata’s lineage, after his defeat, Salya returned to his kingdom and continued to rule justly. And O conqueror of rival cities, the other kings who had come to witness the self-choice ceremony returned to their own realms.
“That foremost of smiters, viz., Bhishma, after defeating those monarchs, set out with those damsels, for Hastinapura whence the virtuous Kuru prince Vichitravirya ruled the earth like that best of monarchs, viz., his father Santanu. And, O king, passing through many forests, rivers, hills, and woods abounding with trees, he arrived (at the capital) in no time. Of immeasurable prowess in battle, the son of the ocean-going Ganga, having slain numberless foes in battle without a scratch on his own person, brought the daughters of the king of Kasi unto the Kurus as tenderly if they were his daughters-in-law, or younger sisters, or daughters. And Bhishma of mighty arms, impelled by the desire of benefiting his brother, having by his prowess brought them thus, then offered those maidens possessing every accomplishment unto Vichitravirya. Conversant with the dictates of virtue, the son of Santanu, having achieved such an extraordinary feat according to (kingly) custom, then began to make preparations for his brother’s wedding. And when everything about the wedding had been settled by Bhishma in consultation with Satyavati, the eldest daughter of the king of Kasi, with a soft smile, told him these words, ‘At heart I had chosen the king of Saubha for my husband. He had, in his heart, accepted me for his wife. This was also approved by my father. At the self-choice ceremony also I would have chosen him as my lord. Thou art conversant with all the dictates of virtue, knowing all this, do as thou likest.’ Thus addressed by that maiden in the presence of the Brahmanas, the heroic Bhishma began to reflect as to what should be done. As he was conversant with the rules of virtue, he consulted with the Brahmanas who had mastered the Vedas, and permitted Amba, the eldest daughter of the ruler of Kasi to do as she liked. But he bestowed with due rites the two other daughters, Ambika and Ambalika on his younger brother Vichitravirya. And though Vichitravirya was virtuous and abstemious, yet, proud of youth and beauty, he soon became lustful after his marriage. And both Ambika and Ambalika were of tall stature, and of the complexion of molten gold. And their heads were covered with black curly hair, and their finger-nails were high and red; their hips were fat and round, and their breasts full and deep. And endued with every auspicious mark, the amiable young ladies considered themselves to be wedded to a husband who was every way worthy of themselves, and extremely loved and respected Vichitravirya. And Vichitravirya also, endued with the prowess of the celestials and the beauty of the twin Aswins, could steal the heart of any beautiful woman. And the prince passed seven years uninterruptedly in the company of his wives. He was attacked while yet in the prime of youth, with phthisis. Friends and relatives in consultation with one another tried to effect a cure. But in spite of all efforts, the Kuru prince died, setting like the evening sun. The virtuous Bhishma then became plunged into anxiety and grief, and in consultation with Satyavati caused the obsequial rites of the deceased to be performed by learned priests and the several of the Kuru race.’”
"That top fighter, Bhishma, after defeating those kings, set out with the princesses for Hastinapura, where the virtuous Kuru prince Vichitravirya ruled the land like his great father, Santanu. Passing through many forests, rivers, hills, and lush woods, he arrived at the capital in no time. With incredible strength in battle, the son of the river Ganga, who had slain countless enemies without a scratch, brought the daughters of the king of Kasi to the Kurus as if they were his daughters-in-law, younger sisters, or daughters. Bhishma, driven by the desire to help his brother, delivered these accomplished maidens to Vichitravirya. Understanding the principles of virtue, the son of Santanu, having completed this extraordinary task according to royal customs, then began preparations for his brother’s wedding. Once Bhishma had finalized all the wedding plans with Satyavati, the eldest daughter of the king of Kasi, she gently spoke to him, 'In my heart, I had chosen the king of Saubha as my husband. He had accepted me as his wife, a choice also supported by my father. If I had the chance at the self-choice ceremony, I would have chosen him. You understand the principles of virtue, so do as you see fit.' Addressed in this way by the maiden in front of the Brahmanas, the heroic Bhishma began to consider what to do next. Knowing the rules of virtue, he consulted with the learned Brahmanas and allowed Amba, the eldest daughter of the king of Kasi, to follow her own wishes. However, he performed the necessary rites to wed the other two daughters, Ambika and Ambalika, to his younger brother Vichitravirya. Even though Vichitravirya was virtuous and self-disciplined, he soon became lustful after marriage, proud of his youth and attractiveness. Both Ambika and Ambalika were tall with a complexion like molten gold. They had heads of black curly hair, long red nails; their figures were curvy, and they had full, deep breasts. Gifted with every auspicious quality, the charming young women believed they were married to a husband fully deserving of them and who they loved and respected immensely: Vichitravirya. Endowed with celestial prowess and the beauty of the twin Aswins, Vichitravirya could captivate any beautiful woman. The prince spent seven uninterrupted years with his wives. However, while still in his prime, he was struck down with tuberculosis. Friends and relatives consulted with one another trying to find a cure. But despite all their efforts, the Kuru prince passed away, like the setting evening sun. The virtuous Bhishma then fell into deep anxiety and grief, and with Satyavati's counsel, arranged for the funeral rites of the deceased to be performed by knowledgeable priests from the Kuru lineage."
SECTION CIII
(Sambhava Parva continued)
“Vaisampayana said, ‘The unfortunate Satyavati then became plunged in grief on account of her son. And after performing with her daughters-in-law the funeral rites of the deceased, consoled, as best she could, her weeping daughters-in-law and Bhishma, that foremost of all wielders of weapons. And turning her eyes to religion, and to the paternal and maternal lines (of the Kurus), she addressed Bhishma and said ‘The funeral cake, the achievements, and the perpetuation of the line of the virtuous and celebrated Santanu of Kuru’s race, all now depend on thee. As the attainment of heaven is inseparable from good deeds, as long life is inseparable from truth and faith, so is virtue inseparable from thee. O virtuous one, thou art well-acquainted, in detail and in the abstract, with the dictates of virtue, with various Srutis, and with all the branches of the Vedas; know very well that thou art equal unto Sukra and Angiras as regards firmness in virtue, knowledge of the particular customs of families, and readiness of inventions under difficulties. Therefore, O foremost of virtuous men, relying on thee greatly, I shall appoint thee in a certain matter. Hearing me, it behoveth thee to do my bidding. O bull among men, my son and thy brother, endued with energy and dear unto thee, hath gone childless to heaven while still a boy. These wives of thy brother, the amiable daughters of the ruler of Kasi, possessing beauty and youth, have become desirous of children. Therefore, O thou of mighty arms, at my command, raise offspring on them for the perpetuation of our line. It behoveth thee to guard virtue against loss. Install thyself on the throne and rule the kingdom of the Bharatas. Wed thou duly a wife. Plunge not thy ancestors into hell.’
Vaisampayana said, “The unfortunate Satyavati was overwhelmed with grief for her son. After performing the funeral rites for the deceased with her daughters-in-law, she did her best to comfort her crying daughters-in-law and Bhishma, the greatest warrior of all. Focusing on the principles of righteousness and the family line (of the Kurus), she turned to Bhishma and said, ‘The funeral cake, the achievements, and the continuation of the lineage of the honorable and renowned Santanu of Kuru’s race now depend on you. Just as reaching heaven is tied to good deeds, and a long life is linked to truth and faith, so is virtue connected to you. O virtuous one, you are well-versed, both in detail and in broad concepts, with the teachings of virtue, various scriptures, and all the branches of the Vedas; know very well that you are equal to Sukra and Angiras in terms of steadfastness in virtue, knowledge of family customs, and resourcefulness in challenging situations. Therefore, O greatest of virtuous men, I will rely on you for a specific matter. Listening to me, you must fulfill my request. O strongest of men, my son and your brother, who was full of energy and dear to you, has gone childless to heaven while still a boy. These wives of your brother, the lovely daughters of the ruler of Kasi, who are young and beautiful, desire to have children. So, O mighty one, at my request, create offspring with them to continue our lineage. It is your responsibility to protect virtue from loss. Take your place on the throne and govern the kingdom of the Bharatas. Properly marry a wife. Do not bring shame upon your ancestors.’”
“Vaisampayana continued, ‘Thus addressed by his mother and friends and relatives, that oppressor of foes, the virtuous Bhishma, gave this reply conformable to the dictates of virtue, ‘O mother, what thou sayest is certainly sanctioned by virtue. But thou knowest what my vow is in the matter of begetting children. Thou knowest also all that transpired in connection with thy dower. O Satyavati, I repeat the pledge I once gave, viz., I would renounce three worlds, the empire of heaven, anything that may be greater than that, but truth I would never renounce. The earth may renounce its scent, water may renounce its moisture, light may renounce its attribute of exhibiting forms, air may renounce its attribute of touch, the sun may renounce his glory, fire, its heat, the moon, his cooling rays, space, its capacity of generating sound, the slayer of Vritra, his prowess, the god of justice, his impartiality; but I cannot renounce truth.’ Thus addressed by her son endued with wealth of energy, Satyavati said unto Bhishma, ‘O thou whose prowess is truth, I know of thy firmness in truth. Thou canst, if so minded, create, by the help of thy energy, three worlds other than those that exist. I know what thy vow was on my account. But considering this emergency, bear thou the burden of the duty that one oweth to his ancestors. O punisher of foes, act in such a way that the lineal link may not be broken and our friends and relatives may not grieve.’ Thus urged by the miserable and weeping Satyavati speaking such words inconsistent with virtue from grief at the loss of her son, Bhishma addressed her again and said, ‘O Queen, turn not thy eyes away from virtue. O, destroy us not. Breach of truth by a Kshatriya is never applauded in our treatises on religion. I shall soon tell thee, O Queen, what the established Kshatriya usage is to which recourse may be had to prevent Santanu’s line becoming extinct on earth. Hearing me, reflect on what should be done in consultation with learned priests and those that are acquainted with practices allowable in times of emergency and distress, forgetting not at the same time what the ordinary course of social conduct is.’”
Vaisampayana continued, “Responding to his mother, friends, and relatives, that fierce warrior, the virtuous Bhishma, replied according to the principles of virtue, ‘O mother, what you say is indeed supported by righteousness. But you know what my vow is regarding having children. You’re also aware of everything that happened regarding your dowry. O Satyavati, I reaffirm the promise I once made: I would give up three worlds, the kingdom of heaven, or anything greater than that, but I will never give up truth. The earth may lose its fragrance, water may lose its wetness, light may lose the ability to show forms, air may lose its sense of touch, the sun may lose its brilliance, fire may lose its heat, the moon may lose its cooling rays, space may lose its ability to create sound, the slayer of Vritra may lose his strength, and the god of justice may lose his fairness; but I cannot forsake truth.’ After her energetic son spoke, Satyavati said to Bhishma, ‘O you who embody the truth, I understand your commitment to honesty. If you choose, you can create three worlds beyond the ones that exist through your power. I know what your vow was for my sake. But given this situation, you must fulfill the duty owed to your ancestors. O punisher of foes, act in a way that preserves our lineage and prevents sorrow for our friends and family.’ Urged by the distraught and weeping Satyavati, who spoke words that contradicted virtue out of grief for losing her son, Bhishma responded again, ‘O Queen, do not turn away from righteousness. O, do not destroy us. Breaking truth by a Kshatriya is never praised in our texts on religion. I will soon explain to you, O Queen, the established Kshatriya practice that may be followed to prevent Santanu’s line from dying out on earth. Listen to me, and consider what should be done in consultation with wise priests and those familiar with acceptable practices in times of emergencies and distress, while also keeping in mind what the normal social conduct is.’”
SECTION CIV
(Sambhava Parva continued)
“Bhishma continued, ‘In olden days, Rama, the son of Jamadagni, in anger at the death of his father, slew with his battle axe the king of the Haihayas. And Rama, by cutting off the thousand arms of Arjuna (the Haihaya king), achieved a most difficult feat in the world. Not content with this, he set out on his chariot for the conquest of the world, and taking up his bow he cast around his mighty weapons to exterminate the Kshatriyas. And the illustrious scion of Bhrigu’s race, by means of his swift arrows annihilated the Kshatriya tribe one and twenty times.
“Bhishma continued, ‘In ancient times, Rama, the son of Jamadagni, in a fit of rage over his father's death, killed the king of the Haihayas with his battle axe. By cutting off the thousand arms of Arjuna (the Haihaya king), Rama achieved an incredibly difficult accomplishment. Not satisfied with this, he climbed onto his chariot to conquer the world, and with his bow in hand, he prepared his powerful weapons to wipe out the Kshatriyas. The renowned descendant of Bhrigu’s lineage used his swift arrows to destroy the Kshatriya tribe twenty-one times.’”
“And when the earth was thus deprived of Kshatriyas by the great Rishi, the Kshatriya ladies all over the land had offspring raised by Brahmanas skilled in the Vedas. It has been said in the Vedas that the sons so raised belongeth to him that had married the mother. And the Kshatriya ladies went in unto the Brahamanas not lustfully but from motives of virtue. Indeed, it was thus that the Kshatriya race was revived.
“And when the earth was deprived of Kshatriyas by the great sage, the Kshatriya women throughout the land had children raised by Brahmanas skilled in the Vedas. The Vedas state that the sons raised this way belong to the man who married their mother. The Kshatriya women approached the Brahmanas not out of lust but for noble reasons. Indeed, this is how the Kshatriya lineage was revived.”
“In this connection there is another old history that I will recite to you. There was in olden days a wise Rishi of the name of Utathya. He had a wife of the name Mamata whom he dearly loved. One day Utathya’s younger brother Vrihaspati, the priest of the celestials, endued with great energy, approached Mamata. The latter, however, told her husband’s younger brother—that foremost of eloquent men—that she had conceived from her connection with his elder brother and that, therefore, he should not then seek for the consummation of his wishes. She continued, ‘O illustrious Vrihaspati, the child that I have conceived hath studied in his mother’s womb the Vedas with the six Angas, Semen tuum frustra perdi non potest. How can then this womb of mine afford room for two children at a time? Therefore, it behoveth thee not to seek for the consummation of thy desire at such a time. Thus addressed by her, Vrihaspati, though possessed of great wisdom, succeeded not in suppressing his desire. Quum auten jam cum illa coiturus esset, the child in the womb then addressed him and said, ‘O father, cease from thy attempt. There is no space here for two. O illustrious one, the room is small. I have occupied it first. Semen tuum perdi non potest. It behoveth thee not to afflict me.’ But Vrihaspati without listening to what that child in the womb said, sought the embraces of Mamata possessing the most beautiful pair of eyes. Ille tamen Muni qui in venture erat punctum temporis quo humor vitalis jam emissum iret providens, viam per quam semen intrare posset pedibus obstruxit. Semen ita exhisum, excidit et in terram projectumest. And the illustrious Vrihaspati, beholding this, became indignant, and reproached Utathya’s child and cursed him, saying, ‘Because thou hast spoken to me in the way thou hast at a time of pleasure that is sought after by all creatures, perpetual darkness shall overtake thee.’ And from this curse of the illustrious Vrishaspati Utathya’s child who was equal unto Vrihaspati in energy, was born blind and came to be called Dirghatamas (enveloped in perpetual darkness). And the wise Dirghatamas, possessed of a knowledge of the Vedas, though born blind, succeeded yet by virtue of his learning, in obtaining for a wife a young and handsome Brahmana maiden of the name of Pradweshi. And having married her, the illustrious Dirghatamas, for the expansion of Utathya’s race, begat upon her several children with Gautama as their eldest. These children, however, were all given to covetousness and folly. The virtuous and illustrious Dirghatamas possessing complete mastery over the Vedas, soon after learnt from Surabhi’s son the practices of their order and fearlessly betook himself to those practices, regarding them with reverence. (For shame is the creature of sin and can never be where there is purity of intention). Then those best of Munis that dwelt in the same asylum, beholding him transgress the limits of propriety became indignant, seeing sin where sin was not. And they said, ‘O, this man, transgresseth the limit of propriety. No longer doth he deserve a place amongst us. Therefore, shall we all cast this sinful wretch off.’ And they said many other things regarding the Muni Dirghatamas. And his wife, too, having obtained children, became indignant with him.
“In this context, there’s another ancient story I want to share with you. There was once a wise sage named Utathya who had a wife named Mamata, whom he loved dearly. One day, Utathya’s younger brother Vrihaspati, the priest of the gods and full of energy, approached Mamata. However, she told her husband’s younger brother—who was known for his eloquence—that she was pregnant by his older brother and that he should not pursue his desires at that moment. She continued, ‘O distinguished Vrihaspati, the child I’m carrying has already studied the Vedas and their six branches while in my womb. Your seed cannot be wasted. How can my womb accommodate two children at once? Therefore, you should not seek to fulfill your desires right now.’ Despite her words, Vrihaspati, though wise, could not suppress his urge. Just as he was about to join with her, the child in her womb spoke up, saying, ‘O father, stop your attempt. There’s no room for two here. O noble one, the space is limited. I occupied it first. Your seed cannot be wasted. Please do not trouble me.’ But Vrihaspati, ignoring the child’s voice, sought the embrace of the beautiful Mamata. The sage, aware of the moment when the vital fluid would be released, blocked the entrance with his feet. As a result, the semen was forced out and fell to the ground. Seeing this, the illustrious Vrihaspati became angry and cursed Utathya’s child, saying, ‘Since you have spoken to me in this way at a moment desired by all living beings, eternal darkness shall be your fate.’ From this curse of the illustrious Vrihaspati, Utathya’s child, equal to him in power, was born blind and came to be known as Dirghatamas (the one enveloped in eternal darkness). Despite being born blind, the wise Dirghatamas, with his knowledge of the Vedas, managed to marry a young and beautiful Brahmana maiden named Pradweshi. After marrying her, the illustrious Dirghatamas, to further Utathya’s lineage, fathered several children, with Gautama as the eldest. Unfortunately, these children were all greedy and foolish. The virtuous and illustrious Dirghatamas, fully mastered in the Vedas, soon learned from the son of Surabhi the rituals of their order and approached them without fear, holding them in high regard. (For shame comes from sin and cannot exist where intentions are pure.) However, the other great sages living in the same hermitage, seeing him step beyond the bounds of propriety, became upset, mistaking innocence for wrongdoing. They said, ‘This man is crossing the boundaries of decency. He no longer deserves to be among us. Thus, we will all reject this sinful wretch.’ They expressed many other grievances against the sage Dirghatamas. Additionally, his wife, having given birth to children, also grew angry with him.”
“The husband then addressing his wife Pradweshi, said, ‘Why is it that thou also hast been dissatisfied with me?’ His wife answered, ‘The husband is called the Bhartri because he supporteth the wife. He is called Pati because he protecteth her. But thou art neither, to me! O thou of great ascetic merit, on the other hand, thou hast been blind from birth, it is I who have supported thee and thy children. I shall not do so in future.’
“The husband then turned to his wife Pradweshi and said, ‘Why are you also unhappy with me?’ His wife replied, ‘A husband is called Bhartri because he supports his wife. He is called Pati because he protects her. But you are neither of those to me! You, who are supposed to have great ascetic merit, have been blind since birth. I have been the one supporting you and your children. I won’t do that anymore.’”
“Hearing these words of his wife, the Rishi became indignant and said unto her and her children, ‘Take me unto the Kshatriyas and thou shalt then be rich.’ His wife replied (by saying), ‘I desire not wealth that may be procured by thee, for that can never bring me happiness. O best of Brahmanas, do as thou likest. I shall not be able to maintain thee as before.’ At these words of his wife, Dirghatamas said, ‘I lay down from this day as a rule that every woman shall have to adhere to one husband for her life. Be the husband dead or alive, it shall not be lawful for a woman to have connection with another. And she who may have such connection shall certainly be regarded as fallen. A woman without husband shall always be liable to be sinful. And even if she be wealthy she shall not be able to enjoy that wealth truly. Calumny and evil report shall ever dog her.’ Hearing these words of her husband Pradweshi became very angry, and commanded her sons, saying, ‘Throw him into the waters of Ganga!’ And at the command of their mother, the wicked Gautama and his brothers, those slaves of covetousness and folly, exclaiming, ‘Indeed, why should we support this old man?—‘tied the Muni to a raft and committing him to the mercy of the stream returned home without compunction. The blind old man drifting along the stream on that raft, passed through the territories of many kings. One day a king named Vali conversant with every duty went to the Ganges to perform his ablutions. And as the monarch was thus engaged, the raft to which the Rishi was tied, approached him. And as it came, the king took the old man. The virtuous Vali, ever devoted to truth, then learning who the man was that was thus saved by him, chose him for raising up offspring. And Vali said, ‘O illustrious one, it behoveth thee to raise upon my wife a few sons that shall be virtuous and wise.’ Thus addressed, the Rishi endued with great energy, expressed his willingness. Thereupon king Vali sent his wife Sudeshna unto him. But the queen knowing that the latter was blind and old went not unto him, she sent unto him her nurse. And upon that Sudra woman the virtuous Rishi of passions under full control begat eleven children of whom Kakshivat was the eldest. And beholding those eleven sons with Kakshivat as the eldest, who had studied all the Vedas and who like Rishis were utterers of Brahma and were possessed of great power, king Vali one day asked the Rishi saying, ‘Are these children mine?’ The Rishi replied, ‘No, they are mine. Kakshivat and others have been begotten by me upon a Sudra woman. Thy unfortunate queen Sudeshna, seeing me blind and old, insulted me by not coming herself but sending unto me, instead, her nurse.’ The king then pacified that best of Rishis and sent unto him his queen Sudeshna. The Rishi by merely touching her person said to her, ‘Thou shalt have five children named Anga, Vanga, Kalinga, Pundra and Suhma, who shall be like unto Surya (Sun) himself in glory. And after their names as many countries shall be known on earth. It is after their names that their dominions have come to be called Anga, Vanga, Kalinga, Pundra and Suhma.’
"Hearing his wife's words, the Rishi became upset and said to her and her children, 'Take me to the Kshatriyas, and you'll be rich.' His wife replied, 'I don’t want wealth that comes from you, as it will never bring me happiness. O best of Brahmanas, do as you wish. I won’t be able to support you as I did before.' At her words, Dirghatamas declared, 'From this day on, every woman must stick to one husband for life. Whether her husband is dead or alive, it’s not lawful for her to be with another. Any woman who does this will be seen as fallen. A woman without a husband is always at risk of being sinful. And even if she is wealthy, she won’t truly enjoy that wealth. Scandals and bad reputation will always follow her.' Hearing her husband's words, Pradweshi got very angry and commanded her sons, saying, 'Throw him into the waters of the Ganga!' Obeying their mother's command, the greedy Gautama and his brothers, without remorse, tied the Muni to a raft and sent him adrift in the river. The blind old man floated along the stream on that raft, passing through many kingdoms. One day, a king named Vali, skilled in all duties, went to the Ganges to bathe. While he was busy with this, the raft with the Rishi approached him. When it came near, the king rescued the old man. The virtuous Vali, ever devoted to truth, upon learning who the man was that he had saved, asked him to help him have children. Vali said, 'O illustrious one, please father a few sons on my wife who will be virtuous and wise.' The Rishi, full of energy, agreed. So, King Vali sent his wife Sudeshna to him. However, knowing that the Rishi was blind and old, the queen did not go herself; instead, she sent her nurse. The virtuous Rishi, who had complete control over his passions, fathered eleven children with that Sudra woman, with Kakshivat being the eldest. Seeing those eleven sons, with Kakshivat as the oldest, who had learned all the Vedas and were as powerful as the Rishis, King Vali one day asked the Rishi, 'Are these children mine?' The Rishi replied, 'No, they are mine. Kakshivat and the others were born to me through a Sudra woman. Your unfortunate queen Sudeshna, seeing me as blind and old, insulted me by not visiting me herself and sending her nurse instead.' The king then calmed that best of Rishis and sent his queen Sudeshna to him. The Rishi, merely by touching her, said to her, 'You will have five children named Anga, Vanga, Kalinga, Pundra, and Suhma, who will be as glorious as the Sun. And after them, these regions will be known on earth. It is because of their names that these lands have come to be called Anga, Vanga, Kalinga, Pundra, and Suhma.'"
“It was thus that the line of Vali was perpetuated, in days of old, by a great Rishi. And it was thus also that many mighty bowmen and great car-warriors wedded to virtue, sprung in the Kshatriya race from the seed of Brahmanas. Hearing this, O mother, do as thou likest, as regards the matter in hand.’”
“It was in this way that the line of Vali was continued, long ago, by a great sage. And it was also in this way that many powerful archers and great chariot warriors, devoted to righteousness, arose in the Kshatriya race from the lineage of Brahmanas. Hearing this, O mother, do as you see fit regarding this matter.”
SECTION CV
(Sambhava Parva continued)
“Bhishma, continued, ‘Listen, O mother, to me as I indicate the means by which the Bharata line may be perpetuated. Let an accomplished Brahmana be invited by an offer of wealth, and let him raise offspring upon the wives of Vichitravirya.’
“Bhishma continued, ‘Listen, Mother, as I explain how the Bharata line can be continued. Invite a skilled Brahmana with a generous offer, and let him father children with the wives of Vichitravirya.’”
“Vaisampayana continued, ‘Satyavati, then, smiling softly and in voice broken in bashfulness, addressed Bhishma saying, ‘O Bharata of mighty arms, what thou sayest is true. From my confidence in thee I shall now indicate the means of perpetuating our line. Thou shall not be able to reject it, being conversant, as thou art, with the practices permitted in seasons of distress. In our race, thou art Virtue, and thou art Truth, and thou art, too, our sole refuge. Therefore hearing what I say truly, do what may be proper.
Vaisampayana continued, “Satyavati, smiling softly and speaking shyly, said to Bhishma, ‘O mighty Bharata, what you say is true. Because I trust you, I will now suggest how we can carry on our lineage. You won’t be able to refuse it, as you are familiar with the practices allowed in times of hardship. In our family, you are Virtue, you are Truth, and you are our only refuge. So, listen to me carefully and do what is right.’”
“My father was a virtuous man. For virtue’s sake he had kept a (ferry) boat. One day, in the prime of my youth, I went to ply that boat. It so happened that the great and wise Rishi Parasara, that foremost of all virtuous men, came, and betook himself to my boat for crossing the Yamuna. As I was rowing him across the river, the Rishi became excited with desire and began to address me in soft words. The fear of my father was uppermost in my mind. But the terror of the Rishi’s curse at last prevailed. And having obtained from him a precious boon, I could not refuse his solicitations. The Rishi by his energy brought me under his complete control, and gratified his desire then and there, having first enveloped the region in a thick fog. Before this there was a revolting fishy odour in my body; but the Rishi dispelled it and gave me my present fragrance. The Rishi also told me that by bringing forth his child in an island of the river, I would still continue (to be) a virgin. And the child of Parasara so born of me in my maidenhood hath become a great Rishi endued with large ascetic powers and known by the name of Dwaipayana (the island-born). That illustrious Rishi having by his ascetic power divided the Vedas into four parts hath come to be called on earth by the name of Vyasa (the divider or arranger), and for his dark colour, Krishna (the dark). Truthful in speech, free from passion, a mighty ascetic who hath burnt all his sins, he went away with his father immediately after his birth. Appointed by me and thee also, that Rishi of incomparable splendour will certainly beget good children upon the wives of thy brother. He told me when he went away, ‘Mother, think of me when thou art in difficulty.’ I will now call him up, if thou, O Bhishma of mighty arms so desirest. If thou art willing, O Bhishma, I am sure that great ascetic will beget children upon Vichitravirya’s field.’
"My father was a good man. For the sake of his principles, he ran a ferry boat. One day, while I was still young, I decided to take the boat out. It just so happened that the great and wise sage Parasara, who was known as one of the most virtuous men, came along and chose my boat to cross the Yamuna. As I rowed him across the river, the sage became overwhelmed with desire and started speaking to me sweetly. I was scared of my father, but the fear of the sage's curse eventually took over. After receiving a valuable boon from him, I couldn't turn down his advances. With his power, he brought me completely under his control and fulfilled his desire right there, first surrounding the area in thick fog. Before this, there had been an unpleasant fishy smell about me, but the sage erased it and gave me my current fragrance. He also told me that by giving birth to his child on an island in the river, I would still be considered a virgin. The child I bore from him in my youth grew up to be a great sage endowed with incredible ascetic powers, known as Dwaipayana (the island-born). That renowned sage, with his spiritual strength, divided the Vedas into four parts and is known on earth as Vyasa (the divider or arranger), and for his dark complexion, Krishna (the dark). He was truthful, passionate-free, and a powerful ascetic who burned all his sins, and he left with his father right after his birth. Designated by both you and me, that sage of unmatched brilliance will surely father good children with your brother's wives. He told me as he departed, 'Mother, think of me when you're in trouble.' I can now summon him if you, O Bhishma of mighty arms, desire it. If you agree, O Bhishma, I’m sure that great sage will father children on Vichitravirya’s field."
“Vaisampayana continued, ‘Mention being made of the great Rishi, Bhishma with joined palms said, ‘That man is truly intelligent who fixes his eyes judiciously on virtue, profit, and pleasure, and who after reflecting with patience, acteth in such a way that virtue may lead to future virtue, profit to future profit and pleasure to future pleasure. Therefore, that which hath been said by thee and which, besides being beneficial to us, is consistent with virtue, is certainly the best advice and hath my full approval.’ And when Bhishma had said this, O thou of Kuru’s race, Kali (Satyavati) thought of the Muni Dwaipayana and Dwaipayana who was then engaged in interpreting the Vedas, learning that he was being called up by his mother, came instantly unto her without anybody’s knowing it. Satayavati then duly greeted her son and embraced him with arms, bathing him in her tears, for the daughter of the fisherman wept bitterly at the sight of her son after so long a time. And her first son, the great Vyasa, beholding her weeping, washed her with cool water, and bowing unto her, said, ‘I have come, O mother, to fulfil thy wishes. Therefore, O virtuous one, command me without delay. I shall accomplish thy desire.’ The family priest of the Bharatas then worshipped the great Rishi duly, and the latter accepted the offerings of worship, uttering the usual mantras. And gratified with the worship he received, he took his seat. Satyavati, beholding him seated at his ease, after the usual inquiries, addressed him and said, ‘O learned one, sons derive their birth both from the father and the mother. They are, therefore, the common property of both parents. There cannot be the least doubt about it that the mother, hath as much power over them as the father. As thou art, indeed, my eldest son according to the ordinance, O Brahmarshi, so is Vichitravirya my youngest son. And as Bhishma is Vichitravirya’s brother on the father’s side, so art thou his brother on the same mother’s side. I do not know what you may think, but this is what, O son, I think. This Bhishma, the son of Santanu, devoted to truth, doth not, for the sake, of truth, entertain the desire of either begetting children or ruling the kingdom. Therefore, from affection for thy brother Vichitravirya, for the perpetuation of our dynasty, for the sake of this Bhishma’s request and my command, for kindness to all creatures, for the protection of the people and from the liberality of thy heart, O sinless one, it behoveth thee to do what I say. Thy younger brother hath left two widows like unto the daughters of the celestials themselves, endued with youth and great beauty. For the sake of virtue and religion, they have become desirous of offspring. Thou art the fittest person to be appointed. Therefore beget upon them children worthy of our race and for the continuance of our line.’
Vaisampayana continued, "When the great sage was mentioned, Bhishma, with his palms joined, said, 'A truly smart person carefully considers virtue, profit, and pleasure. After reflecting patiently, they act in a way that leads virtue to more virtue, profit to more profit, and pleasure to more pleasure. So, what you've said, which is not only beneficial to us but also aligns with virtue, is indeed the best advice and has my complete support.' After Bhishma spoke these words, O descendant of Kuru, Kali (Satyavati) remembered Muni Dwaipayana. Dwaipayana, who was busy interpreting the Vedas, felt the call from his mother and promptly went to her without anyone noticing. Satyavati welcomed her son, embracing him tightly and weeping tears of joy after such a long separation. Seeing his mother in tears, Vyasa washed her with cool water and respectfully said, 'I've come, Mother, to fulfill your wishes. So, virtuous one, please give me your command. I will make it happen.' The family priest of the Bharatas then properly worshipped the great sage, who accepted the offerings while chanting the usual mantras. Pleased with the worship, he took a seat. Satyavati, noticing him relaxed and after the usual inquiries, addressed him, saying, 'O learned one, children are born from both their father and mother. Therefore, they belong equally to both parents. There is no doubt that the mother has as much power over them as the father does. You are my eldest son according to tradition, O Brahmarshi, and Vichitravirya is my youngest son. Just as Bhishma is Vichitravirya’s brother on their father’s side, you are his brother on our side. I don't know what you think, but this is my thought, O son. Bhishma, the son of Santanu, devoted to truth, does not desire to have children or rule the kingdom for the sake of truth. Therefore, out of love for your brother Vichitravirya, to carry on our lineage, honoring Bhishma’s request and my command, out of kindness for all beings, for the protection of our people, and due to your generous heart, you should do as I say. Your younger brother has left behind two widows, resembling celestial daughters, youthful and extremely beautiful. For the sake of virtue and duty, they desire children. You are the best person for this. Therefore, please father children with them that are worthy of our lineage and to continue our bloodline."
“Vyasa, hearing this, said, ‘O Satyavati, thou knowest what virtue is both in respect of this life and the other. O thou of great wisdom, thy affections also are set on virtue. Therefore, at thy command, making virtue my motive, I shall do what thou desirest. Indeed, this practice that is conformable to the true and eternal religion is known to me, I shall give unto my brother children that shall be like unto Mitra and Varuna. Let the ladies then duly observe for one full year the vow I indicate. They shall then be purified. No women shall ever approach me without having observed a rigid vow.’
“Vyasa, upon hearing this, said, ‘O Satyavati, you know what true virtue is in this life and the next. You, with your great wisdom, are also devoted to virtue. Therefore, at your command, making virtue my goal, I will do what you wish. Indeed, I am familiar with this practice that aligns with the true and eternal principles of our faith. I will give my brother children who will be like Mitra and Varuna. Let the women then properly observe the vow I suggest for a full year. After that, they will be purified. No woman shall come near me without having followed a strict vow.’”
“Satyavati then said, ‘O sinless one, it must be as thou sayest. Take such steps that the ladies may conceive immediately. In a kingdom where there is no king, the people perish from want of protection; sacrifices and other holy acts are suspended; the clouds send no showers; and the gods disappear. How can a kingdom be protected that hath no king? Therefore, see thou that the ladies conceive. Bhishma will watch over the children as long as they are in their mother’s wombs.
“Satyavati then said, ‘O pure one, it must be as you say. Take steps so the women can conceive right away. In a kingdom without a king, the people suffer from a lack of protection; sacrifices and other sacred rituals stop; the clouds don’t bring rain; and the gods vanish. How can a kingdom be safe without a king? Therefore, make sure the women conceive. Bhishma will look after the children as long as they are in their mothers’ wombs.
“Vyasa replied, ‘If I am to give unto my brother children so unseasonably, then let the ladies bear my ugliness. That in itself shall, in their case, be the austerest of penances. If the princess of Kosala can bear my strong odour, my ugly and grim visage, my attire and body, she shall then conceive an excellent child.’”
“Vyasa replied, ‘If I’m supposed to give my brother children at such an inconvenient time, then let the women deal with my ugliness. That alone will be the toughest penance for them. If the princess of Kosala can handle my strong smell, my unattractive and grim appearance, my clothing, and my body, then she will be able to conceive a great child.’”
“Vaisampayana continued, ‘Having spoken thus unto Satyavati, Vyasa of great energy addressed her and said, ‘Let the princess of Kosala clad in clean attire and checked with ornaments wait for me in her bed-chamber.’ Saying this, the Rishi disappeared, Satyavati then went to her daughter-in-law and seeing her in private spoke to her these words of beneficial and virtuous import, ‘O princess of Kosala, listen to what I say. It is consistent with virtue. The dynasty of the Bharatas hath become extinct from my misfortune. Beholding my affliction and the extinction of his paternal line, the wise Bhishma, impelled also by the desire of perpetuating our race, hath made me a suggestion, which suggestion, however, for its accomplishment is dependent on thee. Accomplish it, O daughter, and restore the lost line of the Bharatas. O thou of fair hips, bring thou forth a child equal in splendour unto the chief of the celestials. He shall bear the onerous burden of this our hereditary kingdom.’
“Vaisampayana continued, ‘After speaking to Satyavati, Vyasa, who was very powerful, said to her, ‘Let the princess of Kosala, dressed in clean clothes and adorned with jewelry, wait for me in her bedroom.’ With that, the sage vanished. Satyavati then went to her daughter-in-law and, seeing her privately, said these words with good and virtuous intent, ‘O princess of Kosala, listen to me. What I say is in line with virtue. The Bharata dynasty has come to an end due to my misfortune. Observing my suffering and the end of his family line, the wise Bhishma, also motivated by the desire to continue our lineage, has made a suggestion, which can only be realized through you. Fulfill this, O daughter, and restore the lost line of the Bharatas. O you with lovely hips, conceive a child who shines as brightly as the chief of the celestial beings. He will carry the heavy burden of our hereditary kingdom.’”
“Satyavati having succeeded with great difficulty in procuring the assent of her virtuous daughter-in-law to her proposal which was not inconsistent with virtue, then fed Brahmanas and Rishis and numberless guests who arrived on die occasion.’”
“Satyavati, after a lot of struggle, managed to get her virtuous daughter-in-law's agreement to her proposal, which was not against righteousness. She then fed Brahmins, sages, and countless guests who came for the occasion.”
SECTION CVI
(Sambhava Parva continued)
“Vaisampayana said, ‘Soon after the monthly season of the princess of Kosala had been over, Satyavati, purifying her daughter-in-law with a bath, led her into the sleeping apartment. There seating her upon a luxurious bed, she addressed her, saying, ‘O Princess of Kosala, thy husband hath an elder brother who shall this day enter thy womb as thy child. Wait for him tonight without dropping off to sleep.’ Hearing these words of her mother-in-law, the amiable princess, as she lay on her bed, began to think of Bhishma and the other elders of the Kuru race. Then the Rishi of truthful speech, who had given his promise in respect of Amvika (the eldest of the princesses) in the first instance, entered her chamber while the lamp was burning. The princess, seeing his dark visage, his matted locks of copper hue, blazing eyes, his grim beard, closed her eyes in fear. The Rishi, from desire of accomplishing his mother’s wishes, however knew her. But the latter, struck with fear, opened not her eyes even once to look at him. And when Vyasa came out, he was met by his mother, who asked him, ‘Shall the princess have an accomplished son?’ Hearing her, he replied, ‘The son of the princess she will bring forth shall be equal in might unto ten thousand elephants. He will be an illustrious royal sage, possessed of great learning and intelligence and energy. The high-souled one shall have in his time a century of sons. But from the fault of his mother he shall be blind ‘At these words of her son, Satyavati said, ‘O thou of ascetic wealth, how can one that is blind become a monarch worthy of the Kurus? How can one that is blind become the protector of his relatives and family, and the glory of his father’s race? It behoveth thee to give another king unto the Kurus.’ Saying, ‘So be it,’ Vyasa went away. And the first princess of Kosala in due time brought forth a blind son.
“Vaisampayana said, ‘After the monthly cycle of the Kosala princess had ended, Satyavati, after purifying her daughter-in-law with a bath, took her into the bedroom. There, she seated her on a luxurious bed and told her, ‘O Princess of Kosala, your husband has an elder brother who will this day enter your womb as your child. Wait for him tonight without falling asleep.’ Hearing her mother-in-law's words, the lovely princess began to think of Bhishma and the other elders of the Kuru family as she lay in bed. Then the truthful sage, who had initially made a promise regarding Amvika (the eldest of the princesses), entered her room while the lamp was still lit. When the princess saw his dark face, his matted copper-hued hair, blazing eyes, and grim beard, she shut her eyes in fear. However, the sage, eager to fulfill his mother’s wishes, recognized her. But she, seized by fear, did not open her eyes even once to look at him. When Vyasa came out, he was met by his mother, who asked him, ‘Will the princess have a skilled son?’ To this, he replied, ‘The son she bears will be as strong as ten thousand elephants. He will be a renowned royal sage, full of great knowledge, intelligence, and energy. The noble one will, in his lifetime, have a hundred sons. But due to his mother’s flaw, he will be blind.’ Upon hearing her son's words, Satyavati said, ‘O you of great ascetic power, how can a blind person become a king worthy of the Kurus? How can a blind person protect his relatives and family, and uphold the glory of his father’s lineage? You must provide another king for the Kurus.’ Saying, ‘So be it,’ Vyasa left. In due time, the first princess of Kosala gave birth to a blind son.’
“Soon after Satyavati, O chastiser of foes, summoned Vyasa, after having secured the assent of her daughter-in-law. Vyasa came according to his promise, and approached, as before, the second wife of his brother. And Ambalika beholding the Rishi, became pale with fear And, O Bharata, beholding her so afflicted and pale with fear, Vyasa addressed her and said, ‘Because thou hast been pale with fear at the sight of my grim visage, therefore, thy child shall be pale in complexion. O thou of handsome face, the name also thy child shall bear will be Pandu (the pale).’ ‘Saying this, the illustrious and best of Rishis came out of her chamber. And as he came out, he was met by his mother who asked him about the would-be-child. The Rishi told her that the child would be of pale complexion and known by the name of Pandu. Satyavati again begged of the Rishi another child, and the Rishi told her in reply, ‘So be it.’ Ambalika, then, when her time came, brought forth a son of pale complexion. Blazing with beauty the child was endued with all auspicious marks. Indeed, it was this child who afterwards became the father of those mighty archers, the Pandavas.
“Soon after Satyavati, you who punish enemies, called for Vyasa, after getting her daughter-in-law's agreement. Vyasa came as promised and approached his brother's second wife. When Ambalika saw the sage, she turned pale with fear. And you, O Bharata, seeing her so troubled and pale with fright, Vyasa spoke to her and said, ‘Because you have turned pale with fear at the sight of my stern face, your child will also be pale in complexion. O beautiful one, your child will be named Pandu (the pale).’ After saying this, the renowned sage left her chamber. As he stepped out, his mother met him and asked about the unborn child. The sage told her that the child would have a pale complexion and be named Pandu. Satyavati then requested the sage for another child, and he replied, ‘So be it.’ Later, when Ambalika's time came, she gave birth to a son with a pale complexion. The child was radiant with beauty and had all the auspicious marks. Indeed, this child later became the father of the mighty archers, the Pandavas.”
“Some time after, when the oldest of Vichitravirya’s widows again had her monthly season, she was solicited by Satyavati to approach Vyasa once again. Possessed of beauty like a daughter of a celestial, the princess refused to do her mother-in-law’s bidding, remembering the grim visage and strong odour of the Rishi. She, however, sent unto him, a maid of hers, endued with the beauty of an Apsara and decked with her own ornaments. And when the Vyasa arrived, the maid rose up and saluted him. And she waited upon him respectfully and took her seat near him when asked. And, O king, the great Rishi of rigid vows, was well-pleased with her, and when he rose to go away, he addressed her and said, ‘Amiable one, thou shalt no longer be a slave. Thy child also shall be greatly fortunate and virtuous, and the foremost of all intelligent men on earth!’ And, O king, the son thus begotten upon her by Krishna-Dwaipayana was afterwards known by the name of Vidura. He was thus the brother of Dhritarashtra and the illustrious Pandu. And Vidura was free from desire and passion and was conversant with the rules of government, and was the god of justice born on earth under the curse of the illustrious Rishi Mandavya. And Krishna-Dwaipayana, when he met his mother as before, informed her as to how he had been deceived by the seniormost of the princesses and how he had begotten a son upon a Sudra woman. And having spoken thus unto his mother the Rishi disappeared from her sight.
Some time later, when the oldest widow of Vichitravirya had her monthly cycle again, Satyavati urged her to go to Vyasa once more. Although she was as beautiful as a celestial maiden, the princess refused to follow her mother-in-law’s wishes, recalling the Rishi's stern appearance and strong smell. Instead, she sent one of her maids, who was as beautiful as an Apsara and adorned with her own jewelry. When Vyasa arrived, the maid stood up and greeted him. She served him respectfully and took her seat near him when he invited her to. The great Rishi, known for his strict vows, was pleased with her, and as he was about to leave, he said to her, "Lovely one, you shall no longer be a servant. Your child will be very fortunate and virtuous, the most intelligent person on earth!" Thus, the son born to her by Krishna-Dwaipayana was later known as Vidura. He was the brother of Dhritarashtra and the notable Pandu. Vidura was free from desire and passion, knowledgeable about the principles of governance, and the embodiment of justice on earth due to the curse of the esteemed Rishi Mandavya. When Krishna-Dwaipayana met his mother again, he told her how he had been deceived by the eldest of the princesses and had fathered a son with a Sudra woman. After speaking to his mother, the Rishi vanished from her sight.
“Thus were born, in the field of Vichitravirya, even of Dwaipayana those sons of the splendour of celestial children, those propagators of the Kuru race.’”
“Thus were born, in the field of Vichitravirya, even of Dwaipayana those sons of the splendour of celestial children, those propagators of the Kuru race.”
SECTION CVII
(Sambhava Parva continued)
“Janamejaya said, ‘What did the god of justice do for which he was cursed? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudra caste?’
“Janamejaya asked, ‘What did the god of justice do to deserve a curse? And who was the Brahmana ascetic whose curse caused the god to be born in the Sudra caste?’”
“Vaisampayana said, ‘There was a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth and asceticism. The great ascetic used to sit at the entrance of his hermitage at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he sat there for years together, one day there came into his asylum a number of robbers laden with spoil. And, O bull in Bharata’s race, those robbers were then being pursued by a superior body as guardians of the peace. The thieves, on entering that asylum, hid their booty there, and in fear concealed themselves thereabout before the guards came. But scarcely had they thus concealed themselves when the constables in pursuit came to the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying, ‘O best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.’ Thus questioned by the guardians of peace the ascetic, O king, said not a word, good or otherwise, in reply. The officers of the king, however, on searching that asylum soon discovered the thieves concealed thereabout together with the plunder. Upon this, their suspicion fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with his supposed associates. And the officers, acting in ignorance, carried out the sentence by impaling the celebrated Rishi. And having impaled him, they went to the king with the booty they had recovered. But the virtuous Rishi, though impaled and kept without food, remained in that state for a long time without dying. And the Rishi by his ascetic power not only preserved his life but summoned other Rishi to the scene. And they came there in the night in the forms of birds, and beholding him engaged in ascetic meditation though fixed on that stake, became plunged into grief. And telling that best of Brahmanas who they were, they asked him saying, ‘O Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement!’”
Vaisampayana said, "There was a Brahmin named Mandavya. He was knowledgeable about all duties and devoted to religion, truth, and ascetic practices. This great ascetic would sit at the entrance of his hermitage at the foot of a tree, arms raised, observing his vow of silence. As he sat there for many years, one day a group of robbers came into his sanctuary, loaded with stolen goods. These robbers were being chased by a team of law enforcement. Upon entering the sanctuary, the thieves hid their loot and themselves in fear before the guards arrived. But just as they hid, the pursuing officers arrived at the spot. Seeing the sage under the tree, they asked him, ‘O finest of Brahmins, which way did the thieves go? Please point it out so we can follow them swiftly.' Questioned by the law enforcement, the ascetic said nothing in response. However, the king's officers, after searching the area, soon found the thieves hiding there along with their stolen goods. This led them to suspect the sage, and they captured him along with the thieves and brought him before the king. The king ordered that he be executed alongside the supposed criminals. Acting out of ignorance, the officers carried out the execution by impaling the renowned sage. After they had impaled him, they returned to the king with the recovered loot. However, despite being impaled and without food, the virtuous sage remained alive for a long time. Through his ascetic powers, he not only sustained his life but also summoned other sages to the scene. They arrived at night in the form of birds, and seeing him in deep meditation on that stake, they were filled with sorrow. They revealed their identity to him and asked, ‘O Brahmin, we want to understand what sin you might have committed to suffer such torture of impalement!’"
SECTION CVIII
(Sambhava Parva continued)
“Vaisampayana said, ‘Thus asked, the tiger among Munis then answered those Rishis of ascetic wealth, ‘Whom shall I blame for this? In fact, none else (than my own self) hath offended against me!’ After this, O monarch, the officers of justice, seeing him alive, informed the king of it. The latter hearing what they said, consulted with his advisers, and came to the place and began to pacify the Rishi. fixed on the stake. And the king said, ‘O thou best of Rishis, I have offended against thee in ignorance. I beseech thee to pardon me for the same. It behoveth thee not to be angry with me.’ Thus addressed by the king, the Muni was pacified. And beholding him free from wrath, the king took him up with the stake and endeavoured to extract it from his body. But not succeeding therein, he cut it off at the point just outside the body. The Muni, with a portion of the stake within his body, walked about, and in that state practised the austerest of penances and conquered numberless regions unattainable by others. And for the circumstances of a part of the stake being within his body, he came to be known in the three worlds by the name of Ani-Mandavya (Mandavya with the stake within). And one day that Brahamana acquainted with the highest truth of religion went unto the abode of the god of justice. And beholding the god there seated on his throne, the Rishi reproached him and said, ‘What, pray, is that sinful act committed by me unconsciously, for which I am bearing this punishment? O, tell me soon, and behold the power of my asceticism.’
“Vaisampayana said, ‘When asked this, the greatest of the sages replied to those ascetic Rishis, ‘Who should I blame for this? Honestly, no one else but myself has wronged me!’ After this, O king, the justice officials, seeing him alive, informed the king. Upon hearing this, he consulted with his advisors, went to the site, and started to calm the Rishi who was fixed to the stake. The king said, ‘O best of Rishis, I have wronged you out of ignorance. Please forgive me for this. You shouldn't be angry with me.’ Addressed in this way by the king, the Muni became calm. Seeing him free from anger, the king tried to remove the stake from his body. When he couldn’t do so, he cut it off right outside the body. The Muni, with part of the stake still inside him, walked around and meditated with intense penance, overcoming countless regions that others couldn’t reach. Because part of the stake remained within him, he became known throughout the three worlds as Ani-Mandavya (Mandavya with the stake inside). One day, this Brahmana, knowledgeable in the highest truths of religion, went to the dwelling of the god of justice. Seeing the god seated on his throne, the Rishi reprimanded him and said, ‘What, may I ask, is that sinful act I committed unknowingly that has led to this punishment? Please tell me quickly, and see the strength of my asceticism.’”
“The god of justice, thus questioned, replied, ‘O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.’ On hearing this, Ani-Mandavya asked, ‘O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said, ‘That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures shall not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being. Thou shall, therefore, O god of justice, have to be born among men even in the Sudra order. And from this day I establish this limit in respect of the consequence of acts that an act shall not be sinful when committed by one below the age of fourteen. But when committed by one above that age, it shall be regarded as sin.’
“The god of justice, when asked, replied, ‘Oh you of spiritual wealth, you once pierced a small insect on a blade of grass. You are now facing the consequences of that action. Oh Rishi, just as a small gift increases in its religious value, a sinful act increases in the suffering it brings along with it.’ Upon hearing this, Ani-Mandavya asked, ‘Please tell me truly when I committed this act.’ The god of justice told him that he had done it as a child. The Rishi replied, ‘That should not be considered a sin if done by a child under the age of twelve. The scriptures do not recognize it as sinful. The punishment you have imposed on me for such a minor offense has been excessively harsh. Killing a Brahmana is a sin greater than killing any other creature. Therefore, you, O god of justice, will have to be born among men, even in the order of Sudras. From this day, I establish this limit regarding the consequences of actions: an act shall not be sinful if committed by someone below the age of fourteen, but if committed by someone above that age, it shall be considered a sin.’”
“Vaisampayana continued, ‘Cursed for this fault by that illustrious Rishi, the god of justice had his birth as Vidura in the Sudra order. And Vidura was well-versed in the doctrines of morality and also politics and worldly profit. And he was entirely free from covetousness and wrath. Possessed of great foresight and undisturbed tranquillity of mind, Vidura was ever devoted to the welfare of the Kurus.’”
“Vaisampayana continued, ‘Cursed for this fault by that great sage, the god of justice was reborn as Vidura in the Sudra class. Vidura was knowledgeable about morality, politics, and worldly gain. He was completely free from greed and anger. With great foresight and a calm mind, Vidura was always committed to the well-being of the Kurus.’”
SECTION CIX
(Sambhava Parva continued)
“Vaisampayana said, ‘Upon the birth of those three children, Kurujangala, Kurukshetra, and the Kurus grew in prosperity. The earth began to yield abundant harvest, and the crops also were of good flavour. And the clouds began to pour rain in season and trees became full of fruits and flowers. And the draught cattle were all happy and the birds and other animals rejoiced exceedingly. And the flowers became fragrant and the fruits became sweet; the cities and towns became filled with merchants, artisans, traders and artists of every description. And the people became brave, learned, honest and happy. And there were no robbers then, nor anybody who was sinful. And it seemed that the golden age had come upon every part of the kingdom. And the people devoted to virtuous acts, sacrifices and truth, and regarding one another with love and affection grew in prosperity. And free from pride, wrath and covetousness, they rejoiced in perfectly innocent sports. And the capital of the Kurus, full as the ocean, was a second Amaravati, teeming with hundreds of palaces and mansions, and possessing gates and arches dark as the clouds. And men in great cheerfulness sported constantly on rivers, lakes and tanks, and in fine groves and charming woods. And the southern Kurus, in their virtuous rivalry with their northern kinsmen, walked about in the company of Siddhas and Charanas and Rishis. And all over that delightful country whose prosperity was thus increased by the Kurus, there were no misers and no widowed women. And the wells and lakes were ever full; the groves abounded with trees, and the houses and abodes of Brahmanas were full of wealth and the whole kingdom was full of festivities. And, O king, virtuously ruled by Bhishma, the kingdom was adorned with hundreds of sacrificial stakes. And the wheel of virtue having been set in motion by Bhishma, and the country became so contented that the subjects of other kingdoms, quitting their homes, came to dwell there and increase its population. And the citizens and the people were filled with hope, upon seeing the youthful acts of their illustrious princes. And, O king, in the house of the Kuru chiefs as also of the principal citizens, ‘give’, ‘eat’ were the only words constantly heard. And Dhritarashtra and Pandu and Vidura of great intelligence were from their birth brought up by Bhishma, as if they were his own sons. And the children, having passed through the usual rites of their order, devoted themselves to vows and study. And they grew up into fine young men skilled in the Vedas and all athletic sports. And they became well-skilled in the practice of bow, in horsemanship, in encounters with mace, sword and shield, in the management of elephants in battle, and in the science of morality. Well-read in history and the Puranas and various branches of learning, and acquainted with the truths of the Vedas and their branches they acquired knowledge, which was versatile and deep. And Pandu, possessed of great prowess, excelled all men in archery while Dhritarashtra excelled all in personal strength, while in the three worlds there was no one equal to Vidura in devotion to virtue and in the knowledge of the dictates of morality. And beholding the restoration of the extinct line of Santanu, the saying became current in all countries that among mothers of heroes, the daughters of the king of Kasi were the first; that among countries Kurujangala was the first; that among virtuous men, Vidura was the first; that among cities Hastinapura was the first. Pandu became king, for Dhritarashtra, owing to the blindness, and Vidura, for his birth by a Sudra woman, did not obtain the kingdom. One day Bhishma, the foremost of those acquainted with the duties of a statesman and dictates of morality, properly addressing Vidura conversant with the truth of religion and virtue, said as follows.”
Vaisampayana said, ‘When those three children were born, Kurujangala, Kurukshetra, and the Kurus thrived. The land yielded plentiful harvests, and the crops were flavorful. The clouds poured rain in season, and the trees were full of fruits and flowers. The livestock were content, and the birds and animals celebrated joyfully. The flowers were fragrant, and the fruits were sweet; the cities and towns buzzed with merchants, artisans, traders, and artists of all kinds. The people became brave, educated, honest, and happy. There were no thieves or wrongdoers, and it felt like a golden age had arrived throughout the kingdom. The populace committed to virtuous actions, sacrifices, and truth, treating each other with love and kindness, and they prospered. Free from pride, anger, and greed, they enjoyed innocent pastimes. The capital of the Kurus, as vast as the ocean, resembled a second Amaravati, filled with hundreds of palaces and mansions, featuring gates and arches as dark as clouds. People joyfully engaged in activities by rivers, lakes, and ponds, and in beautiful groves and delightful woods. The southern Kurus, in their commendable rivalry with their northern relatives, mingled with Siddhas, Charanas, and Rishis. Across that charming land, enhanced by the Kurus, there were no misers or widows. The wells and lakes were always full; the groves overflowed with trees, and the homes of Brahmanas were rich, while the entire kingdom was alive with celebrations. And, O king, ruled virtuously by Bhishma, the kingdom was adorned with countless sacrificial stakes. With Bhishma setting the wheel of virtue in motion, the land became so content that subjects from other kingdoms left their homes to live there and increase its population. The citizens and people felt hopeful, witnessing the noble deeds of their remarkable princes. And, O king, in the households of the Kuru chiefs and the key citizens, the words 'give' and 'eat' were constantly heard. Dhritarashtra, Pandu, and the wise Vidura were raised by Bhishma from birth as if they were his own sons. After going through the traditional rites of their order, the children dedicated themselves to vows and learning. They grew into impressive young men skilled in the Vedas and various athletic sports. They became proficient in archery, horsemanship, and combat with mace, sword, and shield, as well as in managing elephants during battle, and in the study of ethics. Well-versed in history, the Puranas, and various fields of knowledge, they gained deep and versatile understanding of the Vedas and their branches. Pandu, with great prowess, outshone everyone in archery, while Dhritarashtra was unrivaled in physical strength, and there was no one in the three worlds who matched Vidura in dedication to virtue and knowledge of morality. Witnessing the revival of the extinct line of Santanu, a saying spread across all lands that among the mothers of heroes, the daughters of the king of Kasi were the finest; that among regions, Kurujangala was supreme; that among virtuous individuals, Vidura stood at the top; and that among cities, Hastinapura was number one. Pandu became king, since Dhritarashtra could not because of his blindness, and Vidura, due to his birth from a Sudra woman, did not receive the kingdom. One day, Bhishma, the foremost expert on statesmanship and morality, properly addressed Vidura, who was knowledgeable about the principles of religion and virtue, and said the following.’
SECTION CX
(Sambhava Parva continued)
“Bhishma said, ‘This our celebrated race, resplendent with every virtue and accomplishment, hath all along sovereignty over all other monarchs on earth. Its glory maintained and itself perpetuated by many virtuous and illustrious monarchs of old, the illustrious Krishna (Dwaipayana) and Satyavati and myself have raised you (three) up, in order that it may not be extinct. It behoveth myself and thee also to take such steps that this our dynasty may expand again as the sea. It hath been heard by me that there are three maidens worthy of being allied to our race. One is the daughter of (Surasena of) the Yadava race; the other is the daughter of Suvala; and the third is the princess of Madra. O son, all these maidens are of course of blue blood. Possessed of beauty and pure blood, they are eminently fit for an alliance with our family. O thou foremost of intelligent men, I think we should choose them for the growth of our race. Tell me what thou thinkest.’ Thus addressed, Vidura replied, ‘Thou art our father and thou art our mother, too. Thou art our respected spiritual instructor. Therefore, do thou what may be best for us in thy eyes.’
“Bhishma said, ‘Our celebrated lineage, shining with every virtue and achievement, has always had sovereignty over all other kings on earth. Its glory has been upheld and preserved by many virtuous and illustrious kings of the past, including the honorable Krishna (Dwaipayana), Satyavati, and myself, as we have raised you three up to ensure its continuation. It is necessary for both you and me to take steps so that our dynasty can grow again like the sea. I've heard that there are three young women worthy of being linked to our lineage. One is the daughter of Surasena from the Yadava race; the other is the daughter of Suvala; and the third is the princess of Madra. O son, all these young women are indeed of noble descent. They are beautiful and of pure lineage, making them highly suitable for marriage into our family. O you, the wisest of men, I believe we should consider them for the expansion of our race. What do you think?’ Addressed in this way, Vidura replied, ‘You are our father and our mother, too. You are our respected spiritual guide. Therefore, do what you think is best for us.’”
“Vaisampayana continued, ‘Soon after Bhishma heard from the Brahmanas that Gandhari, the amiable daughter of Suvala, having worshipped Hara (Siva) had obtained from the deity the boon that she should have a century of sons. Bhishma, the grandfather of the Kurus, having heard this, sent messengers unto the king of Gandhara. King Suvala at first hesitated on account of the blindness of the bridegroom, but taking into consideration the blood of the Kurus, their fame and behaviour, he gave his virtuous daughter unto Dhritarashtra and the chaste Gandhari hearing that Dhritarashtra was blind and that her parents had consented to marry her to him, from love and respect for her future husband, blindfolded her own eyes. Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhritarashtra. And Gandhari was received with great respect and the nuptials were celebrated with great pomp under Bhishma’s directions. And the heroic Sakuni, after having bestowed his sister along with many valuable robes, and having received Bhishma’s adorations, returned to his own city. And, O thou of Bharata’s race, the beautiful Gandhari gratified all the Kurus by her behaviour and respectful attentions. And Gandhari, ever devoted to her husband, gratified her superiors by her good conduct; and as she was chaste, she never referred even by words to men other than her husband or such superiors.’”
“Vaisampayana continued, ‘Soon after Bhishma heard from the Brahmanas that Gandhari, the kind daughter of Suvala, had worshipped Hara (Siva) and received from the deity the blessing of having a hundred sons. Bhishma, the grandfather of the Kurus, upon hearing this, sent messengers to the king of Gandhara. King Suvala hesitated at first because the groom was blind, but considering the noble lineage of the Kurus, their reputation, and their character, he gave his virtuous daughter to Dhritarashtra. The chaste Gandhari, learning that Dhritarashtra was blind and that her parents had agreed to the marriage, out of love and respect for her future husband, blindfolded her own eyes. Sakuni, the son of Suvala, brought his youthful and beautiful sister to the Kurus and formally gave her to Dhritarashtra. Gandhari was received with great respect, and the wedding was celebrated with much splendor under Bhishma's guidance. The brave Sakuni, after giving away his sister along with many valuable garments and receiving Bhishma’s honors, returned to his own city. And, O descendant of Bharata, the beautiful Gandhari pleased all the Kurus with her behavior and respectful attentions. Gandhari, always devoted to her husband, honored her superiors with her good conduct; and being chaste, she never spoke even in thought of any man other than her husband or her superiors.’”
SECTION CXI
(Sambhava Parva continued)
“Vaisampayana continued, ‘There was amongst the Yadavas a chief named Sura. He was the father of Vasudeva. And he had a daughter called Pritha, who was unrivalled for beauty on earth. And, O thou of Bharata’s race, Sura, always truthful in speech, gave from friendship this his firstborn daughter unto his childless cousin and friend, the illustrious Kuntibhoja—the son of his paternal aunt—pursuant to a former promise. And Pritha in the house of her adoptive father was engaged in looking after the duties of hospitality to Brahmanas and other guests. Once she gratified by her attentions the terrible Brahmana of rigid vows, who was known by the name of Durvasa and was well-acquainted with the hidden truths of morality. Gratified with her respectful attentions, the sage, anticipating by his spiritual power the future (season of) distress (consequent upon the curse to be pronounced upon Pandu for his unrighteous act of slaying a deer while serving its mate) imparted to her a formula of invocation for summoning any of the celestials she liked to give her children. And the Rishi said, ‘Those celestials that thou shall summon by this Mantra shall certainly approach thee and give thee children.’ ‘Thus addressed by the Brahmana, the amiable Kunti (Pritha) became curious, and in her maidenhood summoned the god Arka (Sun). And as soon as he pronounced the Mantra, she beheld that effulgent deity—that beholder of everything in the world—approaching her. And beholding that extraordinary sight, the maiden of faultless features was overcome with surprise. But the god Vivaswat (Sun) approaching her, said, ‘Here I am, O black-eyed girl! Tell me what I am to do for thee.’
Vaisampayana continued, “Among the Yadavas, there was a chief named Sura. He was the father of Vasudeva and had a daughter named Pritha, who was unmatched in beauty on earth. And, O descendant of Bharata, Sura, always truthful in his words, gave his firstborn daughter to his childless cousin and friend, the renowned Kuntibhoja—the son of his paternal aunt—according to a previous promise. In her adoptive father's home, Pritha was busy taking care of the hospitality duties for Brahmanas and other guests. One day, she gained the favor of the formidable Brahmana known as Durvasa, who was known for his strict vows and deep understanding of morality. Pleased with her respectful attentions, the sage, using his spiritual power to foresee future troubles (due to the curse that would fall upon Pandu for killing a deer while it was with its mate), shared with her a special invocation that would allow her to summon any celestial being she desired to bless her with children. The Rishi said, ‘The celestial beings you summon with this Mantra will surely come to you and grant you children.’ Hearing this from the Brahmana, the kind-hearted Kunti (Pritha) felt curious and, while still a maiden, summoned the god Arka (the Sun). As soon as she recited the Mantra, she saw that radiant deity—the observer of everything in the world—coming towards her. As she beheld that astonishing sight, the maiden with perfect features was filled with amazement. The god Vivaswat (the Sun), approaching her, said, ‘Here I am, O girl with black eyes! Tell me what you wish for me to do for you.’”
“Hearing this, Kunti said, ‘O slayer of foes, a certain Brahamana gave me this formula of invocation as a boon, and, O lord, I have summoned thee only to test its efficacy. For this offence I bow to thee. A woman, whatever be her offence, always deserveth pardon.’ Surya (Sun) replied, ‘I know that Durvasa hath granted this boon. But cast off thy fears, timid maiden, and grant me thy embraces. Amiable one, my approach cannot be futile; it must bear fruit. Thou hast summoned me, and if it be for nothing, it shall certainly be regarded as thy transgression.’
“Hearing this, Kunti said, ‘O slayer of enemies, a certain Brahmin gave me this invocation as a blessing, and, O lord, I have called upon you just to test its power. For this wrong, I bow to you. A woman, no matter her mistake, always deserves forgiveness.’ Surya (the Sun) replied, ‘I know that Durvasa granted this blessing. But set aside your fears, timid maiden, and give me your embrace. Kind one, my coming cannot be in vain; it must yield results. You have called me, and if it is for no reason, it will certainly be seen as your fault.’”
“Vaisampayana continued, ‘Vivaswat thus spoke unto her many things with a view to allay her fears, but, O Bharata, the amiable maiden, from modesty and fear of her relatives, consented not to grant his request. And, O bull of Bharata’s race, Arka addressed her again and said, ‘O princess, for my sake, it shall not be sinful for thee to grant my wish.’ Thus speaking unto the daughter of Kuntibhoja, the illustrious Tapana—the illuminator of the universe—gratified his wish. And of this connection there was immediately born a son known all over the world as Karna accountred with natural armour and with face brightened by ear-rings. And the heroic Karna was the first of all wielders of weapons, blessed with good fortune, and endued with the beauty of a celestial child. And after the birth of this child, the illustrious Tapana granted unto Pritha her maidenhood and ascended to heaven. And the princess of the Vrishni race beholding with sorrow that son born of her, reflected intently upon what was then the best for her to do. And from fear of her relatives she resolved to conceal that evidence of her folly. And she cast her offspring endued with great physical strength into the water. Then the well-known husband of Radha, of the Suta caste, took up the child thus cast into the water, and he and his wife brought him up as their own son. And Radha and her husband bestowed on him the name of Vasusena (born with wealth) because he was born with a natural armour and ear-rings. And endued as he was born with great strength, as he grew up, he became skilled in all weapons. Possessed of great energy, he used to adore the sun until his back was heated by his rays (i.e., from dawn to midday), and during the hours of worship, there was nothing on earth that the heroic and intelligent Vasusena would not give unto the Brahmanas. And Indra desirous of benefiting his own son Phalguni (Arjuna), assuming the form of a Brahmana, approached Vasusena on one occasion and begged of him his natural armour. Thus asked Karna took off his natural armour, and joining his hands in reverence gave it unto Indra in the guise of a Brahmana. And the chief of the celestials accepted the gift and was exceedingly gratified with Karna’s liberality. He therefore, gave unto him a fine dart, saying, ‘That one (and one only) among the celestials, the Asuras, men, the Gandharvas, the Nagas, and the Rakshasas, whom thou desirest to conquer, shall be certainly slain with this dart.’
“Vaisampayana continued, ‘Vivaswat shared many things with her to ease her worries, but, O Bharata, the kind-hearted maiden, out of modesty and concern for her family, did not agree to his request. And, O noble Bharata, Arka spoke to her again, saying, ‘O princess, it won’t be wrong for you to fulfill my wish for my sake.’ By saying this to the daughter of Kuntibhoja, the illustrious Tapana—the light of the universe—fulfilled his desire. As a result, a son was soon born, known throughout the world as Karna, adorned with natural armor and with a radiant face highlighted by earrings. The heroic Karna was the best among all wielders of weapons, favored by fortune, and endowed with the beauty of a celestial child. After the birth of this child, the illustrious Tapana restored Pritha to her maidenhood and ascended to heaven. The princess of the Vrishni race, witnessing her son's birth with sadness, deeply considered what she should do next. Out of fear of her relatives, she decided to hide this evidence of her mistake. She cast her strong child into the water. Then the well-known husband of Radha, from the Suta caste, rescued the child thrown into the water, and he and his wife raised him as their own son. Radha and her husband named him Vasusena (born with wealth) because he was born with natural armor and earrings. Gifted with great strength, as he grew, he became skilled with all types of weapons. Possessed of great energy, he used to worship the sun from dawn to noon, and during his hours of devotion, there was nothing on earth that the heroic and intelligent Vasusena wouldn’t give to the Brahmanas. Indra, wanting to benefit his own son Phalguni (Arjuna), disguised himself as a Brahmana and approached Vasusena one day, asking him for his natural armor. When asked, Karna removed his natural armor and reverently gave it to Indra in the guise of a Brahmana. The chief of the celestials accepted the gift and was extremely pleased with Karna’s generosity. Therefore, he gave him a fine dart, saying, ‘Whichever being among the celestials, the Asuras, men, the Gandharvas, the Nagas, and the Rakshasas you wish to conquer, this dart will surely slay that one (and only that one).’”
“The son of Surya was before this known by the name of Vasusena. But since he cut off his natural armour, he came to be called Karna (the cutter or peeler of his own cover).’”
“The son of Surya was previously known as Vasusena. But after he removed his natural armor, he became known as Karna (the one who cut or peeled away his own covering).”
SECTION CXII
(Sambhava Parva continued)
“Vaisampayana said. ‘The large-eyed daughter of Kuntibhoja, Pritha by name, was endued with beauty and every accomplishment. Of rigid vows, she was devoted to virtue and possessed of every good quality. But though endued with beauty and youth and every womanly attribute, yet it so happened that no king asked-for her hand. Her father Kuntibhoja seeing this, invited, O best of monarchs, the princes and kings of other countries and desired his daughter to select her husband from among her guests. The intelligent Kunti, entering the amphitheatre, beheld Pandu—the foremost of the Bharatas—that tiger among kings—in that concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed, endued with great strength, and outshining all other monarchs in splendour, he looked like another Indra in that royal assemblage. The amiable daughter of Kuntibhoja, of faultless features, beholding Pandu—that best of men—in that assembly, became very much agitated. And advancing with modesty, all the while quivering with emotion, she placed the nuptial garland about Pandu’s neck. The other monarchs, seeing Kunti choose Pandu for her lord, returned to their respective kingdoms on elephants, horses and cars, as they had come. Then, O king, the bride’s father caused the nuptial rites to be performed duly. The Kuru prince blessed with great good fortune and the daughter of Kuntibhoja formed a couple like Maghavat and Paulomi (the king and queen of the celestials). And, O best of Kuru monarchs, king Kuntibhoja, after the nuptials were over, presented his son-in-law with much wealth and sent him back to his capital. Then the Kuru prince Pandu, accompanied by a large force bearing various kinds of banners and pennons, and eulogised by Brahmanas and great Rishis pronouncing benedictions, reached his capital. And after arriving at his own palace, he established his queen therein.’”
“Vaisampayana said, ‘The large-eyed daughter of Kuntibhoja, named Pritha, was beautiful and accomplished in every way. With strong values, she was committed to virtue and had all the good qualities. However, despite her beauty, youth, and every feminine quality, no king asked for her hand. Her father Kuntibhoja, noticing this, invited princes and kings from other lands and encouraged his daughter to choose her husband from among the guests. The wise Kunti, entering the amphitheater, saw Pandu—the greatest of the Bharatas, that fierce king—among the crowd of crowned heads. Proud as a lion, broad-chested, with striking eyes, strong, and outshining all other kings in brilliance, he looked like another Indra in that royal gathering. The lovely daughter of Kuntibhoja, with perfect features, noticing Pandu—this best of men—became very flustered. Approaching with grace, trembling with emotion, she placed the marriage garland around Pandu’s neck. The other kings, seeing Kunti choose Pandu for her husband, returned to their own kingdoms on elephants, horses, and chariots, just as they had arrived. Then, O king, the bride's father made sure the wedding rites were performed properly. The fortunate Kuru prince and Kuntibhoja’s daughter formed a couple like Maghavat and Paulomi (the king and queen of the gods). And, O greatest of Kuru kings, after the wedding was complete, King Kuntibhoja gifted his son-in-law with a great deal of wealth and sent him back to his capital. Then the Kuru prince Pandu, accompanied by a large army carrying various banners and pennants, praised by Brahmin priests and great sages offering blessings, reached his capital. Upon arriving at his palace, he established his queen there.’”
SECTION CXIII
(Sambhava Parva continued)
“Vaisampayana continued, ‘Some time after, Bhishma the intelligent son of Santanu set his heart upon getting Pandu married to a second wife. Accompanied by an army composed of four kinds of force, and also by aged councillors and Brahmanas and great Rishis, he went to the capital of the king of Madra. And that bull of the Valhikas—the king of Madra—hearing that Bhishma had arrived, went out to receive him. And having received him with respect, he got him to enter his palace. Arriving there, the king of Madra offered unto Bhishma a white carpet for a seat; water to wash his feet with, and usual oblation of various ingredients indicative of respect. And when he was seated at ease, the king asked him about the reason of his visit. Then Bhishma—the supporter of the dignity of the Kurus—addressed the king of Madra and said, ‘O oppressor of all foes, know that I have come for the hand of a maiden. It hath been heard by us that thou hast a sister named Madri celebrated for her beauty and endued with every virtue; I would chose her for Pandu. Thou art, O king, in every respect worthy of an alliance with us, and we also are worthy of thee. Reflecting upon all this, O king of Madra, accept us duly.’ The ruler of Madra, thus addressed by Bhishma, replied, ‘To my mind, there is none else than one of thy family with whom I can enter into an alliance. But there is a custom in our family observed by our ancestors, which, be it good or bad, I am incapable of transgressing. It is well-known, and therefore is known to thee as well, I doubt not. Therefore, it is not proper for thee to say to me,—Bestow thy sister. The custom to which I allude is our family custom. With us that is a virtue and worthy of observance. It is for this only, O slayer of foes, I cannot give thee any assurance in the matter of thy request.’ On hearing this, Bhishma answered the king of Madra, saying, ‘O king, this, no doubt,’ is a virtue. The self-create himself hath said it. Thy ancestors were observant of custom. There is no fault to find with it. It is also well-known, O Salya, that this custom in respect of family dignity hath the approval of the wise and the good.’ Saying this Bhishma of great energy, gave unto Salya much gold both coined and uncoined, and precious stones of various colours by thousands, and elephants and horses and cars, and much cloth and many ornaments, and gems and pearls and corals. And Salya accepting with a cheerful heart those precious gifts then gave away his sister decked in ornaments unto that bull of the Kuru race. Then the wise Bhishma, the son of the oceangoing Ganga, rejoiced at the issue of his mission, took Madri with him, and returned to the Kuru capital named after the elephant.
Vaisampayana continued, “Some time later, Bhishma, the clever son of Santanu, focused on getting Pandu married to a second wife. Accompanied by an army made up of various forces, along with senior advisors, Brahmanas, and great Rishis, he went to the capital of the king of Madra. The king of Madra, hearing that Bhishma had arrived, came out to welcome him. After receiving him with respect, he invited him into his palace. Once they arrived, the king of Madra offered Bhishma a white carpet to sit on, water to wash his feet, and a customary offering of various respectful ingredients. After Bhishma was seated comfortably, the king asked him the reason for his visit. Then Bhishma—the protector of the Kurus’ honor—spoke to the king of Madra and said, ‘O conqueror of all enemies, I have come to request the hand of a maiden. We’ve heard that you have a sister named Madri, renowned for her beauty and full of every virtue; I wish to choose her for Pandu. You are, O king, worthy of an alliance with us, and we are also worthy of you. Considering all this, O king of Madra, please accept our proposal.’ Addressed this way, the ruler of Madra replied, ‘In my opinion, there is no one other than a member of your family with whom I could forge an alliance. However, there is a tradition in my family upheld by our ancestors, which, whether good or bad, I cannot ignore. It is well-known, and I am sure you are aware of it too. Therefore, it is inappropriate for you to ask me to give away my sister. The tradition I refer to is a family custom. For us, it represents virtue and is deserving of respect. For this reason, O slayer of foes, I cannot give you any assurance regarding your request.’ After hearing this, Bhishma responded to the king of Madra, saying, ‘O king, indeed, this is a virtue. The self-existent one has spoken of it. Your ancestors followed traditions, which cannot be criticized. It is also well-known, O Salya, that this custom regarding family honor has the approval of the wise and good.’ Saying this, the strong Bhishma gave Salya plenty of gold, both minted and unminted, thousands of precious stones of various colors, elephants, horses, chariots, much cloth, many ornaments, gems, pearls, and corals. Salya, accepting these precious gifts with a joyful heart, then honored Bhishma by giving his sister, adorned with jewelry. Then the wise Bhishma, son of the ocean-going Ganga, rejoiced at the success of his mission, took Madri with him, and returned to the Kuru capital named after the elephant.”
“Then selecting on auspicious day and moment as indicated by the wise for the ceremony, King Pandu was duly united with Madri. And after the nuptials were over, the Kuru king established his beautiful bride in handsome apartments. And, O king of kings, that best of monarchs then gave himself up to enjoyment in the company of his two wives as best he liked and to the limit of his desires. And after thirty days had elapsed, the Kuru king, O monarch, started from his capital for the conquest of the world. And after reverentially saluting and bowing to Bhishma and the other elders of the Kuru race, and with adieus to Dhritarashtra and others of the family, and obtaining their leave, he set out on his grand campaign, accompanied by a large force of elephants, horses, and cars, and well-pleased with the blessings uttered by all around and the auspicious rites performed by the citizens for his success. And Pandu, accompanied by such a strong force marched against various foes. And that tiger among men—that spreader of the fame of the Kurus—first subjugated the robber tribes of asarna. He next turned his army composed of innumerable elephants, cavalry, infantry, and charioteers, with standards of various colours against Dhirga—the ruler of the kingdom of Maghadha who was proud of his strength, and offended against numerous monarchs. And attacking him in his capital, Pandu slew him there, and took everything in his treasury and also vehicles and draught animals without number. He then marched into Mithila and subjugated the Videhas. And then, O bull among men, Pandu led his army against Kasi, Sumbha, and Pundra, and by the strength and prowess of his arms spread the fame of the Kurus. And Pandu, that oppressor of foes, like unto a mighty fire whose far-reaching flames were represented by his arrows and splendour by his weapons, began to consume all kings that came in contact with him. These with their forces, vanquished by Pandu at the head of his army, were made the vassals of the Kurus. And all kings of the world, thus vanquished by him, regarded him as the one single hero on earth even as the celestials regard Indra in heaven. And the kings of earth with joined palms bowed to him and waited on him with presents of various kinds of gems and wealth, precious stones and pearls and corals, and much gold and silver, and first-class kine and handsome horses and fine cars and elephants, and asses and camels and buffaloes, and goats and sheep, and blankets and beautiful hides, and cloths woven out of furs. And the king of Hastinapura accepting those offerings retraced his steps towards his capital, to the great delight of his subjects. And the citizens and others filled with joy, and kings and ministers, all began to say, ‘O, the fame of the achievements of Santanu, that tiger among kings, and of the wise Bharata, which were about to die, hath been revived by Pandu. They who robbed before the Kurus of both territory and wealth have been subjugated by Pandu—the tiger of Hastinapura—and made to pay tribute.’ And all the citizens with Bhishma at their head went out to receive the victorious king. They had not proceeded far when they saw the attendants of the king laden with much wealth, and the train of various conveyances laden with all kinds of wealth, and of elephants, horses, cars, kine, camels and other animals, was so long that they saw not its end. Then Pandu, beholding Bhishma, who was a father to him, worshipped his feet and saluted the citizens and others as each deserved. And Bhishma, too, embracing Pandu as his son who had returned victorious after grinding many hostile kingdoms, wept tears of joy. And Pandu, instilling joy into the hearts of his people with a flourish of trumpets and conchs and kettle-drums, entered his capital.’”
“Choosing an auspicious day and time for the ceremony, as advised by the wise, King Pandu married Madri. After the wedding, the Kuru king settled his beautiful bride in elegant quarters. And, oh king of kings, that noble ruler then indulged in enjoyment with his two wives to his heart's content. After thirty days, the Kuru king started from his capital to conquer the world. He reverently saluted Bhishma and the other elders of the Kuru family, bid farewell to Dhritarashtra and the rest of his family, and with their permission, set out on his grand campaign, accompanied by a large army of elephants, horses, and chariots, pleased by the blessings and auspicious rites performed by the citizens for his success. Pandu, leading such a strong force, marched against various enemies. That fierce warrior, who spread the reputation of the Kurus, first defeated the robber tribes of Asarna. He then directed his enormous army of countless elephants, cavalry, infantry, and charioteers, with banners of various colors, against Dhirga, the ruler of the kingdom of Magadha, who was proud of his might and had wronged many kings. Attacking him in his capital, Pandu killed him, seized all the treasures in his treasury, and took countless vehicles and draft animals. He subsequently marched into Mithila and subdued the Videhas. Then, oh bull among men, Pandu led his army against Kasi, Sumbha, and Pundra, and by the power and skill of his arms, he spread the fame of the Kurus. Pandu, the oppressor of foes, like a mighty fire whose far-reaching flames were represented by his arrows and radiance by his weapons, began to consume all kings who crossed his path. These defeated kings, led by Pandu at the helm of his army, were made vassals of the Kurus. All kings of the world, having been conquered by him, regarded him as the singular hero on earth, much like the celestials view Indra in heaven. The earthly kings, with their palms joined in respect, bowed to him and honored him with gifts of various kinds—gems and wealth, precious stones, pearls and corals, gold and silver, first-class cattle, fine horses, elegant chariots, elephants, donkeys, camels, buffaloes, goats, sheep, blankets, beautiful hides, and textiles woven from furs. The king of Hastinapura, receiving these offerings, returned towards his capital, much to the joy of his subjects. The citizens, brimming with happiness, along with the kings and ministers, exclaimed, ‘Oh, the fame of the achievements of Santanu, that tiger among kings, and of the wise Bharata, which was fading, has been revived by Pandu. Those who previously robbed the Kurus of land and wealth have been conquered by Pandu—the tiger of Hastinapura—and forced to pay tribute.’ Led by Bhishma, all the citizens went out to welcome the victorious king. They hadn’t gone far when they saw the king’s attendants weighed down with wealth and a long procession of various conveyances loaded with riches, elephants, horses, cattle, camels, and other animals that seemed endless. Then, Pandu saw Bhishma, who was like a father to him, worshipped his feet, and greeted the citizens and others as they deserved. Bhishma, embracing Pandu as his son who had returned victorious after defeating many enemy kingdoms, shed tears of joy. And Pandu, filling the hearts of his people with joy through the sound of trumpets, conchs, and kettle-drums, entered his capital.”
SECTION CXIV
(Sambhava Parva continued)
“Vaisampayana said, ‘Pandu, then, at the command of Dhritarashtra, offered the wealth he had acquired by the prowess of his arms to Bhishma, their grand-mother Satyavati and their mothers. And he sent portion of his wealth to Vidura also. And the virtuous Pandu gratified his other relatives also with similar presents. Then Satyavati and Bhishma and the Kosala princes were all gratified with the presents Pandu made out of the acquisitions of his prowess. And Ambalika in particular, upon embracing her son of incomparable prowess, became as glad as the queen of heaven upon embracing Jayanta. And with the wealth acquired by that hero Dhritarashtra performed five great sacrifices that were equal unto a hundred great horse-sacrifices, at all of which the offerings to Brahmanas were by hundreds and thousands.
“Vaisampayana said, ‘Pandu, at Dhritarashtra's command, offered the wealth he had gained through his strength to Bhishma, their grandmother Satyavati, and their mothers. He also sent a portion of his wealth to Vidura. The virtuous Pandu pleased his other relatives as well with similar gifts. Satyavati, Bhishma, and the princes of Kosala were all delighted with the offerings from Pandu's accomplishments. Ambalika, in particular, was overjoyed when she embraced her son, who was unmatched in strength, just like the queen of heaven would be upon embracing Jayanta. With the wealth earned by that hero, Dhritarashtra performed five great sacrifices that were equivalent to a hundred major horse-sacrifices, at each of which the offerings to Brahmanas were in the hundreds and thousands.
“A little while after, O bull of Bharata’s race, Pandu who had achieved a victory over sloth and lethargy, accompanied by his two wives, Kunti and Madri, retired into the woods. Leaving his excellent palace with its luxurious beds, he became a permanent inhabitant of the woods, devoting the whole of his time to the chase of the deer. And fixing his abode in a delightful and hilly region overgrown with huge sala trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The handsome Pandu with his two wives wandered in those woods like Airavata accompanied by two she-elephants. And the dwellers in those woods, beholding the heroic Bharata prince in the company of his wives, armed with sword, arrows, and bow, clad with his beautiful armour, and skilled in all excellent weapons, regarded him as the very god wandering amongst them.
A little while later, O bull of Bharata’s lineage, Pandu, who had conquered laziness and sluggishness, along with his two wives, Kunti and Madri, moved into the woods. Leaving behind his magnificent palace with its comfortable beds, he became a permanent resident of the forest, dedicating all his time to hunting deer. He settled in a charming, hilly area filled with large sala trees, on the southern slope of the Himavat mountains, where he roamed freely. The handsome Pandu, with his two wives, wandered those woods like Airavata accompanied by two female elephants. The inhabitants of those woods, seeing the heroic prince of Bharata with his wives, armed with sword, arrows, and bow, dressed in his beautiful armor, and skilled in various weapons, regarded him as a god walking among them.
“And at the command of Dhritarashtra, people were busy in supplying Pandu in his retirement with every object of pleasure and enjoyment.
“And at the command of Dhritarashtra, people were busy providing Pandu in his retirement with every source of pleasure and enjoyment.
“Meanwhile the son of the ocean-going Ganga heard that king Devaka had a daughter endued with youth and beauty and begotten upon a Sudra wife. Bringing her from her father’s abode, Bhishma married her to Vidura of great wisdom. And Vidura begot upon her many children like unto himself in accomplishments.’”
“Meanwhile, the son of the ocean-going Ganga heard that King Devaka had a daughter who was young and beautiful, born to a Sudra wife. Bringing her from her father's home, Bhishma married her to Vidura, who was very wise. And Vidura had many children with her, who resembled him in talents.”
SECTION CXV
(Sambhava Parva continued)
“Vaisampayana said, ‘Meanwhile, O Janamejaya, Dhritarashtra begat upon Gandhari a hundred sons, and upon a Vaisya wife another besides those hundred. And Pandu had, by his two wives Kunti and Madri, five sons who were great charioteers and who were all begotten by the celestials for the perpetuation of the Kuru line.’
“Vaisampayana said, ‘Meanwhile, O Janamejaya, Dhritarashtra fathered a hundred sons with Gandhari, and with a Vaisya wife, he had another son in addition to those hundred. Pandu had five sons with his two wives, Kunti and Madri, who were all exceptional charioteers and were born from divine beings to continue the Kuru lineage.’”
“Janamejaya said, ‘O best of Brahmanas, how did Gandhari bring forth those hundred sons and in how many years? What were also the periods of life allotted to each? How did Dhritarashtra also beget another son in a Vaisya wife? How did Dhritarashtra behave towards his loving obedient, and virtuous wife Gandhari? How were also begotten the five sons of Pandu, those mighty charioteers, even though Pandu himself laboured under the curse of the great Rishi (he slew)? Tell me all this in detail, for my thirst for hearing everything relating to my own ancestor hath not been slaked.’
“Janamejaya said, ‘O best of Brahmanas, how did Gandhari have those hundred sons, and how long did it take? What were the lifespans of each of them? How did Dhritarashtra also have another son with a Vaisya woman? How did Dhritarashtra treat his loving, obedient, and virtuous wife Gandhari? How did the five sons of Pandu, those great charioteers, come to be, even though Pandu himself was cursed by the great Rishi (whom he killed)? Please tell me all of this in detail, for my thirst for understanding everything about my ancestor has not yet been satisfied.’”
“Vaisampayana said, ‘One day Gandhari entertained with respectful attention the great Dwaipayana who came to her abode, exhausted with hunger and fatigue. Gratified with Gandhari’s hospitality, the Rishi gave her the boon she asked for, viz., that she should have a century of sons each equal unto her lord in strength and accomplishments. Some time after Gandhari conceived and she bore the burden in her womb for two long years without being delivered. And she was greatly afflicted at this. It was then that she heard that Kunti had brought forth a son whose splendour was like unto the morning sun. Impatient of the period of gestation which had prolonged so long, and deprived of reason by grief, she struck her womb with great violence without the knowledge of her husband. And thereupon came out of her womb, after two years’ growth, a hard mass of flesh like unto an iron ball. When she was about to throw it away, Dwaipayana, learning everything by his spiritual powers, promptly came there, and that first of ascetics beholding that ball of flesh, addressed the daughter of Suvala thus, ‘What hast thou done?’ Gandhari, without endeavouring to disguise her feelings, addressed the Rishi and said, ‘Having heard that Kunti had brought forth a son like unto Surya in splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me the boon that I should have a hundred sons, but here is only a ball of flesh for those hundred sons!’ Vyasa then said, ‘Daughter of Suvala, it is even so. But my words can never be futile. I have not spoken an untruth even in jest. I need not speak of other occasions. Let a hundred pots full of clarified butter be brought instantly, and let them be placed at a concealed spot. In the meantime, let cool water be sprinkled over this ball of flesh.’
Vaisampayana said, "One day, Gandhari warmly welcomed the great Dwaipayana, who arrived at her home, tired and hungry. Pleased with Gandhari’s hospitality, the sage granted her the wish she requested: that she would have a hundred sons, each as strong and accomplished as her husband. After some time, Gandhari became pregnant and carried the child in her womb for two long years without giving birth. She was deeply troubled by this. It was then that she heard that Kunti had given birth to a son whose brilliance was like that of the morning sun. Frustrated by the lengthy gestation and driven to madness by grief, she violently struck her womb without her husband knowing. Then, after two years of growth, out came a hard mass of flesh resembling an iron ball. As she was about to discard it, Dwaipayana, using his spiritual powers, arrived quickly and, seeing the ball of flesh, asked the daughter of Suvala, 'What have you done?' Gandhari, not hiding her feelings, replied to the sage, 'After hearing that Kunti delivered a son shining like Surya, I struck my womb in grief. You promised me, O sage, that I would have a hundred sons, but all I have now is this ball of flesh for those hundred sons!' Vyasa then responded, 'Daughter of Suvala, it is indeed what it is. But my words are never in vain. I never speak falsehoods, even in jest. Without going into other instances, let a hundred pots of clarified butter be brought immediately and placed in a hidden spot. In the meantime, sprinkle cool water over this ball of flesh.'"
“Vaisampayana continued, ‘That ball of flesh then, sprinkled over with water, became, in time, divided into a hundred and one parts, each about the size of the thumb. These were then put into those pots full of clarified butter that had been placed at a concealed spot and were watched with care. The illustrious Vyasa then said unto the daughter of Suvala that she should open the covers of the pots after full two years. And having said this and made these arrangements, the wise Dwaipayana went to the Himavat mountains for devoting himself to asceticism.
Vaisampayana continued, "That mass of flesh, once sprinkled with water, eventually split into a hundred and one pieces, each roughly the size of a thumb. These pieces were then placed into pots filled with clarified butter that had been hidden away and carefully monitored. The renowned Vyasa then instructed the daughter of Suvala to open the pots' lids after two full years. After giving these instructions and making the necessary arrangements, the wise Dwaipayana went to the Himavat mountains to focus on his ascetic practices.
“Then in time, king Duryodhana was born from among those pieces of the ball of flesh that had been deposited in those pots. According to the order of birth, king Yudhishthira was the oldest. The news of Duryodhana’s birth was carried to Bhishma and the wise Vidura. The day that the haughty Duryodhana was born was also the birth-day of Bhima of mighty arms and great prowess.
“Then eventually, King Duryodhana was born from the pieces of the ball of flesh that had been placed in those pots. By birth order, King Yudhishthira was the oldest. The news of Duryodhana’s birth was delivered to Bhishma and the wise Vidura. The day that the arrogant Duryodhana was born was also the birthday of Bhima, who was known for his great strength and abilities.”
“As soon as Duryodhana was born, he began to cry and bray like an ass. And hearing that sound, the asses, vultures, jackals and crows uttered their respective cries responsively. Violent winds began to blow, and there were fires in various directions. Then king Dhritarashtra in great fear, summoning Bhishma and Vidura and other well-wishers and all the Kurus, and numberless Brahmanas, addressed them and said, ‘The oldest of those princes, Yudhishthira, is the perpetuator of our line. By virtue of his birth he hath acquired the kingdom. We have nothing to say to this. But shall this my son born after him become king? Tell me truly what is lawful and right under these circumstances.’ As soon as these words were spoken, O Bharata, jackals and other carnivorous animals began to howl ominously And marking those frightful omens all around, the assembled Brahmanas and the wise Vidura replied, ‘O king, O bull among men, when these frightful omens are noticeable at the birth of thy eldest son, it is evident that he shall be the exterminator of thy race. The prosperity of all dependeth on his abandonment. Calamity there must be in keeping him. O king, if thou abandonest him, there remain yet thy nine and ninety sons. If thou desirest the good of thy race, abandon him, O Bharata! O king, do good to the world and thy own race by casting off this one child of thine. It hath been said that an individual should be cast off for the sake of the family; that a family should be cast off for the sake of a village; that a village may be abandoned for the sake of the whole country; and that the earth itself may be abandoned for the sake of the soul.’ When Vidura and those Brahmanas had stated so, king Dhritarashtra out of affection for his son had not the heart to follow that advice. Then, O king, within a month, were born a full hundred sons unto Dhritarashtra and a daughter also in excess of this hundred. And during the time when Gandhari was in a state of advanced pregnancy, there was a maid servant of the Vaisya class who used to attend on Dhritarashtra. During that year, O king, was begotten upon her by the illustrious Dhritarashtra a son endued with great intelligence who was afterwards named Yuvutsu. And because he was begotten by a Kshatriya upon a Vaisya woman, he came to be called Karna.
“As soon as Duryodhana was born, he started crying and braying like a donkey. Hearing that sound, the donkeys, vultures, jackals, and crows responded with their own cries. Violent winds began to blow, and fires erupted in various directions. Then King Dhritarashtra, filled with fear, called for Bhishma, Vidura, and other well-wishers, as well as all the Kurus and countless Brahmanas, and said to them, ‘The oldest of those princes, Yudhishthira, is the one who will continue our line. By his birth, he has rightfully gained the kingdom. We have no objections to this. But will my son, born after him, become king? Please tell me what is legal and right in this situation.’ As soon as he spoke these words, O Bharata, jackals and other carnivorous animals began to howl ominously. Noticing these frightening omens around them, the assembled Brahmanas and wise Vidura replied, ‘O king, O strongest among men, when such dreadful omens appear at the birth of your eldest son, it's clear that he will be the destroyer of your family. Your family's prosperity depends on his being abandoned. Keeping him means there will be calamity. O king, if you abandon him, you still have your ninety-nine other sons. If you want what’s best for your family, let him go, O Bharata! Do good for the world and your family by casting off this one child of yours. It has been said that an individual should be forsaken for the sake of the family; that a family should be forsaken for the sake of a village; that a village might be abandoned for the sake of the whole country; and that the earth itself may be abandoned for the sake of the soul.’ When Vidura and the Brahmanas said this, King Dhritarashtra, out of love for his son, couldn’t bring himself to follow their advice. Then, O king, within a month, a total of one hundred sons were born to Dhritarashtra, along with one daughter in addition to that. While Gandhari was heavily pregnant, a maid servant from the Vaisya class took care of Dhritarashtra. During that year, O king, a son was conceived with great intelligence through the illustrious Dhritarashtra, who was later named Yuvutsu. And because he was conceived by a Kshatriya with a Vaisya woman, he came to be called Karna."
“Thus were born unto the wise Dhritarashtra a hundred sons who were all heroes and mighty chariot-fighters, and a daughter over and above the hundred, and another son Yuyutsu of great energy and prowess begotten upon a Vaisya woman.’”
“Thus were born to the wise Dhritarashtra a hundred sons who were all heroes and skilled chariot warriors, along with a daughter, and another son, Yuyutsu, who was known for his great energy and strength, fathered by a Vaisya woman.”
SECTION CXVI
(Sambhava Parva continued)
“Janamejaya said, ‘O sinless one, thou hast narrated to me from the beginning all about the birth of Dhritarashtra’s hundred sons owing to the boon granted by the Rishi. But thou hast not told me as yet any particulars about the birth of the daughter. Thou hast merely said that over and above the hundred sons, there was another son named Yuyutsu begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of immeasurable energy said unto the daughter of the king of Gandhara that she would become the mother of a hundred sons. Illustrious one, how is that thou sayest Gandhari had a daughter over and above her hundred sons? If the ball of flesh was distributed by the great Rishi only into a hundred parts, and if Gandhari did not conceive on any other occasion, how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been great.”
“Janamejaya said, ‘O sinless one, you’ve told me from the beginning all about the birth of Dhritarashtra’s hundred sons because of the blessing granted by the Rishi. But you haven’t yet shared any details about the birth of the daughter. You’ve only mentioned that alongside the hundred sons, there was another son named Yuyutsu born to a Vaisya woman, and a daughter. The great Rishi Vyasa, of immense power, told the daughter of the king of Gandhara that she would become the mother of a hundred sons. Illustrious one, how is it that you say Gandhari had a daughter in addition to her hundred sons? If the ball of flesh was divided by the great Rishi into just a hundred parts, and if Gandhari never conceived again, how then was Duhsala born? Tell me this, O Rishi! My curiosity has been great.’”
“Vaisampayana said, ‘O descendant of the Pandavas, thy question is just, and I will tell thee how it happened. The illustrious and great Rishi himself, by sprinkling water over that ball of flesh, began to divide it into parts. And as it was being divided into parts, the nurse began to take them up and put them one by one into those pots filled with clarified butter. While this process was going on, the beautiful and chaste Gandhari of rigid vows, realising the affection that one feeleth for a daughter, began to think within herself, ‘There is no doubt that I shall have a hundred sons, the Muni having said so. It can never be otherwise. But I should be very happy if a daughter were born of me over and above these hundred sons and junior to them all. My husband then may attain to those worlds that the possession of a daughter’s sons conferreth. Then again, the affection the women feel for their sons-in-law is great. If, therefore, I obtain a daughter over and above my hundred sons, then, surrounded by sons and daughter’s sons, I may feel supremely blest. If I have ever practised ascetic austerities, if I have ever given anything in charity, if I have ever performed the homa (through Brahamanas), if I have ever gratified my superiors by respectful attentions, then (as the fruit of those acts) let a daughter be born unto me.’ All this while that illustrious and best of Rishis, Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a full hundred of the parts, he said unto the daughter of Suvala, ‘Here are thy hundred sons. I did not speak aught unto thee that was false. Here, however, is one part in excess of the hundred, intended for giving thee a daughter’s son. This part shall develop into an amiable and fortunate daughter, as thou hast desired’ Then that great ascetic brought another pot full of clarified butter, and put the part intended for a daughter into it.
Vaisampayana said, “O descendant of the Pandavas, your question is valid, and I will explain how it all happened. The great Rishi himself sprinkled water over that ball of flesh and started to divide it into parts. As he was doing this, the nurse began to pick them up one by one and place them into pots filled with clarified butter. While this was happening, the beautiful and devoted Gandhari, who was strict in her vows, began to think to herself, ‘There’s no doubt that I will have a hundred sons, as the sage has said. It can’t be any other way. But I would be even happier if I had a daughter in addition to these hundred sons, one who would be younger than all of them. Then my husband may reach those worlds that come from having a daughter’s sons. Plus, the love that women have for their sons-in-law is significant. So, if I have a daughter alongside my hundred sons, surrounded by my sons and daughter’s sons, I might feel utterly blessed. If I have ever practiced strict austerities, given anything in charity, performed rituals through Brahmanas, or shown respect to my elders, then let a daughter be born to me as the result of those actions.’ All this while, the illustrious and greatest of Rishis, Krishna-Dwaipayana, was dividing the ball of flesh; and after counting a full hundred parts, he said to the daughter of Suvala, ‘Here are your hundred sons. I didn’t tell you anything false. However, here’s one part beyond the hundred, meant to give you a daughter’s son. This part will develop into a lovely and fortunate daughter, just as you wished.’ Then that great ascetic brought another pot full of clarified butter and placed the part intended for a daughter into it.”
“Thus have I, O Bharata, narrated unto thee all about the birth of Duhsala. Tell me, O sinless one, what more I am now to narrate.’”
“Now, O Bharata, I have shared with you everything about Duhsala's birth. Tell me, O virtuous one, what else should I share?”
SECTION CXVII
(Sambhava Parva continued)
“Janamejaya said, ‘Please recite the names of Dhritarashtra’s sons according to the order of their birth.’
“Janamejaya said, ‘Please list the names of Dhritarashtra’s sons in the order they were born.’”
“Vaisampayana said, ‘Their names, O king, according to the order of birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala. All were heroes and Atirathas, and were well-skilled in warfare. All were learned in the Vedas, and all kinds of weapons. And, O, king, worthy wives were in time selected for all of them by Dhritarashtra after proper examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu).’
“Vaisampayana said, ‘Their names, O king, in order of birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala. All were heroes and Atirathas, and were well-skilled in warfare. All were knowledgeable in the Vedas, and all types of weapons. And, O king, suitable wives were eventually chosen for all of them by Dhritarashtra after careful consideration. And King Dhritarashtra, O monarch, also properly married Duhsala, at the right time and with appropriate rituals, to Jayadratha (the king of Sindhu).’
SECTION CXVIII
(Sambhava Parva continued)
“Janamejaya said, ‘O utterer of Brahma, thou hast recited (everything about) the extraordinary birth among men, of the sons of Dhritarashtra in consequence of the Rishi’s grace. Thou hast also said what their names are, according to the order of their birth. O Brahmana, I have heard all these from thee. But tell me now all about the Pandavas. While reciting the incarnations on earth of the celestial, the Asuras, and the beings of other classes, thou saidst that the Pandavas were all illustrious and endued with the prowess of gods, and that they were incarnate portion of the celestials themselves. I desire, therefore, to hear all about those beings of extraordinary achievements beginning from the moment of their birth. O Vaisampayana, recite thou their achievements.’
Janamejaya said, “O speaker of Brahma, you have recounted the remarkable birth among humans of Dhritarashtra's sons thanks to the Rishi's blessing. You've also mentioned their names in the order of their birth. O Brahmana, I've listened to all this from you. But now, please tell me everything about the Pandavas. While you were describing the incarnations of celestial beings, Asuras, and others on Earth, you stated that the Pandavas were all distinguished and possessed the strength of gods, and that they were divine incarnations themselves. Therefore, I want to hear all about these extraordinary beings, starting from the moment of their birth. O Vaisampayana, please recite their achievements.”
“Vaisampayana said, ‘O king, one day Pandu, while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi’s son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu, while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly.
"Vaisampayana said, 'O king, one day Pandu, while wandering in the woods (on the southern slopes of the Himavat) filled with deer and fierce wild animals, saw a large deer that appeared to be the leader of a herd, mating with his partner. Seeing the animals, the king shot them both with five of his sharp and swift arrows tipped with golden feathers. O king, that was not a deer Pandu hit, but the son of a sage with great ascetic powers who was enjoying his partner in the form of a deer. Struck by Pandu while engaged in the act of mating, he fell to the ground, crying out like a man and began to weep bitterly.'”
“The deer then addressed Pandu and said, ‘O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. Individual judgment prevaileth not against the ordinance, the ordinance prevaileth against individual judgment. The wise never sanction anything discountenanced by the ordinance. Thou art born, O Bharata, in a race that hath ever been virtuous. How is it, therefore, that even thou, suffering thyself to be overpowered by passion and wrath losest thy reason?’ Hearing this, Pandu replied, ‘O deer, kings behave in the matter of slaying animals of thy species exactly as they do in the matter of slaying foes. It behoveth thee not, therefore, to reprove me thus from ignorance. Animals of thy species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devoted every deer in the forest unto the gods in general. Thou hast been slain, pursuant to the usage sanctioned by such precedent. Wherefore reprovest us then? For his especial sacrifices Agastya performed the homa with fat of the deer.’
“The deer then spoke to Pandu and said, ‘O king, even people who are slaves to desire and anger, lacking reason and always sinful, never commit such a cruel act as this. Individual judgment doesn’t prevail against the rules; the rules prevail against individual judgment. The wise never approve anything that goes against the rules. You were born, O Bharata, into a lineage that has always been virtuous. How is it then that you, allowing yourself to be overcome by passion and anger, lose your reason?’ Hearing this, Pandu replied, ‘O deer, kings treat the killing of animals like you the same way they do when fighting enemies. So it’s not your place to scold me for ignorance. Animals like you are hunted by open or covert means. This is indeed the way of kings. So why are you reproaching me? Previously, the sage Agastya, while performing a grand sacrifice, hunted deer and dedicated every deer in the forest to the gods in general. You have been killed according to the practice established by such precedent. So why do you scold us? For his special sacrifices, Agastya performed the offering using the fat of the deer.’”
“The deer then said, ‘O king, men do not let fly their arrows at their enemies when the latter are unprepared. But there is a time for doing it (viz., after declaration of hostilities). Slaughter at such a time is not censurable.’
“The deer then said, ‘Oh king, people don’t shoot their arrows at their enemies when they aren’t ready. But there is a time to do it (specifically, after declaring war). Killing at that time is not blameworthy.’”
“Pandu replied, ‘It is well-known that men slay deer by various effective means without regarding whether the animals are careful or careless. Therefore, O deer, why dost thou reprove me?’
“Pandu replied, ‘It’s well-known that people hunt deer using different effective methods, regardless of whether the animals are cautious or not. So, O deer, why are you criticizing me?’”
“The deer then said, ‘O, king, I did not blame thee for thy having killed a deer, or for the injury thou hast done to me. But, instead of acting so cruelly, thou shouldst have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee. O king of the Kurus, as thou art born in the race of the Pauravas ever noted for white (virtuous) deeds, such an act hath scarcely been worthy of thee. O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly leading to hell. Thou art acquainted with the pleasures of sexual intercourse. Thou art acquainted also with the teaching of morality and dictates of duty. Like unto a celestial as thou art, it behoveth thee not to do such an act as leadeth to hell. O best of kings, thy duty is to chastise all who act cruelly, who are engaged in sinful practices and who have thrown to the winds religion, profit, and pleasure as explained in the scriptures. What hast thou done, O best of men, in killing me who have given thee no offence? I am, O king, a Muni who liveth on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet thou hast killed me, O king, for which I will curse thee certainly. As thou hast been cruel unto a couple of opposite sexes, death shall certainly overtake thee as soon as thou feelest the influence of sexual desire. I am a Muni of the name of Kindama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. Thou hast slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be thine. But senseless man, as you have killed me, disguised as a deer, at such a time, thy fate shall certainly be even like mine. When, approaching thy wife lustfully, thou wilt unite with her even as I had done with mine, in that very state shalt thou have to go to the world of the spirits. And that wife of thine with whom thou mayst be united in intercourse at the time of thy death shall also follow thee with affection and reverence to the domains of the king of the dead. Thou hast brought me grief when I was happy. So shall grief come to thee when thou art in happiness.’
“The deer then said, ‘Oh, king, I didn’t blame you for killing a deer or for the harm you've done to me. But instead of acting so cruelly, you should have waited until I finished mating. What wise and virtuous person kills a deer while it’s engaged in such an act? The time of mating is enjoyable for every creature and brings good to all. Oh king, with my mate, I was trying to satisfy my desires. But that effort has been ruined by you. Oh king of the Kurus, since you come from the Paurava line, which is known for virtuous deeds, such an act is not worthy of you. Oh Bharata, this act is extremely cruel, deserving universal condemnation, infamous, and sinful, and surely leads to hell. You know the pleasures of mating. You also understand moral teachings and duties. Being almost divine, you shouldn’t commit acts that lead to hell. Oh best of kings, your duty is to punish those who act cruelly, those engaged in sinful actions, and those who discard religion, profit, and pleasure as explained in the scriptures. What have you done, oh best of men, by killing me when I’ve done you no harm? I am a Muni living on fruits and roots, even though I’m disguised as a deer. I was living peacefully in the woods. Yet you have killed me, oh king, for which I will surely curse you. As you have been cruel to a couple, death will soon find you whenever you feel the pull of desire. I am a Muni named Kindama, endowed with ascetic merit. I was mating with this deer because my modesty wouldn’t allow such behavior in human society. In the form of a deer, I roam the deep woods with others. You have killed me without realizing that I am a Brahmana, so the sin of killing a Brahmana is not yours. But foolish man, since you killed me in the guise of a deer, your fate will be like mine. When you approach your wife with lust, intending to unite with her just as I did with mine, in that very moment, you’ll go to the realm of spirits. And that wife of yours, with whom you might unite in intercourse at the time of your death, will follow you out of love and respect to the realm of the king of the dead. You have brought me sorrow when I was happy, so sorrow will come to you when you are happy.’”
“Vaisampayana continued, ‘Saying this, that deer, afflicted with grief gave up the ghost; and Pandu also was plunged in woe at the sight.’”
“Vaisampayana continued, ‘After saying this, that deer, overwhelmed with sorrow, breathed its last; and Pandu too was filled with sadness at the sight.’”
SECTION CXIX
(Sambhava Parva continued)
“Vaisampayana said, ‘After the death of that deer, king Pandu with his wives was deeply afflicted and wept bitterly. And he exclaimed, ‘The wicked, even if born in virtuous families, deluded by their own passions, become overwhelmed with misery as the fruit of their own deeds. I have heard that my father, though begotten by Santanu of virtuous soul, was cut off while still a youth, only because he had become a slave to his lust. In the soil of that lustful king, the illustrious Rishi Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I am of such a being, with my wicked heart wedded to vice, I am yet leading a wandering life in the woods in the chase of the deer. Oh, the very gods have forsaken me! I shall seek salvation now. The great impediments to salvation are the desire to beget children, and other concerns of the world. I shall now adopt the Brahmacharya mode of life and follow in the imperishable wake of my father. I shall certainly bring my passions under complete control by severe ascetic penances. Forsaking my wives and other relatives and shaving my head, alone shall I wander over the earth, begging for my subsistence from each of these trees standing here. Forsaking every object of affection and aversion, and covering my body with dust, I shall make the shelter of trees or deserted houses my home. I shall never yield to influence of sorrow or joy, and I shall regard slander and eulogy in the same light. I shall not seek benedictions or bows. I shall be at peace with all, and shall not accept gifts. I shall not mock anybody, nor shall I knit my brows at any one, but shall be ever cheerful and devoted to the good of all creatures. I shall not harm any of the four orders of life gifted with power of locomotion or otherwise, viz., oviparous and viviparous creatures and worms and vegetables. But on the contrary, preserve an equality of behaviour towards all, as if they were, my own children. Once a day shall I beg of five or ten families at the most, and if I do not succeed in obtaining alms, I shall then go without food. I shall rather stint myself than beg more than once of the same person. If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness, I shall not enlarge my round. Whether I obtain or fail to obtain alms. I shall be equally unmoved like a great ascetic. One lopping off an arm of mine with a hatchet, and one smearing another arm with sandal-paste, shall be regarded by me equally. I shall not wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die. Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness, that men perform in auspicious moments, days, and periods. I shall also abstain from all acts of religion and profit and also those that lead to the gratification of the senses. Freed from all sins and snares of the world, I shall be like the wind subject to none. Following the path of fearlessness and bearing myself in this way I shall at last lay down my life. Destitute of the power of begetting children, firmly adhering to the line of duty I shall not certainly deviate therefrom in order to tread in the vile path of the world that is so full of misery. Whether respected or disrespected in the world that man who from covetousness casteth on others a begging look, certainly behaveth like a dog. (Destitute as I am of the power of procreation, I should not certainly, from desire of offspring, solicit others to give me children).’
Vaisampayana said, “After the death of that deer, King Pandu was deeply saddened and cried bitterly with his wives by his side. He exclaimed, ‘Even those who come from good families can be led astray by their own desires, ending up in misery due to their own actions. I've heard that my father, despite being born to the virtuous Santanu, died young because he succumbed to his lust. From that lustful king, the great sage Krishna-Dwaipayana, who speaks the truth, brought me into this world. Although I come from such a being, I am still filled with wickedness, and I’m wandering in these woods chasing deer. Oh, even the gods have abandoned me! I must now seek salvation. The biggest obstacles to salvation are the desire for children and other worldly concerns. I will adopt the Brahmacharya lifestyle and follow in my father's enduring footsteps. I will definitely control my desires through intense ascetic practices. Giving up my wives and relatives and shaving my head, I will wander the earth, begging for sustenance from the trees around me. I’ll abandon all attachments and aversions, covering my body in dust, making the shelter of trees or abandoned houses my home. I will not be swayed by sorrow or joy, treating both slander and praise the same. I won’t seek blessings or bows. I will be at peace with everyone and will not accept gifts. I won’t mock anyone or scowl at anyone, but will always remain cheerful and focused on the well-being of all creatures. I won’t harm any of the four kinds of life—those that move, like animals, and those that don’t, like plants. Instead, I will treat all beings as if they were my own children. I’ll beg from five or ten families a day at most, and if I can’t get alms, I’ll go without food. I’d rather go hungry than ask the same person for more than once. If I don’t get anything after visiting seven or ten homes, I won’t extend my search out of greed. Whether I succeed or fail in getting food, I will remain unaffected like a true ascetic. If one person were to chop off one of my arms and another were to anoint another arm with sandalwood, I would treat both situations equally. I wouldn’t wish prosperity for one or misfortune for the other. I won’t find joy in life or sorrow in death. I won’t desire to live or to die. Cleansing my heart of all sins, I will rise above the rituals that people perform during auspicious times meant to bring happiness. I will also refrain from any religious activities or those aimed at satisfying desires. Free from all sins and worldly traps, I will be like the wind, unbound by anything. Following the fearless path, I will finally lay down my life. Without the ability to have children, I will stick to my duties and won’t stray into the miserable ways of the world. Whether I am respected or disrespected, a person who, out of greed, looks to others for alms behaves like a dog. (Since I lack the ability to procreate, I certainly should not ask others for children out of a desire for offspring).”
“Vaisampayana continued, ‘The king, having thus wept in sorrow, with a sigh looked at his two wives Kunti and Madri, and addressing them said, ‘Let the princess of Kosala (my mother), Vidura, the king with our friends, the venerable Satyavati, Bhishma, the priests of our family, illustrious Soma-drinking Brahmanas of rigid vows and all elderly citizens depending on us be informed, after being prepared for it, that Pandu hath retired into the woods to lead a life of asceticism.’ Hearing these words of their lord who had set his heart on a life of asceticism in the woods, both Kunti and Madri addressed him in these proper words, ‘O bull of Bharata’s race, there are many other modes of life which thou canst adopt and in which thou canst undergo the severest penances along with us, thy wedded wives—in which for the salvation of thy body (freedom from re-birth), thou mayest obtain heaven. We also, in the company of our lord, and for his benefit, controlling our passions and bidding adieu to all luxuries, shall subject ourselves to the severest austerities. O king, O thou of great wisdom, if thou abandonest us, we shall then this very day truly depart from this world.’
Vaisampayana continued, “The king, having wept in sorrow, sighed and looked at his two wives, Kunti and Madri, and said to them, ‘Let my mother, the princess of Kosala, Vidura, the king, along with our friends, the respected Satyavati, Bhishma, the family priests, the distinguished Soma-drinking Brahmanas with strict vows, and all the elderly citizens who depend on us be informed, once they're ready, that Pandu has gone to the woods to live a life of asceticism.’ Upon hearing these words from their husband, who was determined to lead an ascetic life in the forest, Kunti and Madri responded, ‘O great chief of the Bharata clan, there are many other ways of life you can choose, where you can engage in the harshest penances alongside us, your wives—in which you can achieve freedom from rebirth and attain heaven. We, too, in the company of our lord, and for your benefit, will control our desires and give up all luxuries to endure the strictest austerities. O king, O wise one, if you forsake us, we will leave this world today.’”
Pandu replied, ‘If, indeed, this your resolve springeth from virtue, then with you both I shall follow the imperishable path of my fathers. Abandoning the luxuries of cities and towns, clad in barks of trees, and living on fruits and roots, I shall wander in deep woods, practising the severest penances. Bathing morning and evening, I shall perform the homa. I shall reduce my body by eating very sparingly and shall wear rags and skins and knotted locks on my head. Exposing myself to heat and cold and disregarding hunger and thirst, I shall reduce my body by severe ascetic penances, I shall live in solitude and I shall give myself up to contemplation; I shall eat fruit, ripe or green, that I may find. I shall offer oblations to the Pitris (manes) and the gods with speech, water and the fruits of the wilderness. I shall not see, far less harm, any of the denizens of the woods, or any of my relatives, or any of the residents of cities and towns. Until I lay down this body, I shall thus practise the severe ordinances of the Vanaprastha scriptures, always searching for severer ones that they may contain.’
Pandu replied, "If this resolution truly comes from a place of virtue, then I will follow the enduring path of my ancestors alongside both of you. I will leave behind the comforts of cities and towns, wear tree bark, and live off fruits and roots. I will wander in deep forests, practicing the strictest penances. Bathing morning and evening, I will perform the homa ritual. I will limit my food intake, wear rags and skins, and keep my hair in knots. Exposing myself to heat and cold, ignoring hunger and thirst, I will discipline my body with intense ascetic practices. I will live in solitude, dedicating myself to contemplation, and eat whatever fruits I find, whether ripe or unripe. I will offer sacrifices to the Pitris (ancestors) and the gods through speech, water, and the fruits of the forest. I will not see, let alone harm, any of the living beings in the woods, nor any of my relatives, or anyone from towns and cities. Until I leave this body, I will rigorously follow the strict rules of the Vanaprastha scriptures, always in search of even stricter ones they may contain."
“Vaisampayana continued, ‘The Kuru king, having said this unto his wives, gave away to Brahmanas the big jewel in his diadem, his necklace of precious gold, his bracelets, his large ear-rings, his valuable robes and all the ornaments of his wives. Then summoning his attendants, he commended them, saying, ‘Return ye to Hastinapura and proclaim unto all that Pandu with his wives hath gone into the woods, foregoing wealth, desire, happiness, and even sexual appetite.’ Then those followers and attendants, hearing these and other soft words of the king, set up a loud wail, uttering, ‘Oh, we are undone!’ Then with hot tears trickling down their cheeks they left the monarch and returned to Hastinapura with speed carrying that wealth with them (that was to be distributed in charity). Then Dhritarashtra, that first of men, hearing from them everything that had happened in the woods, wept for his brother. He brooded over his affliction continually, little relishing the comfort of beds and seats and dishes.
Vaisampayana continued, “The Kuru king, having said this to his wives, gave away the big jewel from his crown, his necklace of precious gold, his bracelets, his large earrings, his valuable robes, and all the ornaments of his wives. Then he called his attendants and told them, ‘Go back to Hastinapura and announce to everyone that Pandu and his wives have gone into the woods, giving up wealth, desire, happiness, and even their sexual appetites.’ Hearing these and other heartfelt words from the king, the followers and attendants began to wail loudly, saying, ‘Oh, we are ruined!’ With tears streaming down their faces, they left the king and hurried back to Hastinapura, carrying that wealth with them to be given to charity. Then Dhritarashtra, the foremost among men, upon hearing from them everything that had happened in the woods, wept for his brother. He kept dwelling on his sadness, finding little joy in the comfort of beds, seats, or meals.”
“Meanwhile, the Kuru prince Pandu (after sending away his attendants) accompanied by his two wives and eating fruits and roots went to the mountains of Nagasata. He next went to Chaitraratha, and then crossed the Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana. Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king, sometimes on level ground and sometimes on mountain slopes. He then journeyed on to the lake of Indradyumna, whence crossing the mountains of Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and there continued to practise ascetic austerities.’”
“Meanwhile, the Kuru prince Pandu (after sending away his attendants) along with his two wives, eating fruits and roots, went to the mountains of Nagasata. He then traveled to Chaitraratha, crossed the Kalakuta, and finally, after crossing the Himavat, he arrived at Gandhamadana. Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king, sometimes on flat ground and sometimes on mountain slopes. He then continued his journey to the lake of Indradyumna, and after crossing the Hansakuta mountains, he went to the mountain of a hundred peaks (Sata-sringa) where he continued to practice ascetic austerities.”
SECTION CXX
(Sambhava Parva continued)
“Vaisampayana said, ‘Pandu, possessed of great energy, then devoted himself to asceticism. Within a short time he became the favourite of the whole body of the Siddhas and Charanas residing there. And, O Bharata, devoted to the service of his spiritual masters, free from vanity, with mind under complete control and the passions fully subdued, the prince, becoming competent to enter heaven by his own energy, attained to great (ascetic) prowess. Some of the Rishis would call him brother, some friend, while others cherished him as their son. And, O bull of Bharata’s race, having acquired after a long time great ascetic merit coupled with complete singleness, Pandu became even like a Brahmarshi (though he was a Kshatriya by birth).
“Vaisampayana said, ‘Pandu, full of energy, then dedicated himself to ascetic practices. In a short time, he became the favorite of all the Siddhas and Charanas living there. And, O Bharata, devoted to serving his spiritual teachers, free from arrogance, with his mind fully controlled and his desires completely subdued, the prince became capable of reaching heaven through his own strength and gained great ascetic power. Some of the Rishis called him brother, some friend, while others loved him like a son. And, O best of Bharata’s lineage, after a long time, Pandu acquired immense ascetic merit along with complete focus, becoming similar to a Brahmarshi (even though he was born a Kshatriya).’”
“On a certain day of the new moon, the great Rishis of rigid vows assembled together, and desirous of beholding Brahman were on the point of starting on their expedition. Seeing them about to start, Pandu asked those ascetics, saying, ‘Ye first of eloquent men, where shall we go?’ The Rishis answered, ‘There will be a great gathering today, in the abode of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the Self-create we shall go there today.’
“On a certain day of the new moon, the great Rishis with strict vows gathered together, eager to see Brahman and about to set off on their journey. As they were getting ready to leave, Pandu asked these ascetics, 'O you who are the most eloquent, where are we headed?' The Rishis replied, 'Today there will be a significant gathering in the realm of Brahman, with celestial beings, Rishis, and ancestors. We wish to see the Self-created, and we will go there today.'”
“Vaisampayana continued, ‘Hearing this, Pandu rose up suddenly, desirous of visiting heaven along with the great Rishis. Accompanied by his two wives, when he was on the point of following the Rishis in the northerly direction from the mountain of hundred peaks, those ascetics addressed him saying, ‘In our northward march, while gradually ascending the king of mountains, we have seen on its delightful breast many regions inaccessible to ordinary mortals; retreats also of the gods, and Gandharvas and Apsaras, with palatial mansions by hundreds clustering thick around and resounding with the sweet notes of celestial music, the gardens of Kuvera laid out on even and uneven grounds, banks of mighty rivers, and deep caverns. There are many regions also on those heights that are covered with perpetual snow and are utterly destitute of vegetable and animal existence. In some places the downpour of rain is so heavy that they are perfectly inaccessible and incapable of being utilised for habitation. Not to speak of other animals, even winged creatures cannot cross them. The only thing that can go there is air, and the only beings, Siddhas and great Rishis. How shall these princesses ascend those heights of the king of mountains? Unaccustomed to pain, shall they not droop in affliction? Therefore, come not with us, O bull of Bharata’s race!’
“Vaisampayana continued, ‘Hearing this, Pandu suddenly stood up, eager to visit heaven alongside the great sages. Accompanied by his two wives, as he was about to follow the sages north from the mountain of a hundred peaks, those ascetics addressed him, saying, ‘On our way north, while gradually climbing the king of mountains, we have seen many beautiful regions that ordinary mortals cannot access; retreats of gods, Gandharvas, and Apsaras, with numerous palatial mansions clustered closely together, filled with the sweet sounds of celestial music, and the gardens of Kuvera laid out on both flat and hilly terrain, alongside mighty rivers and deep caverns. There are also many areas at those heights that are covered in perpetual snow and completely devoid of plant and animal life. In certain spots, the rainfall is so heavy that they are totally inaccessible and uninhabitable. Not to mention other animals, even birds cannot get through. The only thing that can enter those places is air, along with the Siddhas and great sages. How will these princesses manage to climb to those mountain heights? Unused to hardship, won’t they suffer in distress? Therefore, do not come with us, O noble one of Bharata’s lineage!’”
“Pandu replied, ‘Ye fortunate ones, it is said that for the sonless there is no admittance into heaven. I am sonless! I In affliction I speak’ unto you! I am afflicted because I have not been able to discharge the debt I owe to my ancestors. It is certain that with the dissolution of this my body my ancestors perish! Men are born on this earth with four debts, viz. those due unto the (deceased) ancestors, the gods, the Rishis, and other men. In justice these must be discharged. The wise have declared that no regions of bliss exist for them that neglect to pay these debts in due time. The gods are paid (gratified) by sacrifices, the Rishis, by study, meditation, and asceticism, the (deceased) ancestors, by begetting children and offering the funeral cake, and, lastly other men, by leading a humane and inoffensive life. I have justly discharged my obligations to the Rishis, the gods, and other men. But those others than these three are sure to perish with the dissolution of my body! Ye ascetics, I am not yet freed from the debt I owe to my (deceased) ancestors. The best of men are born in this world to beget children for discharging that debt. I would ask you, should children be begotten in my soil (upon my wives) as I myself was begotten in the soil of my father by the eminent Rishi?’
“Pandu said, ‘You fortunate ones, it’s said that those without sons cannot enter heaven. I am sonless! Out of my distress, I speak to you! I am troubled because I haven’t been able to repay the debt I owe to my ancestors. It’s certain that with the end of my life, my ancestors will perish! People are born in this world with four debts: those owed to the (deceased) ancestors, the gods, the sages, and other people. These debts must be repaid justly. The wise say there are no blissful realms for those who neglect to pay these debts on time. The gods are honored through sacrifices, the sages through study, meditation, and ascetic practices, the (deceased) ancestors through having children and offering the funeral cake, and, finally, other people through living a kind and non-harmful life. I have fulfilled my obligations to the sages, the gods, and others. However, my ancestors will surely perish with the end of my life! You ascetics, I am still bound by the debt I owe to my (deceased) ancestors. The best of men are born in this world to have children to discharge that debt. I would ask you, should children be conceived in my land (through my wives) as I was conceived in the land of my father by the eminent sage?’”
“The Rishis said, ‘O king of virtuous soul, there is progeny in store for thee, that is sinless and blest with good fortune and like unto the gods. We behold it all with our prophetic eyes. Therefore, O tiger among men, accomplish by your own acts that which destiny pointeth at. Men of intelligence, acting with deliberation, always obtain good fruits; it behoveth thee, therefore, O king, to exert thyself. The fruits thou wouldst obtain are distinctly visible. Thou wouldst really obtain accomplished and agreeable progeny.’
“The sages said, ‘O king of virtuous soul, you are destined to have children who are pure, fortunate, and godlike. We see it all with our prophetic vision. So, O leader among men, make it happen through your own actions as destiny suggests. Wise people who act thoughtfully always reap good rewards; therefore, it’s important for you, O king, to put in the effort. The rewards you seek are clearly visible. You will truly have accomplished and pleasant descendants.’”
“Vaisampayana continued, ‘Hearing these words of the ascetics, Pandu, remembering the loss of his procreative powers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti, unto him, he told her in private, ‘Strive thou to raise offspring at this time of distress. The wise expounders of the eternal religion declare that a son, O Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, charitable gifts, ascetic penances, and vows observed most carefully, do not confer religious merit on a sonless man. O thou of sweet smiles, knowing all this, I am certain that as I am sonless, I shall not obtain regions of true felicity. O timid one, wretch that I was and addicted to cruel deeds, as a consequence of the polluted life I led, my power of procreation hath been destroyed by the curse of the deer. The religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently. O Pritha, listen to me. They are: 1st, the son begotten by one’s own self upon his wedded wife; 2nd, the son begotten upon one’s wife by an accomplished person from motives of kindness; 3rd, the son begotten upon one’s wife by a person for pecuniary consideration; 4th, the son begotten upon the wife after the husband’s death; 5th, the maiden-born son; 6th, the son born of an unchaste wife; 7th, the son given; 8th, the son bought for a consideration; 9th, the son self-given; 10th, the son received with a pregnant bride; 11th, the brother’s son; and 12th, the son begotten upon a wife of lower caste. On failure of offspring of a prior class, the mother should desire to have offspring of the next class. In times of distress, men solicit offspring from accomplished younger brothers. The self-born Manu hath said that men failing to have legitimate offspring of their own may have offspring begotten upon their wives by others, for sons confer the highest religious merit. Therefore, O Kunti, being destitute myself of the power of procreation, I command thee to raise good offspring through some person who is either equal or superior to me. O Kunti, listen to the history of the daughter of Saradandayana who was appointed by her lord to raise offspring. That warrior-dame, when her monthly season arrived, bathed duly and in the night went out and waited on a spot where four roads met. She did not wait long when a Brahmana crowned with ascetic success came there. The daughter of Saradandayana solicited him for offspring. After pouring libations of clarified butter on the fire (in the performance of the sacrifice known by the name of Punsavana) she brought forth three sons that were mighty car-warriors and of whom Durjaya was the eldest, begotten upon her by that Brahmana. O thou of good fortune, do thou follow that warrior-dame’s example at my command, and speedily raise offspring out of the seed of some Brahmana of high ascetic merit.’”
Vaisampayana continued, “Hearing the words of the ascetics, Pandu, remembering that he had lost his ability to father children due to the curse of the deer, began to think deeply. He called his beloved wife Kunti into private and said to her, ‘You need to try to have children now that we're in this difficult situation. The wise teachers of eternal truth say that a son, Kunti, brings virtuous fame in all three worlds. They say that sacrifices, charitable gifts, ascetic practices, and carefully observed vows don’t bring religious merit to someone without a son. Sweet-smiling one, knowing all this, I’m sure that since I have no son, I won’t obtain true happiness in the afterlife. O timid one, I was foolish and engaged in cruel acts; because of the polluted life I led, my ability to father children has been destroyed by the curse of the deer. The scriptures talk about six types of sons who are heirs and relatives, and six more types who are not heirs but still relatives. I will tell you about them now. O Pritha, listen closely. They are: 1st, the son conceived by a man on his own wife; 2nd, a son conceived on his wife by a noble man out of kindness; 3rd, a son conceived on one’s wife for money; 4th, a son conceived on the wife after the husband’s death; 5th, a son born from a maiden; 6th, a son born of an unfaithful wife; 7th, an adopted son; 8th, a son acquired for payment; 9th, a self-given son; 10th, a son received with a pregnant bride; 11th, a brother's son; and 12th, a son from a wife of a lower caste. If the first category of offspring fails, the mother should seek to have children from the next category. In times of distress, men seek children from capable younger brothers. The self-born Manu has said that men who cannot have legitimate offspring can have children conceived on their wives by others, because sons bring the highest religious merit. Therefore, Kunti, since I lack the ability to father children, I ask you to raise good offspring through someone equal to or greater than me. Kunti, listen to the story of the daughter of Saradandayana, who was chosen by her husband to have children. That warrior woman, when her monthly cycle came, bathed properly and at night went to a place where four roads met. She didn’t wait long before a successful ascetic Brahmana arrived. The daughter of Saradandayana asked him for offspring. After making offerings of clarified butter in the fire during a sacrifice called Punsavana, she bore three sons who were powerful warriors, with Durjaya being the eldest, conceived by that Brahmana. O fortunate one, follow the example of that warrior woman at my command, and quickly have offspring from the seed of a high-ascetic Brahmana.’”
SECTION CXXI
(Sambhava Parva continued)
“Vaisampayana said, ‘Thus addressed, Kunti replied unto her heroic lord, king Pandu, that bull amongst the Kurus, saying, ‘O virtuous one, it behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt, in righteousness, beget upon me children endued with great energy. Then I shall ascend to heaven with thee; O prince of Kuru’s race, receive me in thy embrace for begetting children. I shall not certainly, even in imagination, accept any other man except thee in my embraces. What other man is there in this world superior to thee? O virtuous one, listen to this Pauranic narrative that hath been, O thou of large eyes, heard by me, and that I shall presently narrate.
“Vaisampayana said, ‘After hearing this, Kunti responded to her noble husband, King Pandu, the greatest of the Kurus, saying, ‘O righteous one, it isn’t fitting for you to speak this way to me. I am, dear one with lotus-like eyes, your devoted wife. O strong Bharata, you shall, in righteousness, father children with me who will be full of strength. Then I will ascend to heaven with you; O prince of the Kuru lineage, take me in your arms to conceive children. I will never, even in my thoughts, accept anyone else but you in my embrace. Who else in this world can compare to you? O virtuous one, pay attention to this Pauranic story that I have heard and will now share with you, O one with large eyes.’
“There was, in ancient times, a king in the race of Puru, known by the name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul and mighty arms, on one occasion, while he was performing a sacrifice the gods with Indra and the great Rishis came to him, and Indra was so intoxicated with the Soma juice he drank and the Brahmanas with the large presents they received, that both the gods and the great Rishis began themselves to perform everything appertaining to that sacrifice of the illustrious royal sage. And thereupon Vyushitaswa began to shine above all men like the Sun appearing in double splendour after the season of frost is over. And the powerful Vyushitaswa, who was endued with the strength of ten elephants very soon performed the horse-sacrifice, overthrowing, O best of monarchs, all the kings of the East, the North, the West and the South, and exacted tributes from them all. There is an anecdote, O best of the Kurus, that is sung by all reciters of the Puranas, in connection with that first of all men, the illustrious Vyushitaswa.—Having conquered the whole Earth up to the coast of the sea, Vyushitaswa protected every class of his subjects as a father does his own begotten sons.—Performing many great sacrifices he gave away much wealth to the Brahmanas. After collecting unlimited jewels and precious stones he made arrangements for performing still greater ones. And he performed also the Agnishtoma, and other special Vedic sacrifices, extracting great quantities of Soma juice. And, O king, Vyushitaswa had for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for beauty on earth. And it hath been heard by us that the couple loved each other deeply. King Vyushitaswa was seldom separated from his wife. Sexual excess, however, brought on an attack of phthisis and the king died within a few days, sinking like the Sun in his glory. Then Bhadra, his beautiful queen, was plunged into woe, and as she was sonless, O tiger among men, she wept in great affliction. Listen to me, O king, as I narrate to you all that Bhadra said with bitter tears trickling down her cheeks. ‘O virtuous one’, she said, ‘Women serve no purpose when their husbands are dead. She who liveth after her husband is dead, draggeth on a miserable existence that can hardly be called life. O bull of the Kshatriya order, death is a blessing to women without husbands. I wish to follow the way thou hast gone. Be kind and take me with thee. In thy absence, I am unable to bear life even for a moment. Be kind to me, O king and take me hence pretty soon. O tiger among men, I shall follow thee over the even and uneven ground. Thou hast gone away, O lord, never to return. I shall follow thee, O king, as thy own shadow. O tiger among men, I will obey thee (as thy slave) and will ever do what is agreeable to thee and what is for thy good. O thou of eyes like lotus-petals, without thee, from this day, mental agonies will overwhelm me and eat into my heart. A wretch that I am, some loving couple had doubtless been separated by me in a former life, for which, in this life, I am made to suffer the pangs of separation from thee. O king, that wretched woman who liveth even for a moment separated from her lord, liveth in woe and suffereth the pangs of hell even here. Some loving couple had doubtless been separated by me in a former life, for which sinful act I am suffering this torture arising from my separation from thee. O king, from this day I will lay myself down on a bed of Kusa grass and abstain from every luxury, hoping to behold thee once more. O tiger among men, show thyself to me. O king, O lord, command once more thy wretched and bitterly weeping wife plunged in woe.’
“There was, in ancient times, a king from the Puru lineage named Vyushitaswa. He was dedicated to truth and virtue. With a noble soul and strong arms, one day, while performing a sacrifice, the gods, along with Indra and the great sages, visited him. Indra was so intoxicated from the Soma juice he drank, and the Brahmanas were so thrilled with the generous gifts they received, that both the gods and the great sages began taking charge of the sacrifice of the illustrious royal sage themselves. Vyushitaswa began to shine above all men like the Sun appearing in double splendor after the frost season has passed. The powerful Vyushitaswa, who had the strength of ten elephants, quickly completed the horse-sacrifice, defeating all the kings of the East, North, West, and South, and collected tributes from them all. There is a story, O best of the Kurus, sung by all reciters of the Puranas, about that first of all men, the illustrious Vyushitaswa. Having conquered the entire Earth up to the coastline, Vyushitaswa cared for every class of his subjects as a father does for his own sons. By performing many great sacrifices, he donated much wealth to the Brahmanas. After amassing countless jewels and precious stones, he made plans for even greater sacrifices. He also performed the Agnishtoma and other special Vedic sacrifices, extracting large quantities of Soma juice. O king, Vyushitaswa had a beloved wife, Bhadra, the daughter of Kakshivat, unmatched in beauty. It has been said that the couple loved each other deeply. King Vyushitaswa was rarely apart from his wife. However, excessive indulgence led to an illness, and the king died within a few days, fading like the Sun in his glory. Then Bhadra, his beautiful queen, was engulfed in sorrow, and since she had no children, O tiger among men, she wept in deep grief. Listen to me, O king, as I tell you what Bhadra said through her tears. ‘O virtuous one,’ she said, ‘Women are useless when their husbands die. A woman who lives after her husband is gone drags on a miserable existence that barely qualifies as life. O strong Kshatriya, death is a relief for women without husbands. I wish to follow the path you have taken. Please be kind and take me with you. Without you, I can't bear life even for a moment. Be merciful, O king, and take me away soon. O tiger among men, I will follow you across level and rough terrain. You have gone, O lord, never to return. I will follow you, O king, like your own shadow. O tiger among men, I will serve you (as your slave) and will always do what pleases you and is for your benefit. O you with lotus-like eyes, without you, from this day on, mental agony will overwhelm me and consume my heart. What a wretch I am, for in a past life, I must have separated some loving couple, and now in this life, I bear the pain of being apart from you. O king, that wretched woman who lives even a moment without her lord lives in misery and experiences hell even on earth. Indeed, I must have separated some loving couple in my previous life, for which sinful act I suffer this torment from our separation. O king, from this day I will lie on a bed of Kusa grass and give up all comforts, hoping to see you once more. O tiger among men, show yourself to me. O king, O lord, command your miserable and heartbroken wife, who is overwhelmed with grief.’
“Kunti continued, ‘It was thus, O Pandu, that the beautiful Bhadra wept over the death of her lord. And the weeping Bhadra clasped in her arms the corpse in anguish of heart. Then she was addressed by an incorporeal voice in these words, “Rise up, O Bhadra, and leave this place. O thou of sweet smiles, I grant thee this boon. I will beget offspring upon thee. Lie thou down with me on thy own bed, after the catamenial bath, on the night of the eighth or the fourteenth day of the moon.’ Thus addressed by the incorporeal voice, the chaste Bhadra did, as she was directed, for obtaining offspring. And, O bull of the Bharatas, the corpse of her husband begat upon her seven children viz., three Salwas and four Madras. O bull of the Bharatas, do thou also beget offspring upon me, like the illustrious Vyushitaswa, by the exercise of that ascetic power which thou possessest.’”
“Kunti continued, ‘This is how, O Pandu, the beautiful Bhadra mourned for her husband. Overcome with grief, Bhadra held her husband's body tightly. Then an incorporeal voice spoke to her, saying, “Get up, O Bhadra, and leave this place. O you with the sweet smile, I grant you this wish. I will give you children. Lie with me on your own bed, after your monthly cleansing, on the night of the eighth or fourteenth day of the moon.” Following the voice's direction, the virtuous Bhadra did as instructed to have children. And, O bull of the Bharatas, her husband's body fathered seven children with her: three Salwas and four Madras. O bull of the Bharatas, may you also give me children, just like the renowned Vyushitaswa, using the ascetic power you possess.’”
SECTION CXXII
(Sambhava Parva continued)
“Vaisampayana said, ‘Thus addressed by his loving wife, king Pandu, well-acquainted with all rules of morality, replied in these words of virtuous import, ‘O Kunti, what thou hast said is quite true. Vyushitaswa of old did even as thou hast said. Indeed he was equal unto the celestials themselves. But I shall now tell thee about the practices of old indicated by illustrious Rishis, fully acquainted with every rule of morality. O thou of handsome face and sweet smiles, women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying themselves as best as they liked. O thou of excellent qualities, they did not then adhere to their husbands faithfully, and yet, O handsome one, they were not regarded sinful, for that was the sanctioned usage of the times. That very usage is followed to this day by birds and beasts without any (exhibition of) jealousy. That practice, sanctioned by precedent, is applauded by great Rishis. O thou of taper thighs, the practice is yet regarded with respect amongst the Northern Kurus. Indeed, that usage, so lenient to women, hath the sanction of antiquity. The present practice, however (of women’s being confined to one husband for life) hath been established but lately. I shall tell thee in detail who established it and why.
“Vaisampayana said, ‘Responding to his loving wife, King Pandu, who understood all moral principles, replied with these virtuous words, ‘O Kunti, what you’ve said is completely true. Vyushitaswa of old acted just as you’ve described. Indeed, he was equal to the gods themselves. But now I will tell you about the traditions of the past as indicated by the great sages, who are well-versed in every moral rule. O you of lovely face and charming smiles, women in the past were not confined to their homes and dependent on husbands or other relatives. They used to move about freely, enjoying themselves as they pleased. O you of remarkable qualities, they didn’t always stay devoted to their husbands, and yet, O beautiful one, they were not seen as sinful, as that was the accepted practice of the time. Even now, birds and animals follow this practice without any jealousy. This established tradition is praised by the great sages. O you of slender thighs, this practice is still respected among the Northern Kurus. Indeed, this custom, which shows leniency toward women, has the support of ancient tradition. However, the current practice of women being committed to one husband for life has only been established recently. I will explain in detail who set it up and why.’
“It hath been heard by us that there was a great Rishi of the name of Uddalaka, who had a son named Swetaketu who also was an ascetic of merit. O thou of eyes like lotus-petals, the present virtuous practice hath been established by that Swetaketu from anger. Hear thou the reason. One day, in the presence of Swetaketu’s father a Brahmana came and catching Swetaketu’s mother by the hand, told her, ‘Let us go.’ Beholding his mother seized by the hand and taken away apparently by force, the son was greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him and said, ‘Be not angry. O son! This is the practice sanctioned by antiquity. The women of all orders in this world are free, O son; men in this matter, as regards their respective orders, act as kine.’ The Rishi’s son, Swetaketu, however, disapproved of the usage and established in the world the present practice as regards men and women. It hath been heard by us, O thou of great virtue, that the existing practice dates from that period among human beings but not among beings of other classes. Accordingly, since the establishment of the present usage, it is sinful for women not to adhere to their husbands. Women transgressing the limits assigned by the Rishi became guilty of slaying the embryo. And, men, too, viol ting a chaste and loving wife who hath from her maidenhood observed the vow of purity, became guilty of the same sin. The woman also who, being commanded by her husband to raise offspring, refuses to do his bidding, becometh equally sinful.
"We have heard of a great sage named Uddalaka, who had a son named Swetaketu, also a virtuous ascetic. O one with eyes like lotus petals, the current righteous practice was established by Swetaketu out of anger. Here’s the story: one day, while Swetaketu's father was present, a Brahmana came and took Swetaketu’s mother by the hand, saying, 'Let’s go.' When Swetaketu saw his mother being taken away seemingly by force, he was filled with rage. Noticing his son’s anger, Uddalaka told him, 'Do not be angry, my son! This practice has been approved since ancient times. Women of all classes in this world are free; men in this situation, regarding their respective classes, act like cattle.' However, Swetaketu disapproved of this custom and established the current practice concerning men and women. We have heard, O you of great virtue, that this existing practice originated from that time among humans but not among other beings. Therefore, since the new practice was established, it is considered sinful for women not to stay loyal to their husbands. Women who ignore the boundaries set by the sage are guilty of killing their unborn children. Likewise, men who violate a chaste and devoted wife who has maintained her purity since youth are also guilty of the same sin. A woman who, when instructed by her husband to bear children, refuses to follow his wishes, becomes equally sinful."
“Thus, O timid one, was the existing usage established of old by Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper thighs, it hath also been heard by us that Madayanti, the wife of Saudasa, commanded by her husband to raise offspring went unto Rishi Vasishtha. And on going in unto him, the handsome Madayanti obtained a son named Asmaka. She did this, moved by the desire of doing good to her husband. O thou of lotus-eyes, thou knowest, O timid girl, how we ourselves, for the perpetuation of the Kuru race, were begotten by Krishna-Dwaipayana. O faultless one, beholding all these precedents it behoveth thee to do my bidding, which is not inconsistent with virtue, O princess, who is devoted to her husband, it hath also been said by those acquainted with the rules of morality that a wife, when her monthly season cometh, must ever seek her husband, though at other times she deserveth liberty. The wise have declared this to be the ancient practice. But, be the act sinful or sinless, those acquainted with the Vedas have declared that it is the duty of wives to do what their husbands bid them do. Especially, O thou of faultless features, I, who am deprived of the power of procreation, having yet become desirous of beholding offspring, deserve the more to be obeyed by thee. O amiable one, joining my palms furnished with rosy fingers, and making of them a cup as of lotus leaves, I place them on my head to propitiate thee. O thou of lair looks, it behoveth thee to raise offspring, at my command, through some Brahmana possessed of high ascetic merit. For then, owing to thee, O thou of fair hips, I may go the way that is reserved for those that are blessed with children.’
“Therefore, O cautious one, this practice was established long ago by Swetaketu, the son of Uddalaka, challenging tradition. O you with slender thighs, we’ve also heard that Madayanti, the wife of Saudasa, was instructed by her husband to have children and went to Rishi Vasishtha. When she approached him, the beautiful Madayanti was granted a son named Asmaka. She did this out of a desire to benefit her husband. O you with lotus-like eyes, you know, O shy girl, how we ourselves were brought into existence by Krishna-Dwaipayana for the continuation of the Kuru lineage. O flawless one, seeing all these examples, you should follow my request, which is aligned with virtue, O princess devoted to her husband. It has also been stated by those knowledgeable about moral laws that when a wife's monthly cycle occurs, she should always seek her husband, although at other times she is entitled to freedom. The wise consider this the traditional practice. But, whether the act is sinful or not, those well-versed in the Vedas say that it is a wife's duty to follow her husband's commands. Especially, O you with perfect features, since I am unable to father children yet wish to see offspring, I deserve your obedience even more. O kind one, joining my hands, which are adorned with rosy fingers, and forming them like a lotus leaf cup, I place them on my head as a gesture of respect to you. O you with captivating looks, you must bear children, at my request, through some Brahmana of great ascetic merit. For then, because of you, O you with lovely hips, I might follow the path reserved for those who are blessed with children.”
“Vaisampayana continued, ‘Thus addressed by Pandu, that subjugator of hostile cities, the handsome Kunti, ever attentive to what was agreeable and beneficial to her lord, then replied unto him, saying, ‘In my girlhood, O lord, I was in my father’s house engaged in attending upon all guests. I used to wait respectfully upon Brahmanas of rigid vows and great ascetic merit. One day I gratified with my attentions that Brahmana whom people call Durvasa, of mind under full control and possessing knowledge of all the mysteries of religion. Pleased with my services, that Brahmana gave me a boon in the form of a mantra (formula of invocation) for calling into my presence any one of the celestials I liked. And the Rishi, addressing me, said, ‘Anyone among the celestials whom thou callest by this shall, O girl, approach thee and be obedient to thy will, whether he liketh it or not. And, O princess, thou shall also have offspring through his grace.’ O Bharata, that Brahmana told me this when I lived in my father’s house. The words uttered by the Brahmana can never be false. The time also hath come when they may yield fruit. Commanded by thee, O royal sage, I can by that mantra summon any of the celestials, so that we may have good children. O foremost of all truthful men, tell me which of the celestials I shall summon. Know that, as regards this matter, I await your commands.’
Vaisampayana continued, “So, after being addressed by Pandu, that conqueror of enemy cities, the beautiful Kunti, always mindful of what pleased and benefited her husband, responded to him, saying, ‘In my youth, my lord, I was in my father’s house, taking care of all the guests. I used to serve Brahmanas with strict vows and great ascetic merit. One day, I pleased that Brahmana known as Durvasa, who was completely self-controlled and had profound knowledge of all religious mysteries, with my attentions. Happy with my service, that Brahmana granted me a boon in the form of a mantra (invocation formula) to summon any celestial being I desired. He told me, ‘Any celestial you call with this will, O girl, come to you and obey your wishes, whether they want to or not. And, O princess, you will also have children through his grace.’ O Bharata, that Brahmana told me this while I was still at my father’s house. The words spoken by the Brahmana will never be untrue. The time has come for them to bear fruit. Directed by you, O royal sage, I can use that mantra to summon any celestial, so we may have good children. O most truthful of men, please tell me which celestial I should call. Know that, regarding this matter, I am waiting for your instructions.’”
“Hearing this, Pandu replied, ‘O handsome one, strive duly this very day to gratify our wishes. Fortunate one, summon thou the god of justice. He is the most virtuous of the celestials. The god of justice and virtue will never be able to pollute us with sin. The world also, O beautiful princess, will then think that what we do can never be unholy. The son also that we shall obtain from him shall in virtue be certainly the foremost among the Kurus. Begotten by the god of justice and morality, he would never set his heart upon anything that is sinful or unholy. Therefore, O thou of sweet smiles, steadily keeping virtue before thy eyes, and duly observing holy vows, summon thou the god of justice and virtue by the help of thy solicitations and incantations.’
“Hearing this, Pandu replied, ‘O beautiful one, today make a proper effort to fulfill our wishes. Fortunate one, call upon the god of justice. He is the most righteous of the celestial beings. The god of justice and virtue will never allow us to be tainted by sin. The world will also, O lovely princess, believe that what we do can never be wrong. The son we would have from him will surely be the most virtuous among the Kurus. Born of the god of justice and morality, he would never desire anything sinful or wrong. So, O sweet-smiled one, keep virtue in mind, and while observing sacred vows, call on the god of justice and virtue through your prayers and charms.’”
“Vaisampayana continued, ‘Then Kunti, that best of women, thus addressed by her lord, said, ‘So be it.’ And bowing down to him and reverently circumambulating his person, she resolved to do his bidding.’”
“Vaisampayana continued, ‘Then Kunti, the finest of women, responded to her lord by saying, ‘As you wish.’ And after bowing to him and respectfully circling around him, she made up her mind to follow his orders.’”
SECTION CXXIII
(Sambhava Parva continued)
“Vaisampayana said, ‘O Janamejaya, when Gandhari’s conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him. And she offered without loss of time, sacrifices unto the god and began to duly repeat the formula that Durvasa had imparted to her some time before. Then the god, overpowered by her incantations, arrived at the spot where Kunti was seated in his car resplendent as the Sun. Smiling, he asked, ‘O Kunti, what am I to give thee?’ And Kunti too smiling in her turn, replied, ‘Thou must even give me offspring.’ Then the handsome Kunti was united (in intercourse) with the god of justice in his spiritual form and obtained from him a son devoted to the good of all creatures. And she brought his excellent child, who lived to acquire a great fame, at the eighth Muhurta called Abhijit, of the hour of noon of that very auspicious day of the seventh month (Kartika), viz., the fifth of the lighted fortnight, when the star Jyeshtha in conjunction with the moon was ascendant. And as soon as the child was born, an incorporeal voice (from the skies) said, ‘This child shall be the best of men, the foremost of those that are virtuous. Endued with great prowess and truthful in speech, he shall certainly be the ruler of the earth. And this first child of Pandu shall be known by the name of Yudhishthira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.’
Vaisampayana said, “O Janamejaya, when Gandhari's pregnancy had reached a full year, Kunti then called upon the eternal god of justice to have children with him. She quickly made sacrifices to the god and began to recite the formula that Durvasa had taught her some time ago. The god, moved by her chants, arrived where Kunti was seated in his shining chariot. Smiling, he asked, ‘O Kunti, what do you want from me?’ Kunti, smiling back, replied, ‘You must give me children.’ Then the beautiful Kunti united (in intimacy) with the god of justice in his spiritual form and received from him a son dedicated to the welfare of all beings. She gave birth to this wonderful child, who would gain great fame, at the eighth Muhurta called Abhijit, during the noon hour of that very auspicious day of the seventh month (Kartika), specifically, the fifth of the bright fortnight, when the star Jyeshtha was aligned with the moon. As soon as the child was born, an ethereal voice from the heavens declared, ‘This child shall be the best of men, the foremost among the virtuous. Endowed with great strength and honesty, he will undoubtedly be the ruler of the earth. This first child of Pandu will be known as Yudhishthira. Possessing power and a truthful nature, he shall be a renowned king, honored throughout the three worlds.’”
“Pandu, having obtained that virtuous son, again addressed his wife and said. ‘The wise have declared that a Kshatriya must be endued with physical strength, otherwise he is no Kshatriya.’ Therefore, ask thou for an offspring of superior strength. Thus commanded by her lord, Kunti then invoked Vayu. And the mighty god of wind, thus invoked, came unto her, riding upon a deer, and said, ‘What, O Kunti, am I to give thee? Tell me what is in thy heart” Smiling in modesty, she said to him, ‘Give me, O best of celestials, a child endued with great strength and largeness of limbs and capable of humbling the pride of every body.’ The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as before, said, ‘This child shall be the foremost of all endued with strength.’ I must tell you, O Bharata, of another wonderful event that occurred alter the birth of Vrikodara (Bhima). While he fell from the lap of his mother upon the mountain breast, the violence of the fall broke into fragments the stone upon which he fell without his infant body being injured in the least. And he fell from his mother’s lap because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. And as she had risen, the infant, of body hard as the thunderbolt, falling down upon the mountain breast, broke into a hundred fragments the rocky mass upon which he fell. And beholding this, Pandu wondered much. And it so happened that that very day on which Vrikodara was born, was also, O best of Bharatas, the birthday of Duryodhana who afterwards became the ruler of the whole earth.’
Pandu, having received that virtuous son, spoke to his wife again and said, “The wise say that a Kshatriya must have physical strength; otherwise, he isn't a true Kshatriya.” So, ask for a child with exceptional strength. Following her husband's command, Kunti then called upon Vayu. The mighty god of wind, responding to her call, arrived riding a deer and said, “What do you wish for, Kunti? Tell me your heart's desire.” Smiling modestly, she replied, “Grant me, O best of celestials, a child with great strength and large limbs, one who can humble everyone.” The god of wind then granted her a child who would later be known as Bhima, with powerful arms and fierce courage. Upon the birth of this extraordinarily strong child, an incorporeal voice proclaimed, “This child will be the mightiest of all.” I must tell you, O Bharata, of another remarkable event that occurred after Vrikodara (Bhima) was born. When he fell from his mother’s lap onto the mountain, the impact shattered the stone he landed on, yet the infant was completely unharmed. He fell because Kunti, startled by a tiger, rose suddenly, unaware of her sleeping child on her lap. As she stood up, the infant, as tough as a thunderbolt, fell on the mountainous ground, breaking the rocky surface into a hundred pieces. Seeing this, Pandu was astonished. Coincidentally, the day Vrikodara was born was also, O best of Bharatas, the birthday of Duryodhana, who later became the ruler of the entire earth.
“After the birth of Vrikodara, Pandu again began to think, ‘How am I to obtain a very superior son who shall achieve world-wide fame? Every, thing in the world dependeth on destiny and exertion. But destiny can never be successful except by timely exertion. We have heard it said that Indra is the chief of the gods. Indeed, he is endued with immeasurable might and energy and prowess and glory. Gratifying him with my asceticism, I shall obtain from him a son of great strength. Indeed, the son he giveth me must be superior to all and capable of vanquishing in battle all men and creatures other than men. I shall, therefore, practise the severest austerities, with heart, deed and speech.’
“After Vrikodara was born, Pandu started to think, ‘How can I have an exceptional son who will achieve fame worldwide? Everything in life relies on destiny and effort. However, destiny can only succeed through timely effort. We’ve heard it said that Indra is the king of the gods. He truly possesses immense strength, energy, skill, and glory. By pleasing him with my ascetic practices, I will receive a powerful son from him. This son must be better than all others and capable of defeating any man or creature in battle. Therefore, I will practice the strictest austerities with my heart, actions, and words.’”
“After this, the Kuru king Pandu, taking counsel with the great Rishis commanded Kunti to observe an auspicious vow for one full year, while he himself commenced, O Bharata, to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials.
“After this, the Kuru king Pandu, consulting with the great sages, instructed Kunti to keep a special vow for a full year, while he himself began, O Bharata, to stand on one leg from morning to evening and practice other intense austerities with his mind focused on meditation, to please the lord of the celestials.”
“It was after a long time that Indra (gratified with such devotion) approached Pandu and, addressing him, said, ‘I shall give thee, O king, a son who will be celebrated all over the three worlds and who will promote the welfare of Brahmanas, kine and all honest men. The son I shall give thee will be the smiter of the wicked and the delight of friends and relatives. Foremost of all men, he will be an irresistible slayer of all foes.’ Thus addressed by Vasava (the king of the celestials), the virtuous king of the Kuru race, well-recollecting those words, said unto Kunti, ‘O fortunate one, thy vow hath become successful. The lord of the celestials hath been gratified, and is willing to give thee a son such as thou desirest, of superhuman achievements and great fame. He will be the oppressor of all enemies and possessed of great wisdom. Endued with a great soul, in splendour equal unto the Sun, invincible in battles, and of great achievements, he will also be extremely handsome. O thou of fair hips and sweet smiles, the lord of the celestials hath become gracious to thee. Invoking him, bring thou forth a child who will be the very home of all Kshatriya virtues.’
After a long time, Indra, pleased with such devotion, approached Pandu and said, "I will give you, O king, a son who will be renowned across the three worlds and who will promote the welfare of Brahmins, cattle, and all good people. The son I give you will strike down the wicked and be a joy to friends and family. He will be the mightiest among men, an unstoppable slayer of all enemies." Addressed in this way by Vasava, the king of the heavens, the virtuous king of the Kuru lineage, remembering those words, said to Kunti, "O fortunate one, your vow has been answered. The lord of the heavens is pleased and willing to give you a son just as you wish, one of extraordinary achievements and great renown. He will be the destroyer of all foes, blessed with great wisdom. With a noble spirit, shining like the Sun, invincible in battle, and accomplished, he will also be very handsome. O you with beautiful hips and sweet smiles, the lord of the heavens has shown you favor. Call upon him and bring forth a child who will embody all the virtues of a Kshatriya."
“Vaisampayana continued, ‘The celebrated Kunti, thus addressed by her lord, invoked Sakra (the king of the gods) who thereupon came unto her and begat him that was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly said, addressing Kunti in the hearing of every creature dwelling in that asylum, ‘This child of thine, O Kunti, will be equal unto Kartavirya in energy and Siva in prowess. Invincible like Sakra himself he will spread thy fame far and wide. As Vishnu (the youngest of Aditi’s sons) had enhanced Aditi’s joy, so shall this child enhance thy joy. Subjugating the Madras, the Kurus along with the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain the prosperity of the Kurus. (Surfeited with libations at the sacrifice of king Swetaketu), Agni will derive great gratification from the fat of all creatures dwelling in the Khandava woods (to be burnt down) by the might of this one’s arms. This mighty hero, vanquishing all the effeminate monarchs of the earth, will, with his brothers perform three great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or Vishnu. The foremost of all men endued with prowess, he will achieve great fame. He will gratify in battle (by his heroism) Sankara, the god of gods (Mahadeva), and will receive from him the great weapon named Pasupata. This thy son of mighty arms will also slay, at the command of Indra, those Daityas called the Nivatakavachas who are the enemies of the gods. He will also acquire all kinds of celestial weapons, and this bull among men will also retrieve the fortunes of his race.’
Vaisampayana continued, “The famous Kunti, spoken to by her lord, called upon Sakra (the king of the gods), who then appeared to her and fathered the child who would later be known as Arjuna. As soon as this child was born, a voice that was loud and deep like thunder and filled the entire sky proclaimed, addressing Kunti so that everyone in that sanctuary could hear, ‘This child of yours, O Kunti, will be as strong as Kartavirya and as powerful as Siva. Unbeatable like Sakra himself, he will spread your name far and wide. Just as Vishnu (Aditi’s youngest son) brought joy to Aditi, this child will bring you joy. He will conquer the Madras, the Kurus along with the Somakas, and the people of Chedi, Kasi, and Karusha, ensuring the prosperity of the Kurus. (Sated with offerings at the sacrifice of King Swetaketu), Agni will be greatly pleased by the fat of all beings living in the Khandava woods (which will be burned down) by the strength of this one’s arms. This mighty hero, defeating all the weak kings of the earth, will, with his brothers, perform three great sacrifices. In strength, O Kunti, he will be like Jamadagnya or Vishnu. The greatest among men endowed with strength, he will achieve great renown. He will impress in battle (through his bravery) Sankara, the god of gods (Mahadeva), and will be given the powerful weapon called Pasupata. This son of yours with mighty arms will also slay, under Indra's orders, the Daityas known as the Nivatakavachas, who are the foes of the gods. He will also acquire all kinds of celestial weapons, and this bull among men will restore his family's fortunes.”
‘Kunti heard these extraordinary words, while lying in the room. And hearing those words uttered so loudly, the ascetics dwelling on the mountain of a hundred peaks, and the celestials with Indra sitting in their cars, became exceedingly glad. The sounds of the (invisible) drum filled the entire welkin. There were shouts of joy, and the whole region was covered with flowers showered down by invisible agents. The various tribes of celestials assembled together, began to offer their respectful adorations to the son of Pritha. The sons of Kadru (Nagas), the son of Vinata, the Gandharvas, the lords of the creation, and the seven great Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vasishtha, and the illustrious Atri who illumined the world of old when the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha, Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every ornament, and attired in fine robes, came there and danced in joy, chanting the praises of Vibhatsu (Arjuna). All around, the great Rishis began to utter propitiatory formulas. And Tumvuru accompanied by the Gandharvas began to sing in charming notes. And Bhimasena and Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha, Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu, Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with wonderful melody of voice,—these celestial Gandharvas, O king, all went there. Many illustrious Apsaras also of large eyes, decked with every ornament came there to dance and sing. And Anuchana and Anavadya, Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha, Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana, Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh, Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced there together. And Menaka, Sahajanya, Karnika, Punjikasthala, Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha, Pramlocha the tenth and Urvasi the eleventh,—these large-eyed dancing girls of heaven,—came there and sang in chorus. And Dharti and Aryaman and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu’s son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada, Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious Bhaga—these eleven Rudras,—also came there. And the twin Aswins, the eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga Takshaka,—these mighty and wrathful snakes possessed of high ascetic merit also came there. And Tarkshya, Arishtanemi, Garuda, Asitadvaja,—these and many other Nagas, came there, so also Aruna and Aruni of Vinata’s race also came there. And only great Rishis crowned with ascetic success and not others saw those celestials and other beings seated in their cars or waiting on the mountain peaks. Those best of Munis beholding that wonderful sight, became amazed, and their love and affection for the children of Pandu was in consequence enhanced.
Kunti heard these incredible words while lying in the room. Upon hearing them so loudly, the ascetics living on the mountain of a hundred peaks and the gods with Indra in their chariots felt extremely happy. The sound of the (invisible) drum filled the whole sky. There were cheers of joy, and flowers rained down from unseen sources all over the area. Various celestial beings gathered together to offer their respects to the son of Pritha. The sons of Kadru (Nagas), the son of Vinata, the Gandharvas, the creators, and the seven great Rishis—Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vasishtha, and the renowned Atri, who once lit up the world when the Sun was lost—all came there. Marichi, Angiras, Pulastya, Pulaha, Kratu, Daksha the creator, along with the Gandharvas and Apsaras, arrived as well. Various tribes of Apsaras, adorned with celestial garlands and every kind of ornament, dressed in fine clothes, came there and danced joyfully while singing praises of Vibhatsu (Arjuna). All around, the great Rishis began to chant comforting mantras. Tumvuru, accompanied by the Gandharvas, started singing in enchanting tones. Bhimasena, Ugrasena, Urnayus, Anagha, Gopati, Dhritarashtra, and Suryavarchas the eighth, Yugapa, Trinapa, Karshni, Nandi, and Chitraratha, along with Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the sixteenth in this list, Vrihatta, Vrihaka, the great-souled Karala, Brahmacharin, Vahuguna, the famous Suvarna, Viswavasu, Bhumanyu, Suchandra, Sam, and the celebrated tribes of Haha and Huhu, gifted with wonderful voices—all these celestial Gandharvas, O king, gathered there. Many distinguished Apsaras with large eyes, adorned with every ornament, also came to dance and sing. Anuchana, Anavadya, Gunamukhya, Gunavara, Adrika, Soma, Misrakesi, Alambusha, Marichi, Suchika, Vidyutparna, Tilottama, Ambika, Lakshmana, Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh, Pundarika, Sugandha, Surasa, Pramathini, Kamya, and Saradwati—all danced together. Menaka, Sahajanya, Karnika, Punjikasthala, Ritusthala, Ghritachi, Viswachi, Purvachiti, the famous Umlocha, Pramlocha the tenth, and Urvasi the eleventh—these beautiful heavenly dancers—came and sang in harmony. Dharti, Aryaman, Mitra, Varuna, Bhaga, Indra, Vivaswat, Pushan, Tvastri, and Parjanya or Vishnu, these twelve Adityas, came to honor Pandu’s son. O king, Mrigavyadha, Sarpa, the famous Niriti, Ajaikapada, Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu, and the illustrious Bhaga—these eleven Rudras—also arrived. The twin Aswins, the eight Vasus, the powerful Maruts, the Viswedevas, and the Sadhyas were also present. Karkotaka, Vasuki, Kachchhapa, Kunda, and the mighty Naga Takshaka—all those fierce and powerful snakes with great ascetic merit also gathered there. Tarkshya, Arishtanemi, Garuda, Asitadvaja, and many other Nagas, along with Aruna and Aruni of Vinata’s lineage, also came. Only the great Rishis, crowned with success in their ascetic practices and no one else, were able to see the celestial beings and others seated in their chariots or waiting on the mountain peaks. These best of sages, witnessing such a marvelous sight, were filled with wonder, and their love and affection for the children of Pandu grew even stronger.
“The celebrated Pandu, tempted by the desire of having more children wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, saying, ‘The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Swairini (heanton), while she having intercourse with five becometh a harlot. Therefore, O learned one, as thou art well-acquainted with the scripture on this subject, why dost thou, beguiled by desire of offspring, tell me so in seeming forgetfulness of the ordinance?’”
“The renowned Pandu, driven by the desire for more children, wanted to speak again to his wife (to invoke another god). But Kunti replied, ‘Wise people don’t approve of having a fourth child, even in hard times. A woman who has relations with four different men is called a Swairini (unattached), while one who has relations with five is considered a harlot. So, dear husband, since you know the scriptures on this matter well, why do you, led astray by your desire for children, speak to me as if you’ve forgotten these rules?’”
SECTION CXXIV
(Sambhava Parva continued)
“Vaisampayana said, ‘After the birth of Kunti’s sons and also of the hundred sons of Dhritarashtra the daughter of the king of the Madras privately addressed Pandu, saying, ‘O slayer of foes, I have no complaint even if thou beest unpropitious to me. I have, O sinless one, also no complaint that though by birth I am superior to Kunti yet I am inferior to her in station. I do not grieve, O thou of Kuru’s race, that Gandhari hath obtained a hundred sons. This, however, is my great grief that while Kunti and I are equal, I should be childless, while it should so chance that thou shouldst have offspring by Kunti alone. If the daughter of Kuntibhoja should so provide that I should have offspring, she would then be really doing me a great favour and benefiting thee likewise. She being my rival, I feel a delicacy in soliciting any favour of her. If thou beest, O king, propitiously disposed to me, then ask her to grant my desire.’
“Vaisampayana said, ‘After Kunti gave birth to her sons and Dhritarashtra had his hundred sons, the daughter of the king of the Madras privately spoke to Pandu, saying, ‘O slayer of enemies, I have no complaints even if you are not favorable to me. I have, O sinless one, no issue with the fact that although I am of higher birth than Kunti, I am lower in status than her. I do not feel sorrow, O you of Kuru’s lineage, that Gandhari has a hundred sons. However, my greatest sorrow is that while Kunti and I are equals, I remain childless, while you seem to have children only with Kunti. If the daughter of Kuntibhoja could arrange for me to have children, she would be doing me a great favor and benefiting you too. Since she is my rival, I hesitate to ask her for any help. If you, O king, are favorably inclined toward me, then please request her to grant my wish.’”
“Hearing her, Pandu replied, ‘O Madri, I do revolve this matter often in my own mind, but I have hitherto hesitated to tell thee anything, not knowing how thou wouldst receive it. Now that I know what your wishes are, I shall certainly strive after that end. I think that, asked by me, Kunti will not refuse.’
“Hearing her, Pandu replied, ‘Oh Madri, I've been thinking about this a lot, but I've been hesitant to say anything because I wasn't sure how you would take it. Now that I know what you want, I will definitely work toward that goal. I believe that if I ask her, Kunti will agree.’”
“Vaisampayana continued, ‘After this, Pandu addressed Kunti in private, saying, ‘O Kunti, grant me some more offspring for the expansion of my race and for the benefit of the world. O blessed one, provide thou that I myself, my ancestors, and thine also, may always have the funeral cake offered to us. O, do what is beneficial to me, and grant me and the world what, indeed, is the best of benefits. O, do what, indeed, may be difficult for thee, moved by the desire of achieving undying fame. Behold, Indra, even though he hath obtained the sovereignty of the celestials, doth yet, for fame alone, perform sacrifices. O handsome one, Brahmanas, well-acquainted with the Vedas, and having achieved high ascetic merit, do yet, for fame alone, approach their spiritual masters with reverence. So also all royal sages and Brahmanas possessed of ascetic wealth have achieved, for fame only, the most difficult of ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft (by granting her the means of obtaining offspring), and achieve thou imperishable fame by making her a mother of children.’
Vaisampayana continued, ‘After this, Pandu spoke to Kunti privately, saying, ‘O Kunti, please give me some more children for the sake of my lineage and for the good of the world. O blessed one, ensure that I, my ancestors, and yours too, will always have the funeral offerings made for us. O, do what is beneficial for me, and grant us all what is truly the best benefit. O, do what might be challenging for you, driven by the desire for everlasting fame. Look, even Indra, though he has gained the rule over the heavens, still performs sacrifices just for fame. O beautiful one, Brahmanas who are well-versed in the Vedas and who have attained great ascetic merit, still approach their spiritual teachers with respect solely for the sake of fame. Likewise, all royal sages and Brahmanas with great ascetic power have accomplished the most difficult feats of asceticism just for fame. Therefore, O virtuous one, rescue this Madri like a lifeboat (by providing her the means to have children), and gain eternal fame by making her a mother.’
“Thus addressed by her lord, Kunti readily yielded, and said unto Madri, ‘Think thou, without loss of time, of some celestial, and thou shall certainly obtain from him a child like unto him.’ Reflecting for a few moments. Madri thought of the twin Aswins, who coming unto her with speed begat upon her two sons that were twins named Nakula and Sahadeva, unrivalled on earth for personal beauty. And as soon as they were born, an incorporeal voice said, ‘In energy and beauty these twins shall transcend even the twin Aswins themselves.’ Indeed possessed of great energy and beauty, they illumined the whole region.
"After being spoken to by her lord, Kunti agreed immediately and said to Madri, 'Quickly think of a celestial being, and you will definitely have a child like him.' After thinking for a few moments, Madri imagined the twin Aswins, who swiftly came to her and fathered her two sons, Nakula and Sahadeva, who were unmatched on earth for their beauty. As soon as they were born, a voice from nowhere proclaimed, 'In strength and beauty, these twins will surpass even the twin Aswins themselves.' Indeed, possessing great energy and beauty, they brightened the entire region."
“O king, after all the children were born the Rishis dwelling on the mountain of a hundred peaks uttering blessings on them and affectionately performing the first rites of birth, bestowed appellations on them. The eldest of Kunti’s children was called Yudhishthira, the second Bhimasena, and the third Arjuna, and of Madri’s sons, the first-born of the twins was called Nakula and the next Sahadeva. And those foremost sons born at an interval of one year after one another, looked like an embodied period of five years. And king Pandu, beholding his children of celestial beauty and of super-abundant energy, great strength and prowess, and of largeness of soul, rejoiced exceedingly. And the children became great favourites of the Rishis, as also of their wives, dwelling on the mountain of a hundred peaks.
“O king, after all the children were born, the sages living on the mountain of a hundred peaks blessed them and performed the first birth rites with great affection, giving them names. The eldest of Kunti’s children was named Yudhishthira, the second was Bhimasena, and the third was Arjuna. Of Madri’s sons, the first of the twins was named Nakula and the next was Sahadeva. These remarkable sons, born one year apart, appeared as if they embodied a five-year period. King Pandu, seeing his children with celestial beauty, immense energy, great strength and skill, and noble spirits, was filled with joy. The children also became favorites of the sages and their wives living on the mountain of a hundred peaks.”
“Some time after, Pandu again requested Kunti on behalf of Madri. Addressed, O king, by her lord in private, Kunti replied, ‘Having given her the formula of invocation only once, she hath, O king, managed to obtain two sons. Have I not been thus deceived by her, I fear, O king, that she will soon surpass me in the number of her children. This, indeed, is the way of all wicked women. Fool that I was, I did not know that by invoking the twin gods I could obtain at one birth twin children. I beseech thee, O king, do not command me any further. Let this be the boon granted (by thee) to me.’
“Some time later, Pandu again asked Kunti on behalf of Madri. Addressed by her husband in private, Kunti replied, ‘Having given her the invocation formula just once, she has, O king, managed to have two sons. If I haven't been deceived by her, I fear she will soon outnumber me in children. This is truly how wicked women behave. Fool that I was, I didn’t realize that by invoking the twin gods, I could have twin children in one birth. I beg you, O king, please don't command me any further. Let this be the favor you grant me.’”
“Thus, O king, were born unto Pandu five sons who were begotten by celestials and were endued with great strength, and who all lived to achieve great fame and expand the Kuru race. Each bearing every auspicious mark on his person, handsome like Soma, proud as the lion, well-skilled in the use of the bow, and of leonine tread, breast, heart, eyes, neck and prowess, those foremost of men, resembling the celestials themselves in might, began to grow up. And beholding them and their virtues growing with years, the great Rishis dwelling on that snowcapped sacred mountain were filled with wonder. And the five Pandavas and the hundred sons of Dhritarashtra—that propagator of the Kuru race—grew up rapidly like a cluster of lotuses in a lake.’”
“Thus, O king, five sons were born to Pandu, fathered by celestial beings and gifted with immense strength, destined to achieve great fame and expand the Kuru lineage. Each of them possessed every auspicious mark, was handsome like the moon, proud as a lion, skilled with a bow, and bore a majestic presence, with a strong chest, brave heart, bright eyes, and powerful neck. These exceptional men, resembling the celestial beings in power, began to grow up. Seeing them develop and embody such virtues over the years, the great sages living on that sacred snow-capped mountain were filled with awe. The five Pandavas and the hundred sons of Dhritarashtra—the one who continued the Kuru lineage—grew up quickly like a cluster of lotuses in a lake.”
SECTION CXXV
(Sambhava Parva continued)
“Vaisampayana said, “Beholding his five handsome sons growing up before him in that great forest on the charming mountain slope, Pandu felt the last might of his arms revive once more. One day in the season of spring which maddens every creature the king accompanied by his wife (Madri), began to rove in the woods where every tree had put forth new blossoms. He beheld all around Palasas and Tilakas and Mangoes and Champakas and Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and Kuruvakas with swarms of maddened bees sweetly humming about. And there were flowers of blossoming Parijatas with the Kokilas pouring forth their melodies from under every twig echoing with the sweet hums of the black bees. And he beheld also various other kinds of trees bent down with the weight of their flowers and fruits. And there were also many fine pools of water overgrown with hundreds of fragrant lotuses. Beholding all these, Pandu felt the soft influence of desire. Roving like a celestial with a light heart amidst such scenery, Pandu was alone with his wife Madri in semi-transparent attire. And beholding the youthful Madri thus attired, the king’s desire flamed up like a forest-fire. And ill-able to suppress his desire thus kindled at the sight of his wife of eyes like lotus-petals, he was completely overpowered. The king then seized her against her will, but Madri trembling in fear resisted him to the best of her might. Consumed by desire, he forgot everything about his misfortune. And, O thou of Kuru’s race unrestrained by the fear of (the Rishi’s) curse and impelled by fate, the monarch, overpowered by passion, forcibly sought the embraces of Madri, as if he wished to put an end to his own life. His reason, thus beguiled by the great Destroyer himself by intoxicating his senses, was itself lost with his life. And the Kuru king Pandu, of virtuous soul, thus succumbed to the inevitable influence of Time, while united in intercourse with his wife.
Vaisampayana said, “Seeing his five handsome sons growing up in that great forest on the beautiful mountain slope, Pandu felt a resurgence of strength within him. One day in the spring, a season that drives all creatures wild, the king, along with his wife Madri, began to wander in the woods where every tree had burst into new blossoms. He saw Palasas, Tilakas, Mangoes, Champakas, Parihadrakas, Karnikaras, Asokas, Kesaras, Atimuktas, and Kuruvakas, all abuzz with swarms of excited bees humming sweetly around them. There were flowers of blooming Parijatas, with Kokilas singing their melodies from every branch, echoing with the gentle hums of the black bees. He also noticed many other types of trees weighed down by their flowers and fruits. Additionally, there were lovely pools of water covered with hundreds of fragrant lotuses. As he took all this in, Pandu felt a soft pull of desire. Roaming like a celestial being with a light heart amid such scenery, he was alone with his wife Madri, who wore semi-transparent attire. Upon seeing the youthful Madri in that outfit, the king's desire ignited like a forest fire. Unable to control the passion sparked by the sight of his lotus-eyed wife, he was completely overwhelmed. The king then tried to seize her against her will, but Madri, trembling in fear, resisted him as best as she could. Consumed by desire, he forgot all about his misfortune. And, O descendant of Kuru, disregarding the fear of the Rishi’s curse and driven by fate, the monarch, overtaken by passion, forcibly sought Madri’s embrace, as if he wished to end his own life. His reason, deceived by the great Destroyer who intoxicated his senses, was lost along with his life. And the virtuous Kuru king Pandu, thus succumbed to the inescapable influence of Time, while united with his wife.”
“Then Madri, clasping the body of her senseless lord, began to weep aloud. And Kunti with her sons and the twins of Madri, hearing those cries of grief, came to the spot where the king lay in that state. Then, O king, Madri addressing Kunti in a piteous voice, said, ‘Come hither alone, O Kunti, and let the children stay there.’ Hearing these words, Kunti, bidding the children stay, ran with speed, exclaiming, ‘Woe to me!’ And beholding both Pandu and Madri lying prostrate on the ground she went in grief and affliction, saying, ‘Of passions under complete control, this hero, O Madri, had all along been watched by me with care. How did he then forgetting the Rishi’s curse, approach thee with enkindled desire? O Madri, this foremost of men should have been protected by thee. Why didst thou tempt him into solitude? Always melancholy at the thought of the Rishi’s curse, how came he to be merry with thee in solitude? O princess of Valhika, more fortunate than myself, thou art really to be envied, for thou hast seen the face of our lord suffused with gladness and joy.’
“Then Madri, holding the body of her lifeless husband, started to cry loudly. And Kunti, along with her sons and Madri's twins, hearing her cries of sorrow, rushed to the place where the king lay. Then, O king, Madri, speaking to Kunti in a sorrowful voice, said, ‘Come here alone, O Kunti, and let the children stay back.’ Hearing this, Kunti told the children to stay and quickly ran over, exclaiming, ‘Woe is me!’ And seeing both Pandu and Madri lying on the ground, she was filled with grief and despair, saying, ‘This hero, who had controlled his passions so well, O Madri, was always watched over by me with care. How then, forgetting the Rishi’s curse, did he approach you with desire? O Madri, this greatest of men should have been protected by you. Why did you lure him into solitude? Always sad at the thought of the Rishi’s curse, how could he be happy with you alone? O princess of Valhika, more fortunate than I, you are truly to be envied, for you have seen our lord's face filled with happiness and joy.’”
“Madri then replied, saying, ‘Revered sister, with tears in my eyes, I resisted the king, but he could not control himself, bent on, as it were making the Rishi’s curse true.’
“Madri then replied, saying, ‘Dear sister, with tears in my eyes, I fought against the king, but he couldn't control himself, determined to make the Rishi’s curse come true.’”
“Kunti then said, ‘I am the older of his wedded wives; the chief religious merit must be mine. Therefore, O Madri, prevent me not from achieving that which must be achieved. I must follow our lord to the region of the dead. Rise up, O Madri, and yield me his body. Rear thou these children.’ Madri replied, saying, ‘I do clasp our lord yet, and have not allowed him to depart; therefore, I shall follow him. My appetite hath not been appeased. Thou art my older sister, O let me have thy sanction. This foremost one of the Bharata princes had approached me, desiring to have intercourse. His appetite unsatiated, shall I not follow him in the region of Yama to gratify him? O revered one, if I survive thee, it is certain I shall not be able to rear thy children as if they were mine. Will not sin touch me on that account? But, thou, O Kunti, shall be able to bring my sons up as if they were thine. The king, in seeking me wishfully, hath gone to the region of spirits; therefore, my body should be burnt with his. O revered sister, withhold not thy sanction to this which is agreeable to me. Thou wilt certainly bring up the children carefully. That indeed, would be very agreeable to me. I have no other direction to give!’
“Kunti then said, ‘I am the older of his married wives; the main religious benefit should be mine. So, Madri, don’t stop me from achieving what must be done. I have to follow our lord to the afterlife. Get up, Madri, and give me his body. You raise these children.’ Madri replied, ‘But I’m still holding onto our lord, and I won’t let him go; so, I will follow him. I’m not satisfied yet. You are my older sister, please give me your permission. This top prince of the Bharatas came to me, wanting to be intimate. If he’s unsatisfied, should I not follow him into Yama’s realm to fulfill him? Oh respected one, if I outlive you, I know I won’t be able to raise your children as if they were my own. Won’t that be a sin for me? But you, Kunti, will be able to raise my sons as if they were yours. The king, desiring me, has moved on to the spirit world; so, my body should be cremated with his. Oh revered sister, don’t deny me this which would make me happy. You will definitely take care of the children well. That, indeed, would please me greatly. I have no other wishes!’”
“Vaisampayana continued, ‘Having said this, the daughter of the king of Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord, that bull among men.’”
“Vaisampayana continued, ‘After saying this, the daughter of the king of Madras, Pandu's wife, climbed onto the funeral pyre of her husband, that great man.’”
SECTION CXXVI
(Sambhava Parva continued)
“Vaisampayana said, ‘The godlike Rishis, wise in counsels, beholding the death of Pandu, consulted with one another, and said, ‘The virtuous and renowned king Pandu, abandoning both sovereignty, and kingdom came hither for practising ascetic austerities and resigned himself to the ascetics dwelling on this mountain. He hath hence ascended to heaven, leaving his wife and infant sons as a trust in our hands. Our duty now is to repair to his kingdom with these his offspring, and his wife.’
“Vaisampayana said, ‘The godlike sages, wise in their advice, noticed the death of Pandu and discussed among themselves, saying, ‘The virtuous and well-known King Pandu, giving up both his rule and his kingdom, came here to practice ascetic austerities and entrusted himself to the ascetics living on this mountain. He has now ascended to heaven, leaving his wife and young sons in our care. Our responsibility now is to return to his kingdom with his children and his wife.’”
“Vaisampayana continued, ‘Then those godlike Rishis of magnanimous hearts, and crowned with ascetic success, summoning one another, resolved to go to Hastinapura with Pandu’s children ahead, desiring to place them in the hands of Bhishma and Dhritarashtra. The ascetics set out that very moment, taking with them those children and Kunti and the two dead bodies. And though unused to toil all her life, the affectionate Kunti now regarded as very short the really long journey she had to perform. Having arrived at Kurujangala within a short time, the illustrious Kunti presented herself at the principal gate. The ascetics then charged the porters to inform the king of their arrival. The men carried the message in a trice to the court. And the citizens of Hastinapura, hearing of the arrival of thousands of Charanas and Munis, were filled with wonder. And it was soon after sunrise that they began to come out in numbers with their wives and children to behold those ascetics. Seated in all kinds of cars and conveyances by thousands, vast numbers of Kshatriyas with their wives, and Brahmanas with theirs came out. And the concourse of Vaisyas and Sudras too was as large on the occasion. The vast assemblage was very peaceful, for every heart then was inclined to piety. And there also came out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal sage (Dhritarashtra) endued with the vision of knowledge and Vidura himself and the venerable Satyavati and the illustrious princess of Kosala and Gandhari accompanied by the other ladies of the royal household. And the hundred sons of Dhritarashtra, decked with various ornaments, also came out.
Vaisampayana continued, “Then those godlike Rishis with generous hearts, crowned with the success of their ascetic practices, called on one another and decided to go to Hastinapura with Pandu’s children, wanting to place them in the care of Bhishma and Dhritarashtra. The ascetics set off right away, taking the children, Kunti, and the two lifeless bodies with them. Although Kunti had never endured hard work in her life, she now saw what was actually a long journey as rather short. After a brief time, they reached Kurujangala, and the prestigious Kunti arrived at the main gate. The ascetics then instructed the porters to inform the king of their arrival. The men quickly delivered the message to the court. Upon hearing about the arrival of thousands of Charanas and Munis, the citizens of Hastinapura were filled with amazement. Soon after sunrise, they began to emerge in large numbers with their wives and children to see those ascetics. Thousands of Kshatriyas, along with their wives, and Brahmanas with theirs, came out in all sorts of vehicles. The gathering of Vaisyas and Sudras was similarly large on this occasion. The massive assembly was very calm, as everyone’s heart was inclined toward righteousness. Bhishma, the son of Santanu, Somadatta or Valhika, the wise royal sage Dhritarashtra, Vidura, the respected Satyavati, the illustrious princess of Kosala, Gandhari, and other ladies of the royal household also came out. And the hundred sons of Dhritarashtra, adorned with various ornaments, also made their appearance.
“The Kauravas, then, accompanied by their priest, saluted the Rishis by lowering their heads, and took their seats before them. The citizens also saluting the ascetics and bowing down unto them with touching the ground, took their seats there. Then Bhishma, setting that vast concourse perfectly still, duly worshipped, O king, those ascetics by offering them water to wash their feet with and the customary Arghya. And having done this, he spoke unto them about the sovereignty and the kingdom. Then the oldest of the ascetics with matted locks on head and loins covered with animal skin, stood up, and with the concurrence of the other Rishis, spoke as follows, ‘You all know that that possessor of the sovereignty of the Kurus who was called king Pandu, had, after abandoning the pleasures of the world, repaired hence to dwell on the mountain of a hundred peaks. He adopted the Brahmacharya mode of life, but for some inscrutable purpose the gods have in view, this his eldest son, Yudhishthira, was born there, begotten by Dharma himself. Then that illustrious king obtained from Vayu this other son—the foremost of all mighty men—called Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will humble all bowmen in the world. Look here again at these tigers among men, mighty in the use of the bow, the twin children begotten upon Madri by the twin Aswins. Leading in righteousness the life of a Vanaprastha in the woods, illustrious Pandu hath thus revived the almost extinct line of his grandfather. The birth, growth, and Vedic studies of these children of Pandu, will, no doubt, give you great pleasure. Steadily adhering to the path of the virtuous and the wise, and leaving behind him these children, Pandu departed hence seventeen days ago. His wife Madri, beholding him placed in the funeral pyre and about to be consumed, herself ascended the same pyre, and sacrificing her life thus, hath gone with her lord to the region reserved for chaste wives. Accomplish now whatever rites should be performed for their benefit. These are (the unburnt portions of) their bodies. Here also are their children—these oppressors of foes—with their mother. Let these be now received with due honours. After the completion of the first rites in honour of the dead, let the virtuous Pandu, who had all along been the supporter of the dignity of the Kurus, have the first annual Sraddha (sapindakarana) performed with a view to installing him formally among the Pitris.’
The Kauravas, along with their priest, bowed to the Rishis and took their seats before them. The citizens also paid their respects to the ascetics, touching the ground as they bowed, and settled in as well. Then Bhishma quieted the large gathering and respectfully served the ascetics by offering them water for washing their feet and the traditional Arghya. After that, he addressed them about the sovereignty and the kingdom. Then the eldest ascetic with matted hair and dressed in animal skin stood up and, with the agreement of the other Rishis, spoke: “You all know that Pandu, the ruler of the Kurus, after renouncing worldly pleasures, went to live on the mountain with a hundred peaks. He chose a life of Brahmacharya, but for some mysterious purpose that the gods have in mind, his eldest son, Yudhishthira, was born there, fathered by Dharma himself. Then that great king received from Vayu another son—the strongest of all men—named Bhima. This other son, born to Kunti by Indra, is Dhananjaya, whose feats will surpass all archers in the world. Look at these formidable men, skilled in archery, the twin sons born to Madri by the twin Aswins. Living righteously as Vanaprasthas in the forest, the distinguished Pandu has thus revived his grandfather's nearly extinct lineage. The birth, growth, and Vedic education of these sons of Pandu will surely bring you immense joy. Steadfast in the path of the virtuous and wise, Pandu departed from this world seventeen days ago, leaving behind these children. His wife Madri, seeing him on the funeral pyre about to be consumed, joined him on that pyre and, sacrificing her life, went with her husband to the realm for chaste wives. Now perform whatever rites should be done for their benefit. Here are the unburned portions of their bodies. Also present are their children—these conquerors of foes—with their mother. Let them be received with the proper honors. After completing the initial rites for the deceased, let the virtuous Pandu, who always upheld the honor of the Kurus, have his first annual Sraddha (sapindakarana) performed to formally establish him among the Pitris.”
“Vaisampayana continued, ‘The ascetics with Guhyakas, having said this unto the Kurus, instantly disappeared in the very sight of the people. And beholding the Rishis and the Siddhas thus vanish in their sight like vapoury forms appearing and disappearing in the skies, the citizens filled with wonder returned to their homes.’”
“Vaisampayana continued, ‘The ascetics along with the Guhyakas, after saying this to the Kurus, suddenly vanished right in front of everyone. Seeing the Rishis and the Siddhas disappear like mist that appears and fades away in the sky, the townspeople, amazed, returned to their homes.’”
SECTION CXXVII
(Sambhava Parva continued)
“Vaisampayana continued, ‘Dhritarashtra then said, ‘O Vidura, celebrate the funeral ceremonies of that lion among kings viz., Pandu, and of Madri also, in right royal style. For the good of their souls, distribute cattle, cloths, gems and diverse kinds of wealth, every one receiving as much as he asketh for. Make arrangements also for Kunti’s performing the last rites of Madri in such a style as pleaseth her. And let Madri’s body be so carefully wrapped up that neither the Sun nor Vayu (god of wind) may behold it. Lament not for the sinless Pandu. He was a worthy king and hath left behind him five heroic sons equal unto the celestials themselves.’
Vaisampayana continued, “Dhritarashtra then said, ‘O Vidura, hold the funeral ceremonies for that great king, Pandu, and for Madri as well, in a truly royal manner. For the benefit of their souls, distribute cattle, clothes, gems, and various types of wealth, with everyone receiving as much as they ask for. Also, make arrangements for Kunti to perform the last rites for Madri in a way that pleases her. And let Madri’s body be carefully wrapped so that neither the Sun nor Vayu (the god of wind) can see it. Don’t mourn for the sinless Pandu. He was a noble king and has left behind five heroic sons who are equal to the celestial beings themselves.’”
“Vaisampayana continued, ‘Then Vidura, O Bharata, saying, ‘So be it,’ in consultation with Bhishma, fixed upon a sacred spot for the funeral rites of Pandu. The family priests went out of the city without loss of time, carrying with them the blazing sacred fire fed with clarified butter and rendered fragrant therewith. Then friends, relatives, and adherents, wrapping it up in cloth, decked the body of the monarch with the flowers of the season and sprinkled various excellent perfumes over it. And they also decked the hearse itself with garlands and rich hangings. Then placing the covered body of the king with that of his queen on that excellent bier decked out so brightly, they caused it to be carried on human shoulders. With the white umbrella (of state) held over the hearse with waving yak-tails and sounds of various musical instruments, the whole scene looked bright and grand. Hundreds of people began to distribute gems among the crowd on the occasion of the funeral rites of the king. At length some beautiful robes, and white umbrellas and larger yak-tails, were brought for the great ceremony. The priests clad in white walked in the van of the procession pouring libations of clarified butter on the sacred fire blazing in an ornamental vessel. And Brahmanas, and Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased king, loudly wailing in these accents, ‘O prince, where dost thou go, leaving us behind, and making us forlorn and wretched for ever?’ And Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they came to a romantic wood on the banks of the Ganga. There they laid down the hearse on which the truthful and lion-hearted prince and his spouse lay. Then they brought water in many golden vessels, washed the prince’s body besmeared before with several kinds of fragrant paste, and again smeared it over with sandal paste. They then dressed it in a white dress made of indigenous fabrics. And with the new suit on, the king seemed as if he was living and only sleeping on a costly bed.
Vaisampayana continued, "Then Vidura, O Bharata, said, 'So be it,' and, after consulting with Bhishma, chose a sacred spot for Pandu's funeral rites. The family priests left the city promptly, carrying the blazing sacred fire, which was fed with clarified butter and made fragrant. Friends, relatives, and supporters wrapped the monarch's body in cloth, adorned it with seasonal flowers, and sprinkled various excellent perfumes on it. They also decorated the hearse with garlands and rich hangings. They placed the covered bodies of the king and his queen on that beautifully adorned bier and had it carried on human shoulders. With a white umbrella of state held over the hearse, waving yak tails, and the sounds of various musical instruments, the entire scene was bright and grand. Hundreds of people started handing out gems to the crowd during the king's funeral rites. Eventually, some beautiful robes, white umbrellas, and larger yak tails were brought for the significant ceremony. The priests, dressed in white, led the procession, pouring libations of clarified butter onto the sacred fire burning in an ornamental vessel. Brahmanas, Kshatriyas, Vaisyas, and Sudras by the thousands followed the deceased king, loudly mourning, 'O prince, where are you going, leaving us behind, making us forlorn and miserable forever?' Bhishma, Vidura, and the Pandavas also wept aloud. Finally, they reached a beautiful grove by the banks of the Ganga. There they laid the hearse down, on which the truthful and brave prince and his spouse rested. Then they brought water in many golden vessels, washed the prince's body, which had been smeared with various fragrant pastes, and applied sandalwood paste again. They dressed him in a white garment made from local fabrics. With the new outfit on, the king looked as if he were alive and simply sleeping on an expensive bed."
“When the other funeral ceremonies also were finished in consonance with the directions of the priests, the Kauravas set fire to the dead bodies of the king and the queen, bringing lotuses, sandal-paste, and other fragrant substances to the pyre.
“When the other funeral ceremonies were completed according to the priests' instructions, the Kauravas set fire to the bodies of the king and queen, bringing lotuses, sandalwood paste, and other fragrant items to the pyre."
“Then seeing the bodies aflame, Kausalya burst out, ‘O my son, my son!’—and fell down senseless on the ground. And seeing her down the citizens and the inhabitants of the provinces began to wail from grief and affection for their king. And the birds of the air and the beasts of the field were touched by the lamentations of Kunti. And Bhishma, the son of Santanu, and the wise Vidura, and the others also that were there, became disconsolate.
“Then, seeing the bodies on fire, Kausalya cried out, ‘Oh my son, my son!’—and collapsed, unconscious on the ground. When they saw her down, the citizens and the people of the provinces began to mourn for their king out of grief and love. The birds in the sky and the animals in the fields were moved by Kunti's cries of sorrow. Bhishma, the son of Santanu, along with the wise Vidura and others who were there, became heartbroken.”
“Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru ladies, all performed the watery ceremony of the king. And when all this was over, the people, themselves filled with sorrow, began to console the bereaved sons of Pandu. And the Pandavas with their friends began to sleep on the ground. Seeing this the Brahmanas and the other citizens also renounced their beds. Young and old, all the citizens grieved on account of the sons of king Pandu, and passed twelve days in mourning with the weeping Pandavas.’”
“While crying, Bhishma, Vidura, Dhritarashtra, the Pandavas, and the Kuru women all participated in the king’s water ceremony. Once everything was finished, the people, filled with their own sorrow, started to comfort the grieving sons of Pandu. The Pandavas, along with their friends, chose to sleep on the ground. Seeing this, the Brahmanas and other citizens also gave up their beds. Young and old alike mourned for the sons of King Pandu, spending twelve days in mourning alongside the weeping Pandavas.”
SECTION CXXVIII
(Sambhava Parva continued)
“Vaisampayana said, ‘Then Bhishma and Kunti with their friends celebrated the Sraddha of the deceased monarch, and offered the Pinda. And they feasted the Kauravas and thousands of Brahmanas unto whom they also gave gems and lands. Then the citizens returned to Hastinapura with the sons of Pandu, now that they had been cleansed from the impurity incident to the demise of their father. All then fell to weeping for the departed king. It seemed as if they had lost one of their own kin.
“Vaisampayana said, ‘Then Bhishma and Kunti, along with their friends, held a memorial for the deceased king and made the offerings. They hosted a feast for the Kauravas and thousands of Brahmins, giving them gems and land as well. After that, the citizens returned to Hastinapura with the sons of Pandu, now that they had been purified from the grief of their father's passing. Everyone then began to cry for the lost king. It felt like they had lost one of their own family members.”
“When the Sraddha had been celebrated in the manner mentioned above, the venerable Vyasa, seeing all the subjects sunk in grief, said one day to his mother Satyavati, ‘Mother, our days of happiness have gone by and days of calamity have succeeded. Sin beginneth to increase day by day. The world hath got old. The empire of the Kauravas will no longer endure because of wrong and oppression. Go thou then into the forest, and devote thyself to contemplation through Yoga. Henceforth society will be filled with deceit and wrong. Good work will cease. Do not witness the annihilation of thy race, in thy old age.’
“When the Sraddha had been celebrated as mentioned earlier, the honored Vyasa, seeing everyone overwhelmed with grief, said one day to his mother Satyavati, ‘Mother, our days of happiness are behind us, and calamity has taken their place. Sin is growing every day. The world has aged. The Kauravas’ empire will not last because of wrong and oppression. So go into the forest, and dedicate yourself to meditation through Yoga. From now on, society will be filled with deceit and injustice. Good deeds will come to an end. Don't witness the destruction of your family in your old age.’”
“Acquiescing in the words of Vyasa, Satyavati entered the inner apartments and addressed her daughter-in-law, saying, ‘O Ambika, I hear that in consequence of the deeds of your grandsons, this Bharata dynasty and its subjects will perish. If thou permit, I would go to the forest with Kausalya, so grieved at the loss of her son.’ O king, saying this the queen, taking the permission of Bhishma also, went to the forest. And arriving there with her two daughters-in-law, she became engaged in profound contemplation, and in good time leaving her body ascended to heaven.’
“Agreeing with Vyasa's words, Satyavati went to the inner chambers and said to her daughter-in-law, ‘O Ambika, I’ve heard that because of your grandsons’ actions, the Bharata dynasty and its people will be doomed. If it’s okay with you, I’d like to go to the forest with Kausalya, who is heartbroken over her son’s death.’ O king, after saying this and getting Bhishma’s permission, the queen went to the forest. Once there with her two daughters-in-law, she entered deep meditation and eventually left her body to ascend to heaven.”
“Vaisampayana continued, ‘Then the sons of king Pandu, having gone through all the purifying rites prescribed in the Vedas, began to grow up in princely style in the home of their father. Whenever they were engaged in play with the sons of Dhritarashtra, their superiority of strength became marked. In speed, in striking the objects aimed at, in consuming articles of food, and scattering dust, Bhimasena beat all the sons of Dhritarashtra. The son of the Wind-god pulled them by the hair and made them fight with one another, laughing all the while. And Vrikodara easily defeated those hundred and one children of great energy as if they were one instead of being a hundred and one. The second Pandava used to seize them by the hair, and throwing them down, to drag them along the earth. By this, some had their knees broken, some their heads, and some their shoulders. That youth, sometimes holding ten of them, drowned them in water, till they were nearly dead. When the sons of Dhritarashtra got up to the boughs of a tree for plucking fruits, Bhima used to shake that tree, by striking it with his foot, so that down came the fruits and the fruitpluckers at the same time. In fact, those princes were no match for Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make a display of his strength by thus tormenting them in childishness but not from malice.
Vaisampayana continued, “Then the sons of King Pandu, having gone through all the purifying rituals required in the Vedas, started growing up like princes in their father’s house. Whenever they played with the sons of Dhritarashtra, it became clear that they were stronger. In speed, accuracy, eating, and kicking up dust, Bhimasena outperformed all the sons of Dhritarashtra. The son of the Wind-god would pull their hair and make them fight each other, laughing the whole time. Vrikodara easily defeated those hundred and one energetic kids as if they were just one. The second Pandava would grab them by the hair and throw them down, dragging them along the ground. As a result, some ended up with broken knees, some with broken heads, and some with broken shoulders. This young man, sometimes holding ten of them, would dunk them in water until they were nearly drowning. When the sons of Dhritarashtra climbed into a tree to pick fruits, Bhima would shake the tree by kicking it so that the fruits and the pickers came crashing down together. Honestly, those princes were no match for Bhima in fighting, speed, or skill. Bhima showed off his strength by teasing them in a playful way, but not out of malice.”
“Seeing these wonderful exhibitions of the might of Bhima, the powerful Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility towards him. And the wicked and unrighteous Duryodhana, through ignorance and ambition, prepared himself for an act of sin. He thought, ‘There is no other individual who can compare with Bhima, the second son of Pandu, in point of prowess. I shall have to destroy him by artifice. Singly, Bhima dares a century of us to the combat. Therefore, when he shall sleep in the garden, I shall throw him into the current of the Ganga. Afterwards, confining his eldest brother Yudhishthira and his younger brother Arjuna, I shall reign sole king without molestation.’ Determined thus, the wicked Duryodhana was ever on the watch to find out an opportunity for injuring Bhima. And, O Bharata, at length at a beautiful place called Pramanakoti on the banks of the Ganga, he built a palace decorated with hangings of broad-cloth and other rich stuffs. And he built this palace for sporting in the water there, and filled it with all kinds of entertaining things and choice viands. Gay flags waved on the top of this mansion. The name of the house was ‘the water-sport house.’ Skilful cooks prepared various kinds of viands. When all was ready, the officers gave intimation to Duryodhana. Then the evil-minded prince said unto the Pandavas, ‘Let us all go to the banks of the Ganga graced with trees and crowned with flowers and sport there in the water.’ And upon Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the Pandavas with them, mounted country-born elephants of great size and cars resembling towns, and left the metropolis.
Seeing these amazing displays of Bhima's strength, the powerful Duryodhana, the eldest son of Dhritarashtra, began to feel hostility towards him. The wicked and unscrupulous Duryodhana, driven by ignorance and ambition, set himself up for a sinful act. He thought, 'There’s no one who can match Bhima, the second son of Pandu, in strength. I will have to take him out by deceit. Bhima, by himself, challenges a hundred of us to fight. So, when he falls asleep in the garden, I will throw him into the Ganga. After that, by taking his older brother Yudhishthira and younger brother Arjuna out of the picture, I will be the sole king without any trouble.' With this resolution, the wicked Duryodhana was always on the lookout for a chance to harm Bhima. And, O Bharata, eventually at a beautiful place called Pramanakoti on the banks of the Ganga, he built a palace adorned with colorful decorations and luxurious items. He constructed this palace for water sports, filling it with all kinds of fun activities and delicious food. Colorful flags waved at the top of this mansion, which was called 'the water-sport house.' Skilled cooks prepared various kinds of dishes. Once everything was ready, the officials notified Duryodhana. Then the scheming prince said to the Pandavas, 'Let’s all go to the banks of the Ganga, filled with trees and flowers, and enjoy some time in the water.' After Yudhishthira agreed to this, the sons of Dhritarashtra, taking the Pandavas with them, mounted large local elephants and chariots that were as grand as towns and left the city.
“On arriving at the place, the princes dismissed their attendants, and surveying the beauty of the gardens and the groves, entered the palace, like lions entering their mountain caves. On entering they saw that the architects had handsomely plastered the walls and the ceilings and that painters had painted them beautifully. The windows looked very graceful, and the artificial fountains were splendid. Here and there were tanks of pellucid water in which bloomed forests of lotuses. The banks were decked with various flowers whose fragrance filled the atmosphere. The Kauravas and the Pandavas sat down and began to enjoy the things provided for them. They became engaged in play and began to exchange morsels of food with one another. Meanwhile the wicked Duryodhana had mixed a powerful poison with a quantity of food, with the object of making away with Bhima. That wicked youth who had nectar in his tongue and a razor in his heart, rose at length, and in a friendly way fed Bhima largely with that poisoned food, and thinking himself lucky in having compassed his end, was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu together became cheerfully engaged in sporting in the water. Their sport having been finished, they dressed themselves in white habiliments, and decked themselves with various ornaments. Fatigued with play, they felt inclined in the evening to rest in the pleasurehouse belonging to the garden. Having made the other youths take exercise in the waters, the powerful second Pandava was excessively fatigued. So that on rising from the water, he lay down on the ground. He was weary and under the influence of the poison. And the cool air served to spread the poison over all his frame, so that he lost his senses at once. Seeing this Duryodhana bound him with chords of shrubs, and threw him into the water. The insensible son of Pandu sank down till he reached the Naga kingdom. Nagas, furnished with fangs containing virulent venom, bit him by thousands. The vegetable poison, mingled in the blood of the son of the Wind god, was neutralised by the snake-poison. The serpents had bitten all over his frame, except his chest, the skin of which was so tough that their fangs could not penetrate it.
Upon arriving at the location, the princes dismissed their attendants and, taking in the beauty of the gardens and groves, entered the palace like lions stepping into their mountain caves. Inside, they noticed that the architects had elegantly plastered the walls and ceilings, and the painters had decorated them beautifully. The windows looked very charming, and the artificial fountains were magnificent. Here and there were ponds of clear water filled with blooming lotus flowers. The banks were adorned with various flowers whose fragrance filled the air. The Kauravas and the Pandavas sat down and began to enjoy the offerings. They started playing and exchanged bites of food with one another. Meanwhile, the devious Duryodhana had mixed a potent poison into a portion of food with the intent to eliminate Bhima. That wicked youth, whose words were sweet but whose heart was malicious, eventually rose and, in a friendly manner, fed Bhima a generous portion of the poisoned food. Thinking he was fortunate to have achieved his aim, he was extremely pleased. Then, the sons of Dhritarashtra and Pandu happily engaged in play in the water. After their fun was over, they dressed in white garments and adorned themselves with various ornaments. Tired from playing, they felt like resting in the garden’s pleasure house in the evening. After getting the other young men to exercise in the water, the strong second Pandava became extremely fatigued. So, upon rising from the water, he lay down on the ground. He was exhausted and under the influence of the poison. The cool air spread the poison throughout his body, causing him to lose consciousness immediately. Seeing this, Duryodhana bound him with plant cords and tossed him into the water. The unconscious son of Pandu sank down until he reached the Naga kingdom. Nagas, armed with fangs containing deadly venom, bit him thousands of times. The plant poison mixed into the blood of the son of the Wind god was neutralized by the snake venom. The serpents bit all over his body except for his chest, which was so tough that their fangs could not penetrate it.
“On regaining consciousness, the son of Kunti burst his bands and began to press the snakes down under the ground. A remnant fled for life, and going to their king Vasuki, represented, ‘O king of snakes, a man drowned under the water, bound in chords of shrubs; probably he had drunk poison. For when he fell amongst us, he was insensible. But when we began to bite him, he regained his senses, and bursting his fetters, commenced laying at us. May it please Your Majesty to enquire who is.’
“Once he came to, the son of Kunti broke his bonds and started pressing the snakes into the ground. One escaped for its life and went to their king, Vasuki, reporting, ‘O king of snakes, there’s a man who was submerged in the water, tied up with vines; he must have swallowed poison. When he fell among us, he was unconscious. But as we started to bite him, he came to his senses, broke free, and began attacking us. Please, Your Majesty, investigate who he is.’”
“Then Vasuki, in accordance with the prayer of the inferior Nagas, went to the place and saw Bhimasena. Of the serpents, there was one, named Aryaka. He was the grandfather of the father of Kunti. The lord of serpents saw his relative and embraced him. Then, Vasuki, learning all, was pleased with Bhima, and said to Aryaka with satisfaction, ‘How are we to please him? Let him have money and gems in profusion.”
“Then Vasuki, following the request of the lesser Nagas, went to the location and saw Bhimasena. Among the serpents, there was one called Aryaka. He was the grandfather of Kunti’s father. The lord of serpents saw his relative and embraced him. After learning everything, Vasuki was pleased with Bhima and said to Aryaka with satisfaction, ‘How can we make him happy? Let’s give him plenty of money and gems.’”
“On hearing the words of Vasuki, Aryaka said, ‘O king of serpents, when Your Majesty is pleased with him, no need of wealth for him! Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength. There is the strength of a thousand elephants in each one of those vessels. Let this prince drink as much as he can.’
“Upon hearing Vasuki's words, Aryaka said, ‘O king of serpents, when you are pleased with him, he doesn’t need any wealth! Allow him to drink from the nectar vessels and gain unimaginable strength. Each of those vessels contains the strength of a thousand elephants. Let this prince drink as much as he wants.’”
“The king of serpents gave his consent. And the serpents thereupon began auspicious rites. Then purifying himself carefully, Bhimasena facing the east began to drink nectar. At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full. At length, the serpents prepared an excellent bed for him, on which he lay down at ease.’”
“The king of serpents agreed. Then the serpents started their ceremonial rites. After carefully purifying himself, Bhimasena faced east and began to drink the nectar. In one breath, he gulped down the contents of an entire vessel, and in this way, he drained eight jars one after the other until he was full. Finally, the serpents set up a comfortable bed for him, where he lay down comfortably.”
SECTION CXXIX
(Sambhava Parva continued)
“Vaisampayana said, ‘Meanwhile the Kauravas and the Pandavas, after having thus sported there, set out, without Bhima, for Hastinapura, some on horses, some on elephants, while others preferred cars and other conveyances. And on their way they said to one another, ‘Perhaps, Bhima hath gone before us.’ And the wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy.
“Vaisampayana said, ‘Meanwhile, the Kauravas and the Pandavas, after having played there, set out for Hastinapura without Bhima, some on horses, some on elephants, while others chose chariots and other means of transport. Along the way, they said to each other, ‘Maybe Bhima has gone ahead of us.’ And the treacherous Duryodhana felt happy at missing Bhima and entered the city with his brothers in joy.’”
“The virtuous Yudhishthira, himself unacquainted with vice and wickedness, regarded others to be as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto his mother, said, after making obeisance to her, ‘O mother, hath Bhima come? O good mother, I don’t find him here. Where may he have gone? We long sought for him everywhere in the gardens and the beautiful woods; but found him nowhere. At length, we thought that the heroic Bhima preceded us all. O illustrious dame, we came hither in great anxiety. Arrived here, where hath he gone? Have you sent him anywhere? O tell me, I am full of doubts respecting the mighty Bhima. He had been asleep and hath not come. I conclude he is no more.’
“The virtuous Yudhishthira, who was unfamiliar with vice and wickedness, believed that others were just as honest as he was. The eldest son of Pritha, filled with brotherly affection, approached his mother and, after bowing to her, said, ‘O mother, has Bhima come? O dear mother, I don’t see him here. Where could he have gone? We searched for him everywhere in the gardens and the beautiful woods, but we couldn’t find him anywhere. Finally, we thought that the heroic Bhima must have gone ahead of us. O esteemed lady, we came here very worried. Now that we are here, where has he gone? Did you send him somewhere? Please tell me, I am filled with doubts about the mighty Bhima. He was asleep and hasn’t arrived. I fear he may be gone.’”
“Hearing these words of the highly intelligent Yudhishthira, Kunti shrieked, in alarm, and said, ‘Dear son, I have not seen Bhima. He did not come to me. O, return in haste, and with your brothers search for him.’
“Hearing these words from the very wise Yudhishthira, Kunti cried out in alarm and said, ‘Dear son, I haven’t seen Bhima. He didn’t come to me. Oh, hurry back, and search for him with your brothers.’”
“Having said this in affliction to her eldest son, she summoned Vidura, and said, ‘O illustrious Kshattri, Bhimasena is missing! Where has he gone? The other brothers have all come back from the gardens, only Bhima of mighty arms does not come home! Duryodhana likes him not. The Kaurava is crooked and malicious and low-minded and imprudent. He coveteth the throne openly. I am afraid he may have in a fit of anger slain my darling. This afflicts me sorely, indeed, it burns my heart.’
“Having expressed this distress to her eldest son, she called for Vidura and said, ‘Oh, esteemed Kshattri, Bhimasena is missing! Where could he be? The other brothers have all returned from the gardens, but only Bhima, with his mighty arms, hasn’t come home! Duryodhana doesn’t like him. The Kaurava is deceitful, malicious, petty, and reckless. He openly desires the throne. I'm afraid he may have, in a moment of anger, killed my beloved. This deeply troubles me; it truly torments my heart.’”
“Vidura replied, ‘Blessed dame, say not so! Protect thy other sons with care. If the wicked Duryodhana be accused, he may slay thy remaining sons. The great sage hath said that all thy sons will be long-lived. Therefore, Bhima will surely return and gladden thy heart.’
“Vidura replied, ‘Dear lady, please don’t say that! Take care of your other sons. If the evil Duryodhana is accused, he might kill your remaining sons. The great sage has said that all your sons will live long. So, Bhima will definitely return and bring you joy.’”
“Vaisampayana continued, ‘The wise Vidura, having said this unto Kunti, returned to his abode, while Kunti, in great anxiety, continued to stay at home with her children.
“Vaisampayana continued, ‘The wise Vidura, after telling this to Kunti, went back to his place, while Kunti, feeling very anxious, stayed at home with her children.
“Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt strong beyond measure in consequence of the nectar he had taken having been all digested. Seeing him awake, the Nagas began to console and cheer him, saying, ‘O thou of mighty arms, the strength-giving liquor thou hast drunk will give thee the might of ten thousand elephants! No one now will be able to vanquish thee in fight. O bull of Kuru’s race, do thou bath in this holy and auspicious water and return home. Thy brothers are disconsolate because of thee.’
“Meanwhile, Bhimasena woke up from that sleep on the eighth day and felt incredibly strong because the nectar he had consumed had fully digested. Seeing him awake, the Nagas began to comfort and encourage him, saying, ‘O mighty warrior, the strength-giving drink you have taken will give you the power of ten thousand elephants! No one will be able to defeat you in battle now. O bull of the Kuru lineage, take a bath in this sacred and auspicious water and return home. Your brothers are heartbroken because of you.’”
“Then Bhima purified himself with a bath in those waters, and decked in white robes and flowery garlands of the same hue, ate of the paramanna (rice and sugar pudding) offered to him by the Nagas. Then that oppressor of all foes, decked in celestial ornaments, received the adorations and blessings of the snakes, and saluting them in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the selfsame gardens wherein he had been sporting, and vanished in his very sight.
“Then Bhima washed himself in those waters and, dressed in white clothes and adorned with flowery garlands of the same color, ate the paramanna (rice and sugar pudding) offered to him by the Nagas. That enemy of all foes, adorned with heavenly ornaments, received the worship and blessings of the snakes, and after greeting them back, rose from the depths. The Nagas lifted the lotus-eyed Pandava from beneath the waters and placed him in the same gardens where he had been playing, then disappeared right before his eyes.”
“The mighty Bhimasena, arrived on the surface of the earth, ran with speed to his mother. And bowing down unto her and his eldest brother, and smelling the heads of his younger brothers, that oppressor of all foes was himself embraced by his mother and every one of those bulls among men. Affectionate unto one another, they all repeatedly exclaimed, ‘What is our joy today, O what joy!’
“The powerful Bhimasena, having come to earth, hurried to his mother. Bowing to her and his oldest brother, and smelling the heads of his younger brothers, that conqueror of enemies was embraced by his mother and all those strong men. Loving each other, they all exclaimed repeatedly, ‘What joy we have today, oh what joy!’”
‘Then Bhima, endued with great strength and prowess, related to his brothers everything about the villainy of Duryodhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. Thereupon Yudhishthira said, ‘Do thou observe silence on this. Do not speak of this to any one. From this day, protect ye all one another with care.’ Thus cautioned by the righteous Yudhishthira, they all, with Yudhishthira himself, became very vigilant from that day. And lest negligence might occur on the part of the sons of Kunti, Vidura continually offered them sage advice.
Then Bhima, filled with great strength and skill, told his brothers everything about Duryodhana's treachery and the fortunate and unfortunate events that had happened to him in the world of the Serpents. Yudhishthira then said, "Keep this to yourselves. Don't talk about it to anyone. From now on, let’s all take care of each other." Following Yudhishthira's wise warning, they all, including Yudhishthira himself, became very watchful from that day on. To ensure the sons of Kunti didn’t become careless, Vidura repeatedly gave them wise advice.
“Some time after, Duryodhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra’s son by a Vaisya wife), moved by his friendship for the Pandavas, informed them of this. Vrikodara, however, swallowed it without any hesitation, and digested it completely. And, though virulent the poison produced no effects on Bhima.
“Later on, Duryodhana once more added fresh, potent, and lethal poison to Bhima’s food. But Yuyutsu (Dhritarashtra’s son by a Vaisya woman), feeling loyal to the Pandavas, warned them about it. Nevertheless, Vrikodara ate it without hesitation and completely digested it. And even though the poison was deadly, it had no effect on Bhima.”
“When that terrible poison intended for the destruction of Bhima failed of its effect, Duryodhana. Karna and Sakuni, without giving up their wicked design had recourse to numerous other contrivances for accomplishing the death of the Pandavas. And though every one of these contrivances was fully known to the Pandavas, yet in accordance with the advice of Vidura they suppressed their indignation.
“When that terrible poison meant to kill Bhima didn't work, Duryodhana, Karna, and Sakuni, unwilling to abandon their evil plans, turned to many other schemes to try to eliminate the Pandavas. Even though the Pandavas were fully aware of each of these plots, they restrained their anger as per Vidura's advice.”
“Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing their time in idleness and growing naughty, appointed Gautama as their preceptor and sent them unto him for instruction. Born among a clump of heath, Gautama was well-skilled in the Vedas and it was under him (also called Kripa) that the Kuru princes began to learn the use of arms.’”
“Meanwhile, King Dhritarashtra saw the Kuru princes wasting their time and becoming unruly, so he appointed Gautama as their teacher and sent them to him for training. Gautama, who was born in a patch of scrub, was very knowledgeable in the Vedas, and it was under him (also known as Kripa) that the Kuru princes started learning to use weapons.”
SECTION CXXX
(Sambhava Parva continued)
“Janamejaya said, ‘O Brahmana, it behoveth thee to relate to me everything about the birth of Kripa. How did he spring from a clump of heath? Whence also did he obtain his weapons?’
“Janamejaya said, ‘O Brahmana, you should tell me everything about Kripa’s birth. How did he come from a patch of brush? Where did he also get his weapons?’”
“Vaisampayana said, ‘O king, the great sage Gautama had a son named Saradwat. This Saradwat was born with arrows (in hand). O oppressor of foes, the son of Gautama exhibited great aptitude for the study of the science of weapons, but none for the other sciences. Saradwat acquired all his weapons by those austerities by which Brahmanas in student life acquire the knowledge of Vedas. Gautama (the son of Gotama) by his aptitude for the science of weapons and by his austerities made Indra himself greatly afraid of him. Then, O thou of Kuru’s race, the chief of the gods summoned a celestial damsel named Janapadi and sent her unto Gautama, saying, ‘Do thy best to disturb the austerities of Gautama.’ Repairing unto the charming asylum of Saradwat, the damsel began to tempt the ascetic equipped with bow and arrows. Beholding that Apsara, of figure unrivalled on earth for beauty, alone in those woods and clad in a single piece of cloth, Saradwat’s eyes expanded with delight. At the sight of the damsel, his bow and arrows slipped from his hand and his frame shook all over with emotion; but possessed of ascetic fortitude and strength of soul, the sage mustered sufficient patience to bear up against the temptation. The suddenness, however, of his mental agitation, caused an unconscious emission of his vital fluid. Leaving his bow and arrows and deer-skin behind, he went away, flying from the Apsara. His vital fluid, however, having fallen upon a clump of heath, was divided into two parts, whence sprang two children that were twins.
“Vaisampayana said, ‘O king, the great sage Gautama had a son named Saradwat. This Saradwat was born with arrows in his hands. O mighty ruler, Gautama’s son showed a remarkable talent for mastering the science of weapons, but none for the other disciplines. Saradwat gained all his weaponry through the rigorous practices that Brahmanas undertake during their student life to learn the Vedas. Gautama, due to his skill in weaponry and his austerities, made even Indra himself quite fearful of him. Then, O descendant of Kuru, the chief of the gods summoned a celestial maiden named Janapadi and sent her to Gautama, instructing her, ‘Do your best to distract Gautama’s austerities.’ Arriving at the enchanting hermitage of Saradwat, the maiden began to tempt the ascetic, who was armed with a bow and arrows. Seeing that Apsara, possessing unparalleled beauty and dressed in a single piece of cloth, alone in those woods, Saradwat's eyes widened with delight. At the sight of her, his bow and arrows slipped from his grip, and his body trembled with emotion; but being strong in his ascetic resolve, the sage gathered enough patience to withstand the temptation. However, the sudden wave of his mental turmoil caused an involuntary release of his vital essence. Abandoning his bow, arrows, and deer-skin, he fled from the Apsara. His vital essence, however, fell onto a patch of heath, resulting in the birth of two children, who were twins.’
“And it happened that a soldier in attendance upon king Santanu while the monarch was out a-hunting in the woods, came upon the twins. And seeing the bow and arrows and deer-skin on the ground, he thought they might be the offspring of some Brahmana proficient in the science of arms. Deciding thus, he took up the children along with the bow and arrows, and showed what he had to the king. Beholding them the king was moved with pity, and saying, ‘Let these become my children,’ brought them to his palace. Then that first of men, Santanu, the son of Pratipa having brought Gautama’s twins into his house, performed in respect of them the usual rites of religion. And he began to bring them up and called them Kripa and Kripi, in allusion to the fact that he brought them up from motives of pity (Kripa). The son of Gotama having left his former asylum, continued his study of the science of arms in right earnest. By his spiritual insight he learnt that his son and daughter were in the palace of Santanu. He thereupon went to the monarch and represented everything about his lineage. He then taught Kripa the four branches of the science of arms, and various other branches of knowledge, including all their mysteries and recondite details. In a short time Kripa became an eminent professor of the science (of arms). And the hundred sons of Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis, and many other princes from various lands, began to receive lessons from him in that science.’”
“And it happened that a soldier serving King Santanu while the king was out hunting in the woods found the twins. Seeing the bow, arrows, and deer skin on the ground, he thought they might belong to the children of some Brahmana skilled in the art of warfare. With this in mind, he picked up the children along with the bow and arrows and presented them to the king. The king felt compassion when he saw them and said, ‘Let these become my children,’ bringing them to his palace. Then Santanu, the son of Pratipa, took Gautama’s twins into his home and performed the usual religious rites for them. He began raising them and named them Kripa and Kripi, referring to the fact that he took them in out of pity (Kripa). The son of Gotama, having left his previous refuge, continued to study the art of warfare seriously. Through his spiritual insight, he learned that his son and daughter were in King Santanu's palace. He then went to the king and explained his lineage. He taught Kripa the four branches of the art of warfare and various other fields of knowledge, including all their mysteries and intricacies. Soon, Kripa became a distinguished instructor in the science of arms. The hundred sons of Dhritarashtra, the Pandavas along with the Yadavas, the Vrishnis, and many other princes from different lands began taking lessons from him in that science.”
SECTION CXXXI
(Sambhava Parva continued)
“Vaisampayana said, ‘Desirous of giving his grandsons a superior education, Bhishma was on the look-out for a teacher endued with energy and well-skilled in the science of arms. Deciding, O chief of the Bharatas, that none who was not possessed of great intelligence, none who was not illustrious or a perfect master of the science of arms, none who was not of godlike might, should be the instructor of the Kuru (princes), the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas under the tuition of Bharadwaja’s son, the intelligent Drona skilled in all the Vedas. Pleased with the reception given him by the great Bhishma, that foremost of all men skilled in arms, viz., illustrious Drona of world-wide fame, accepted the princes as his pupils. And Drona taught them the science of arms in all its branches. And, O monarch, both the Kauravas and the Pandavas endued with immeasurable strength, in a short time became proficient in the use of all kinds of arms.’
Vaisampayana said, "Wanting to provide his grandsons with a top-notch education, Bhishma was searching for a teacher who was energetic and highly skilled in the art of warfare. Concluding, O chief of the Bharatas, that only a person of great intelligence, one who was notable and a true master of martial science, and one who possessed godlike strength, should teach the Kuru princes, the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas under the guidance of Bharadwaja’s son, the wise Drona, who was proficient in all the Vedas. Grateful for the warm welcome he received from the great Bhishma, the renowned Drona, known worldwide for his expertise in arms, accepted the princes as his students. Drona then taught them the art of warfare in all its aspects. And, O monarch, both the Kauravas and the Pandavas, blessed with immense strength, quickly became skilled in the use of all types of weapons."
“Janamejaya asked, ‘O Brahmana, how was Drona born? How and whence did he acquire his arms? How and why came he unto the Kurus? Whose son also was he endued with such energy? Again, how was his son Aswatthaman, the foremost of all skilled in arms born? I wish to hear all this! Please recite them in detail.’
“Janamejaya asked, ‘O Brahmana, how was Drona born? How and where did he get his weapons? How and why did he come to the Kurus? Whose son was he to possess such strength? And how was his son Aswatthaman, the greatest skilled in arms, born? I want to hear all of this! Please tell me in detail.’”
“Vaisampayana said, ‘There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions. Arrived at the bank of the stream, he saw Ghritachi herself, that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous languor of attitude, the damsel rose from the water after her ablutions were over. And as she was gently treading on the bank, her attire which was loose became disordered. Seeing her attire disordered, the sage was smitten with burning desire. The next moment his vital fluid came out, in consequence of the violence of his emotion. The Rishi immediately held it in a vessel called a drona. Then, O king, Drona sprang from the fluid thus preserved in that vessel by the wise Bharadwaja. And the child thus born studied all the Vedas and their branches. Before now Bharadwaja of great prowess and the foremost of those possessing a knowledge of arms, had communicated to the illustrious Agnivesa, a knowledge of the weapon called Agneya. O foremost one of Bharata’s race, the Rishi (Agnivesa) sprung from fire now communicated the knowledge of that great weapon to Drona the son of his preceptor.
Vaisampayana said, “At the source of the Ganga, there lived a great sage named Bharadwaja, who strictly followed his vows. One day, long ago, he decided to celebrate the Agnihotra sacrifice and went with many great Rishis to the Ganga to purify themselves. When they arrived at the riverbank, he saw Ghritachi, the beautiful Apsara, who had come there a little earlier. With a proud expression on her face, mixed with a seductive grace, she emerged from the water after her purifications. As she walked gently along the bank, her loose clothing became disordered. Seeing this, the sage was overwhelmed with desire, and in that moment, he lost control. He quickly collected his vital fluid in a vessel known as a drona. Then, O king, from that preserved fluid, Drona was born. This child grew up to study all the Vedas and their branches. Previously, Bharadwaja, a skilled warrior and the best among those knowledgeable in arms, had taught the famous Agnivesa about the powerful weapon called Agneya. Now, O distinguished descendant of Bharata, Agnivesa, born of fire, passed on the knowledge of that great weapon to Drona, the son of his teacher.”
“There was a king named Prishata who was a great friend of Bharadwaja. About this time Prishata had a son born unto him, named Drupada. And that bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day to come to the hermitage of Bharadwaja to play with Drona and study in his company. O monarch, when Prishata was dead, this Drupada of mighty arms became the king of the northern Panchalas. About this time the illustrious Bharadwaja also ascended to heaven. Drona continuing to reside in his father’s hermitage devoted himself to ascetic austerities. Having become well-versed in the Vedas and their branches and having burnt also all his sins by asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring married Kripi, the daughter of Saradwat. And this woman, ever engaged in virtuous acts and the Agnihotra, and the austerest of penances, obtained a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible being in the skies said, ‘The voice of this child hath, like the neighing of a horse, been audible all around. The child shall, therefore, be known by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. Continuing to reside in that hermitage he devoted himself to the study of the science of arms.
There was a king named Prishata who was a great friend of Bharadwaja. Around this time, Prishata had a son named Drupada. Drupada, the strong Kshatriya and son of Prishata, would visit Bharadwaja's hermitage every day to play with Drona and study together. When Prishata died, Drupada, with his powerful arms, became the king of the northern Panchalas. Around this same time, the renowned Bharadwaja also passed away. Drona stayed in his father's hermitage, dedicating himself to ascetic practices. He became well-versed in the Vedas and their various branches, burning away all his sins through his austerity. Following his father’s teachings and driven by the wish for children, he married Kripi, the daughter of Saradwat. Kripi, always engaged in virtuous deeds and the Agnihotra, as well as the strictest penances, gave birth to a son named Aswatthaman. As soon as Aswatthaman was born, he neighed like the celestial horse Ucchaihsravas. Hearing this sound, an unseen being in the sky said, "The voice of this child, like the neighing of a horse, has been heard all around. Therefore, he will be called Aswatthaman (the horse-voiced)." Drona was extremely happy with the birth of his son. While continuing to live in that hermitage, he devoted himself to the study of martial arts.
“O king, it was about this time that Drona heard that the illustrious Brahmana Jamadagnya, that slayer of foes, that foremost one among all wielders of weapons, versed in all kinds of knowledge, had expressed a desire of giving away all his wealth to Brahmanas. Having heard of Rama’s knowledge of arms and of his celestial weapons also, Drona set his heart upon them as also upon the knowledge of morality that Rama possessed. Then Drona of mighty arms, endued with high ascetic virtues, accompanied by disciples who were all devoted to vows ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja possessed of high ascetic merit, beheld the son of Bhrigu, the exterminator of all foes, endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race Drona, giving him his name, told him of his birth in the line of Angiras. And touching the ground with his head, he worshipped Rama’s feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, ‘Know me to have sprung from Bharadwaja, but not in any woman’s womb! I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth.’
“O king, around this time, Drona learned that the famous Brahmana Jamadagnya, a fierce warrior and the best among all who wield weapons, skilled in all kinds of knowledge, wanted to give away all his wealth to Brahmanas. After hearing about Rama’s expertise in arms and his divine weapons, Drona became eager for those skills, as well as for the moral wisdom that Rama had. Then, Drona, strong and dedicated to high ascetic practices, along with his disciples who were committed to vows and austerities, set out for the Mahendra mountains. When he arrived at Mahendra, the son of Bharadwaja, known for his great ascetic achievements, saw the son of Bhrigu, the vanquisher of all foes, who was patient and had complete control over his mind. Drona, along with his disciples, approached this descendant of the Bhrigu line, introduced himself, and shared about his birth in the Angiras lineage. Bowing down with his head to the ground, he worshipped Rama’s feet. Upon seeing the esteemed son of Jamadagni preparing to retreat into the woods after giving away all his wealth, Drona stated, ‘Know that I come from Bharadwaja, but not from any woman’s womb! I am a Brahmana of noble birth, named Drona, here to seek your wealth.’”
“On hearing him, that illustrious grinder of the Kshatriya race replied, Thou art welcome, O best of regenerate ones! Tell me what thou desirest. Thus addressed by Rama, the son of Bharadwaja replied unto that foremost of all smiters, desirous of giving away the whole of his wealth, ‘O thou of multifarious vows, I am a candidate for thy eternal wealth,’ ‘O thou of ascetic wealth, returned Rama, ‘My gold and whatever other wealth I had, have all been given away unto Brahmanas! This earth also, to the verge of the sea, decked with towns and cities, as with a garland of flowers, I have given unto Kasyapa. I have now my body only and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have! I would give it thee! Say quickly!’
“On hearing him, that distinguished member of the Kshatriya class responded, You are welcome, O best of the enlightened! Tell me what you desire. Addressed by Rama, the son of Bharadwaja replied to that greatest of all warriors, eager to give away all his wealth, ‘O you of many vows, I seek your everlasting wealth.’ ‘O you of spiritual riches,’ replied Rama, ‘I have given away all my gold and whatever other wealth I had to the Brahmanas! This entire land, from here to the sea, adorned with towns and cities like a garland of flowers, I have given to Kasyapa. Now, I have only my body and my various valuable weapons left. I am ready to give either my body or my weapons. Tell me which one you want! I will give it to you! Speak quickly!’”
“Drona answered, O son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recalling them.’
“Drona replied, 'O son of Bhrigu, you should give me all your weapons along with the secrets of throwing and retrieving them.’”
“Saying, ‘So be it,’ the son of Bhrigu gave all his weapons unto Drona,—indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded that best of Brahmanas then, glad at heart, set out, for (the city of) his friend Drupada.’”
“Saying, ‘So be it,’ the son of Bhrigu handed all his weapons to Drona—indeed, the entire art of warfare with its rules and secrets. Accepting everything and feeling fully rewarded, that great Brahmana then, happy in his heart, set out for the city of his friend Drupada.”
SECTION CXXXII
(Sambhava Parva continued)
“Vaisampayana said, ‘Then, O king, the mighty son of Bharadyaja presented himself before Drupada, and addressing that monarch, said, ‘Know me for thy friend.’ Thus addressed by his friend, the son of Bharadwaja, with a joyous heart, the lord of the Panchalas was ill-able to bear that speech. The king, intoxicated with the pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, ‘O Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose. Friendship can never subsist between a poor man and a rich man, between a man of letters and an unlettered mind, between a hero and a coward. Why dost thou desire the continuance of our former friendship? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a car-warrior can never be a friend to one who is so; and one who is not a king never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship?’
“Vaisampayana said, ‘Then, O king, the powerful son of Bharadyaja came before Drupada and said to the king, ‘Recognize me as your friend.’ Hearing this from his friend, the son of Bharadwaja, the lord of the Panchalas couldn't handle it and felt overwhelmed with joy. However, the king, filled with pride from his wealth, furrowed his brows in anger and, with reddened eyes, spoke these words to Drona, ‘O Brahmana, your understanding is clearly not very sharp if you suddenly tell me that you are my friend! You, of all people, should know that great kings don’t make friends with unfortunate and poor individuals like you! Yes, there was friendship between us before, when we were both in similar situations. But time, which ruins everything, also ruins friendships. In this world, no friendship lasts forever in anyone's heart. Time wears it away, and anger can destroy it as well. So don't cling to that faded friendship. Don’t think about it any longer. The friendship I had with you, O foremost of Brahmanas, was for a specific reason. Friendship cannot exist between a poor person and a rich one, between an educated person and an uneducated one, between a hero and a coward. Why do you wish to continue our past friendship? Friendship or rivalry can only exist between those in similar circumstances of wealth or power. The poor and the rich cannot be friends or enemies. Someone of low birth can never be friends with someone of noble birth; someone who is not a warrior cannot be friends with one who is; and someone who is not a king cannot have a king as a friend. So why do you wish to continue our former friendship?’”
“Vaisampayana continued, ‘Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital Drona bent his steps towards the capital of the Kurus, named after the elephant.’”
“Vaisampayana continued, ‘After being addressed by Drupada, the powerful son of Bharadwaja was filled with anger. After a moment of reflection, he decided on his course of action. Seeing the arrogance of the Panchala king, he wanted to put a stop to it effectively. Quickly leaving the Panchala capital, Drona made his way to the Kuru capital, which was named after the elephant.’”
SECTION CXXXIII
(Sambhava Parva continued)
“Vaisampayana said, ‘Arrived at Hastinapura, that best of Brahmanas, the son of Bharadwaja, continued to live privately in the house of Gautama (Kripa). His mighty son (Aswatthaman) at intervals of Kripa’s teaching, used to give the sons of Kunti lessons in the use of arms. But as yet none knew of Aswatthaman’s prowess.
“Vaisampayana said, ‘When they reached Hastinapura, the best of the Brahmanas, the son of Bharadwaja, continued to live quietly in Gautama's (Kripa’s) house. His powerful son (Aswatthaman) occasionally taught the sons of Kunti how to handle weapons during Kripa’s lessons. But so far, nobody was aware of Aswatthaman’s skills.’
“Drona had thus lived privately for some time in the house of Kripa when one day the heroic princes, all in a company, came out of Hastinapura. And coming out of the city, they began to play with a ball and roam about in gladness of heart. And it so happened that the ball with which they had been playing fell into a well. And thereupon the princes strove their best to recover it from the well. But all the efforts the princes made to recover it proved futile. They then began to eye one another bashfully, and not knowing how to recover it, their anxiety became great. Just at this time they beheld a Brahmana near enough unto them, of darkish hue, decrepit and lean, sanctified by the performance of the Agnihotra and who had finished his daily rites of worship. And beholding that illustrious Brahmana, the princes who had despaired of success surrounded him immediately. Drona (for that Brahmana was no other), seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them said, ‘Shame on your Kshatriya might, and shame also on your skill in arms! You have been born in the race of Bharata! How is it that ye cannot recover the ball (from the bottom of this well)? If ye promise me a dinner today, I will, with these blades of grass, bring up not only the ball ye have lost but this ring also that I now throw down!’ Thus saying, Drona that oppressor of foes, taking off his ring, threw it down into the dry well. Then Yudhishthira, the son of Kunti, addressing Drona, said, ‘O Brahmana (thou askest for a trifle)! Do thou, with Kripa’s permission, obtain of us that which would last thee for life!’ Thus addressed, Drona with smiles replied unto the Bharata princes, saying, ‘This handful of long grass I would invest, by my mantras, with the virtue of weapons. Behold these blades possess virtues that other weapons, have not! I will, with one of these blades, pierce the ball, and then pierce that blade with another, and that another with a third, and thus shall I, by a chain, bring up the ball.’
Drona had been living quietly in Kripa's house for a while when one day the heroic princes all left Hastinapura together. As they exited the city, they started playing with a ball and enjoying themselves. Suddenly, the ball fell into a well. The princes tried their hardest to get it back, but all their efforts were in vain. They looked at each other awkwardly, and their anxiety grew as they didn’t know how to retrieve it. Just then, they noticed a Brahmin nearby, dark-skinned, old, and thin, who had completed his daily rituals. Seeing the distressed princes, Drona (who was that Brahmin) smiled slightly, aware of his own abilities, and said to them, “Shame on your Kshatriya strength and your skills with weapons! You were born into the Bharata lineage! How is it that you can’t get the ball back from the bottom of this well? If you promise me dinner today, I will use these blades of grass to not only retrieve the ball but also this ring that I’m going to throw down!” Saying this, Drona, the foe destroyer, took off his ring and tossed it into the dry well. Yudhishthira, the son of Kunti, then said to Drona, “Oh Brahmin, that's just a small request! With Kripa’s permission, please ask us for something that will benefit you for a lifetime!” In response, Drona smiled and told the Bharata princes, “I will use this handful of long grass, and with my mantras, empower it like a weapon. These blades have abilities that no other weapons have! I will use one of these blades to pierce the ball, then pierce that blade with another, and that blade with a third, and in this way, I’ll create a chain to bring up the ball.”
“Vaisampayana continued, ‘Then Drona did exactly what he had said. And the princes were all amazed and their eyes expanded with delight. And regarding what they had witnessed to be very extraordinary, they said, O learned Brahmana, do thou bring up the ring also without loss of time.’
“Vaisampayana continued, ‘Then Drona did exactly what he had said. The princes were all amazed, their eyes widening with delight. Considering what they had witnessed to be truly extraordinary, they said, O learned Brahmana, please bring up the ring without delay.’”
“Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought it up at once. And taking the ring thus brought up from the well still pierced with his arrow, he coolly gave it to the astonished princes. Then the latter, seeing the ring thus recovered, said, ‘We bow to thee, O Brahmana! None else owneth such skill. We long to know who thou art and whose son. What also can we do for thee?’
“Then the renowned Drona, drawing his bow with an arrow, struck the ring and brought it up instantly. Taking the ring, still pierced by his arrow, from the well, he calmly handed it to the amazed princes. Seeing the ring recovered in this way, they said, ‘We salute you, O Brahmana! No one else possesses such skill. We are eager to know who you are and your lineage. What can we do for you?’”
“Thus addressed, Drona replied unto the princes, saying, ‘Do ye repair unto Bhishma and describe to him my likeness and skill. The mighty one will recognize me.’ The princes then saying, ‘So be it,’ repaired unto Bhishma and telling him of the purport of that Brahmana’s speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhishma at once understood that the Brahmana was none else than Drona, and thinking that he would make the best preceptor for the princes, went in person unto him and welcoming him respectfully, brought him over to the place. Then Bhishma, that foremost of all wielders of arms, adroitly asked him the cause of his arrival at Hastinapura. Asked by him, Drona represented everything as it had happened, saying, ‘O sir, in times past I went to the great Rishi Agnivesa for obtaining from him his weapons, desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the humble guise of a Brahmacharin, with matted locks on my head. At that time, actuated by the same motives, the prince of Panchala, the mighty Yajnasena, also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many, many years. O thou of Kuru’s race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, always speaking and doing what was agreeable to me. For gratifying me, O Bhishma, he used to tell me, ‘O Drona, I am the favourite child of my illustrious father. When the king installeth me as monarch of the Panchalas, the kingdom shall be thine. O friend, this, indeed, is my solemn promise. My dominion, wealth and happiness, shall all be dependent on thee.’ At last the time came for his departure. Having finished his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remembered his words ever afterwards.
“After this, Drona replied to the princes, saying, ‘Go to Bhishma and tell him about my appearance and skills. The great one will recognize me.’ The princes agreed, saying, ‘Sure,’ and went to Bhishma. They told him what the Brahmana had said and shared everything about his extraordinary feat. Hearing all of this from the princes, Bhishma immediately understood that the Brahmana was Drona. Thinking he would be the best teacher for the princes, he went to him personally and greeted him with respect, bringing him to the place. Then Bhishma, the greatest of all warriors, skillfully asked him why he had come to Hastinapura. In response, Drona explained everything that had happened, saying, ‘Sir, long ago I went to the great Rishi Agnivesa to obtain his weapons, hoping to learn the art of warfare as well. I dedicated myself to serving my mentor, living with him for many years in the humble form of a student, with matted hair. At that time, the prince of Panchala, the powerful Yajnasena, also lived in the same hermitage, motivated by the same desires. He became a dear friend, always caring for me. I liked him very much. In fact, we lived together for a long time. O you of Kuru’s lineage, from our earliest years we studied together, and he was my friend since childhood, always saying and doing things that pleased me. To make me happy, O Bhishma, he used to tell me, ‘O Drona, I am the favorite child of my illustrious father. When the king makes me the ruler of the Panchalas, the kingdom will be yours. O friend, this is my solemn promise. My rule, wealth, and happiness will all depend on you.’ Finally, the time came for him to leave. Having completed his studies, he headed back to his homeland. I offered him my best wishes then, and I remembered his words ever since.”
“Some time after, in obedience to the injunctions of my father and tempted also by the desire of offspring, I married Kripi of short hair, who gifted with great intelligence, had observed many rigid vows, and was ever engaged in the Agnihotra and other sacrifices and rigid austerities. Gautami, in time, gave birth to a son named Aswatthaman of great prowess and equal in splendour unto the Sun himself. Indeed, I was pleased on having obtained Aswatthaman as much as my father had been on obtaining me.
“Some time later, following my father's wishes and also driven by the desire for children, I married Kripi, who had short hair and was incredibly intelligent. She practiced many strict vows and was always engaged in the Agnihotra and other sacrifices and severe austerities. Eventually, Gautami gave birth to a son named Aswatthaman, who was powerful and as radiant as the Sun. Truly, I felt as happy about having Aswatthaman as my father did when he had me.”
“And it so happened that one day the child Aswatthaman observing some rich men’s sons drink milk, began to cry. At this I was so beside myself that I lost all knowledge of the point of the compass. Instead of asking him who had only a few kine (so that if he gave me one, he would no longer be able to perform his sacrifices and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had many, and for that I wandered from country to country. But my wanderings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of my son’s playmates gave him water mixed with powdered rice. Drinking this, the poor boy, was deceived into the belief that he had taken milk, and began to dance in joy, saying, ‘O, I have taken milk. I have taken milk!’ Beholding him dance with joy amid these playmates smiling at his simplicity, I was exceedingly touched. Hearing also the derisive speeches of busy-bodies who said, ‘Fie upon the indigent Drona, who strives not to earn wealth, whose son drinking water mixed with powdered rice mistaketh it for milk and danceth with joy, saying, ‘I have taken milk,—I have taken milk!’—I was quite beside myself. Reproaching myself much, I at last resolved that even if I should have to live cast off and censured by Brahmanas, I would not yet, from desire of wealth, be anybody’s servant, which is ever hateful. Thus resolved, O Bhishma, I went, for former friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been installed in the sovereignty (of the Somakas), I regarded myself as blessed beyond compare. Joyfully I went unto that dear friend of mine seated on the throne, remembering my former friendship with him and also his own words to me. And, O illustrious one, approaching Drupada, I said, ‘O tiger among men, know me for thy friend!’—Saying this, I approached him confidently as a friend should. But Drupada, laughing in derision cast me off as if I were a vulgar fellow. Addressing me he said, ‘Thy intelligence scarcely seemeth to be of a high order inasmuch as approaching me suddenly, thou sayest thou art my friend! Time that impaireth everything, impaireth friendship also. My former friendship with thee was for a particular purpose. One of impure birth can never be a friend of one who is of pure birth. One who is not a car-warrior can never be a friend of one who is such. Friendship can only subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for ever in my heart. Time impaireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-off friendship between us. Think not of it any longer. The friendship I had with thee, O best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou, therefore, desire, the revival of our former friendship? O thou of simple understanding, great kings can never have friendship with such indigent and luckless wight as thou? One who is not a king can never have a king for his friend. I do not remember ever having promised thee my kingdom. But, O Brahmana, I can now give thee food and shelter for one night.’—Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled with wrath, I have come to the Kurus, desirous of obtaining intelligent and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell me what I am to do.’
“And it just so happened that one day the child Aswatthaman saw some wealthy men’s sons drinking milk and started to cry. At that moment, I was so overwhelmed that I lost all sense of direction. Instead of asking the man who only had a few cows (knowing that if he gave me one, he wouldn't be able to perform his sacrifices and would thus suffer a loss of virtue), I was eager to get a cow from someone who had many, and for that, I traveled from place to place. But my travels were fruitless, and I couldn't get a milch cow. After returning empty-handed, some of my son's friends gave him water mixed with powdered rice. When he drank it, the poor boy was tricked into thinking he had drunk milk and started dancing in joy, saying, ‘Oh, I’ve had milk! I’ve had milk!’ Seeing him dance with joy while his friends smiled at his innocence touched me deeply. I also heard the mocking remarks from busybodies saying, ‘Shame on the poor Drona, who doesn’t strive to earn wealth, whose son drinks water mixed with powdered rice and mistakes it for milk, dancing with joy, saying, ‘I’ve had milk! I’ve had milk!’—I was completely beside myself. Blaming myself a lot, I finally decided that even if I had to live outcast and criticized by Brahmanas, I would not, out of a desire for wealth, be anyone’s servant, which is always despicable. So, resolved, O Bhishma, I went, out of old friendship, to the king of the Somakas, taking my beloved child and wife with me. Upon hearing that he had been made king (of the Somakas), I felt immensely blessed. I joyfully approached that dear friend of mine seated on the throne, recalling my former friendship with him and his own words to me. And, O illustrious one, as I approached Drupada, I said, ‘Oh, tiger among men, recognize me as your friend!’—Saying this, I approached him confidently as a friend should. But Drupada, laughing in disdain, dismissed me as if I were a commoner. He said, ‘Your intelligence doesn’t seem very high, coming to me all of a sudden and claiming friendship! Time, which affects everything, also affects friendship. My past friendship with you was for a specific reason. Someone of low birth can never be a friend to someone of high birth. A non-car-warrior can never be friends with one who is. Friendship can only exist between people of the same rank, not between those who are unequal. Friendship does not last forever in my heart. Time diminishes friendships, just as anger can destroy them. So do not cling to that faded friendship between us. Don't think about it anymore. The friendship I once had with you, oh best of Brahmanas, was for a special purpose. There can be no friendship between a poor man and a rich man, between an uneducated person and a scholar, between a coward and a hero. Why do you, therefore, desire the revival of our former friendship? Oh, you of simple understanding, great kings can never be friends with such a poor and unfortunate person as you! One who is not a king can never have a king as a friend. I do not remember ever promising you my kingdom. But, oh Brahmana, I can offer you food and shelter for one night.’—Thus addressed by him, I quickly left his presence with my wife, vowing to do what I would certainly do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled with rage; I have come to the Kurus, eager to find intelligent and capable pupils. I come to Hastinapura to fulfill your wishes. Oh, tell me what I should do.”
“Vaisampayana continued, ‘Thus addressed by the son of Bharadwaja, Bhishma said unto him, ‘String thy bow, O Brahmana, and make the Kuru princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad heart to thy fill every comfort in their abode. Thou art the absolute lord, O Brahmana, of what ever wealth the Kurus have and of their sovereignty and kingdom! The Kurus are thine (from this day). Think that as already accomplished which may be in thy heart. Thou art, O Brahmana, obtained by us as the fruit of our great good luck. Indeed, the favour thou hast conferred upon me by thy arrival is great.’
“Vaisampayana continued, ‘Addressed by the son of Bharadwaja, Bhishma said to him, ‘Prepare your bow, O Brahmana, and train the Kuru princes to be skilled in combat. Honored by the Kurus, enjoy all the comforts of their home with a joyful heart. You are the ultimate master, O Brahmana, of all the wealth the Kurus possess, as well as their power and kingdom! From this day forward, the Kurus belong to you. Consider everything in your heart as already achieved. You are, O Brahmana, the reward of our great fortune. Truly, your arrival has greatly blessed me.’”
SECTION CXXXIV
(Sambhava Parva continued)
“Vaisampayana said, ‘Thus worshipped by Bhishma, Drona, that first of men, endued with great energy, took up his quarters in the abode of the Kurus and continued to live there, receiving their adorations. After he had rested a while, Bhishma, taking with him his grandsons, the Kaurava princes, gave them unto him as pupils, making at the same time many valuable presents. And the mighty one (Bhishma) also joyfully gave unto the son of Bharadwaja a house that was tidy and neat and well-filled with paddy and every kind of wealth. And that first of archers, Drona, thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and Dhritarashtra, as his pupils. And having accepted them all as his pupils, one day Drona called them apart and making them touch his feet, said to them with a swelling heart, ‘I have in my heart a particular purpose. Promise me truly, ye sinless ones, that when ye have become skilled in arms, ye will accomplish it.’
“Vaisampayana said, ‘After being honored by Bhishma, Drona, the greatest of men, settled in the Kurus' home and continued to live there, receiving their worship. After resting for a bit, Bhishma, accompanied by his grandsons, the Kaurava princes, presented them to him as students while also giving many valuable gifts. The great Bhishma joyfully provided Drona, the son of Bharadwaja, with a tidy, well-stocked house filled with rice and all kinds of wealth. Drona happily accepted the Kauravas, the sons of Pandu and Dhritarashtra, as his students. One day, after taking them aside and having them touch his feet, Drona spoke to them with a full heart, ‘I have a specific goal in mind. Promise me sincerely, you virtuous ones, that when you become skilled in combat, you will achieve it.’”
“Vaisampayana continued, ‘Hearing these words, the Kuru princes remained silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeatedly, shedding tears of joy all the while. Then Drona endued with great prowess taught the sons of Pandu (the use of) many weapons both celestial and human. And, O bull of the Bharata race, many other princes also flocked to that best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas. Arjuna, however, from devotion to the science of arms, always stayed by the side of his preceptor, and in skill, strength of arms, and perseverance, excelled all (his class-fellows). Indeed, although the instruction the preceptor gave, was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow-pupils. And Drona was convinced that none of his pupils would (at any time) be able to be equal to that son of Indra.
Vaisampayana continued, “After hearing this, the Kuru princes were silent. But Arjuna, O king, pledged to achieve whatever it was. Drona then joyfully embraced Arjuna and repeatedly inhaled the fragrance of his hair, shedding tears of happiness all the while. Then Drona, endowed with great skill, taught the Pandu sons how to use many weapons, both divine and ordinary. And, O strongest of the Bharata lineage, many other princes also gathered around that greatest of Brahmanas to learn martial skills. The Vrishnis and the Andhakas, along with princes from various regions, and the (adopted) son of Radha from the Suta caste, Karna, all became Drona's students. However, among them, the Suta boy Karna, out of jealousy, often challenged Arjuna and with Duryodhana's support, dismissed the Pandavas. Yet, Arjuna, driven by his dedication to the art of combat, always remained close to his teacher and surpassed all of his classmates in skill, strength, and determination. Although the instruction was the same for everyone, Arjuna became the best in agility and technique among all his fellow students. Drona was certain that none of his students would ever match that son of Indra.”
“Thus Drona continued giving lessons to the princes in the science of weapons. And while he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in order that much time may be spent in filling them, he gave unto his own son Aswatthaman a broad-mouthed vessel, so that, filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of this, and thereupon filling his narrow-mouthed vessel with water by means of the Varuna weapon he used to come unto his preceptor at the same time with his preceptor’s son. And accordingly the intelligent son of Pritha, that foremost of all men possessing a knowledge of weapons, had no inferiority to his preceptor’s son in respect of excellence. Arjuna’s devotion to the service of his preceptor as also to arms was very great and he soon became the favourite of his preceptor. And Drona, beholding his pupil’s devotion to arms, summoned the cook, and told him in secret, ‘Never give Arjuna his food in the dark, nor tell him that I have told thee this.’ A few days after, however, when Arjuna was taking his food, a wind arose, and thereupon the lamp that had been burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit, going to his mouth. His attention being thus called to the force of habit, the strong-armed son of Pandu set his heart upon practising with his bow in the night. And, O Bharata, Drona, hearing the twang of his bowstring in the night, came to him, and clasping him, said, ‘Truly do I tell thee that I shall do that unto thee by which there shall not be an archer equal to thee in this world.’
Drona kept teaching the princes how to use weapons. While he gave each of his students a narrow-mouthed vessel for fetching water—so they would spend more time filling it—he gave his own son, Aswatthaman, a broad-mouthed vessel, allowing him to fill it quickly and return sooner. During the time saved, Drona would teach his son various advanced techniques for using weapons. Jishnu (Arjuna) noticed this and, using the Varuna weapon, managed to fill his narrow-mouthed vessel with water just as quickly, coming to his teacher's side at the same time as Aswatthaman. Consequently, the skilled son of Pritha, who was an expert in weaponry, matched Aswatthaman's excellence. Arjuna's dedication to serving his teacher and mastering arms was immense, and he soon became his teacher's favorite. Seeing Arjuna's commitment, Drona secretly instructed the cook, "Do not serve Arjuna his food in the dark, and don’t let him know I told you this." A few days later, while Arjuna was eating, a gust of wind blew out the lamp. However, Arjuna, full of energy, continued to eat in the dark, his hand instinctively going to his mouth. Realizing the power of habit, the strong son of Pandu decided to practice with his bow at night. And, O Bharata, when Drona heard the sound of his bowstring in the dark, he came to him, embraced him, and said, "I truly tell you that I will teach you in a way that no archer will surpass you in this world."
“Vaisampayana continued, ‘Thereafter Drona began to teach Arjuna the art of fighting on horse-back, on the back of elephants, on car, and on the ground. And the mighty Drona also instructed Arjuna in fighting with the mace, the sword, the lance, the spear, and the dart. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arms, flocked to Drona by thousands. Amongst those that came there, O monarch, was a prince named Ekalavya, who was the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada who might (in time) excel all his high-born pupils. But, O oppressor of all enemies, the Nishada prince, touching Drona’s feet with bent head, wended his way into the forest, and there he made a clay-image of Drona, and began to worship it respectfully, as if it was his real preceptor, and practised weapons before it with the most rigid regularity. In consequence of his exceptional reverence for his preceptor and his devotion to his purpose, all the three processes of fixing arrows on the bowstring, aiming, and letting off became very easy for him.
Vaisampayana continued, “After that, Drona started teaching Arjuna how to fight on horseback, on elephants, in a chariot, and on foot. The great Drona also taught Arjuna how to use the mace, sword, lance, spear, and dart. He instructed him in handling various weapons and fighting against multiple opponents at once. As news of Arjuna's skills spread, kings and princes eager to learn the art of combat flocked to Drona by the thousands. Among those who came was a prince named Ekalavya, the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed orders). However, Drona, fully aware of the moral codes, did not accept the prince as his archery student, knowing he might eventually surpass all his higher-born students. But, O conqueror of enemies, the Nishada prince, bowing his head to touch Drona's feet, went into the forest, where he created a clay image of Drona and began to worship it as if it were his real teacher. He practiced with weapons in strict adherence to his routine. Because of his deep respect for his teacher and his dedication to his goal, the three steps of notching arrows on the bowstring, aiming, and shooting became very easy for him.”
“And one day, O grinder of foes, the Kuru and the Pandava princes, with Drona’s leave, set out in their cars on a hunting excursion. A servant, O king, followed the party at leisure, with the usual implements and a dog. Having come to the woods, they wandered about, intent on the purpose they had in view. Meanwhile, the dog also, in wandering alone in the woods, came upon the Nishada prince (Ekalavya). And beholding the Nishada of dark hue, of body besmeared with filth, dressed in black and bearing matted locks on head, the dog began to bark aloud.
“And one day, O enemy of foes, the Kuru and Pandava princes, with Drona’s permission, set out in their chariots for a hunting trip. A servant, O king, casually followed the group with the usual tools and a dog. Once they reached the forest, they roamed around, focused on their goal. Meanwhile, the dog, wandering alone in the woods, encountered the Nishada prince (Ekalavya). Seeing the dark-skinned Nishada, who was covered in dirt, dressed in black, and wearing matted hair, the dog started to bark loudly.”
“Thereupon the Nishada prince, desirous of exhibiting his lightness of hand, sent seven arrows into its mouth (before it could shut it). The dog, thus pierced with seven arrows, came back to the Pandavas. Those heroes, who beheld that sight, were filled with wonder, and, ashamed of their own skill, began to praise the lightness of hand and precision of aim by auricular precision (exhibited by the unknown archer). And they thereupon began to seek in those woods for the unknown dweller therein that had shown such skill. And, O king, the Pandavas soon found out the object of their search ceaselessly discharging arrows from the bow. And beholding that man of grim visage, who was totally a stranger to them, they asked, ‘Who art thou and whose son?’ Thus questioned, the man replied, ‘Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas. Know me also for a pupil of Drona, labouring for the mastery of the art of arms.’
Then the Nishada prince, eager to show off his skill, shot seven arrows into the dog's mouth before it could close it. The dog, now pierced with seven arrows, returned to the Pandavas. Those heroes, who witnessed this, were filled with amazement, and feeling embarrassed about their own skills, began to praise the lightness and accuracy of the unknown archer. They then started searching the woods for the mysterious person who had displayed such talent. Eventually, the Pandavas found the one they were looking for, who was continuously firing arrows from his bow. Seeing this grim-faced man, a complete stranger to them, they asked, "Who are you, and who is your father?" The man replied, "You heroes, I am the son of Hiranyadhanus, king of the Nishadas. Also, know that I am a student of Drona, working hard to master the art of combat."
“Vaisampayana continued, ‘The Pandavas then, having made themselves acquainted with everything connected with him, returned (to the city), and going unto Drona, told him of that wonderful feat of archery which they had witnessed in the woods. Arjuna, in particular, thinking all the while, O king, Ekalavya, saw Drona in private and relying upon his preceptor’s affection for him, said, ‘Thou hadst lovingly told me, clasping me, to thy bosom, that no pupil of thine should be equal to me. Why then is there a pupil of thine, the mighty son of the Nishada king, superior to me?”
Vaisampayana continued, “The Pandavas, after learning everything related to him, returned to the city and went to Drona, telling him about the incredible archery skill they had seen in the woods. Arjuna, in particular, kept thinking about this while Ekalavya approached Drona privately and, relying on his teacher's affection for him, said, ‘You once told me, holding me close, that none of your students should be my equal. So why is there a student of yours, the powerful son of the Nishada king, who is better than me?’”
‘Vaisampayana continued, ‘On hearing these words, Drona reflected for a moment, and resolving upon the course of action he should follow, took Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya with body besmeared with filth, matted locks (on head), clad in rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, he went a few steps forward, and touched his feet and prostrated himself on the ground. And the son of the Nishada king worshipping Drona, duly represented himself as his pupil, and clasping his hands in reverence stood before him (awaiting his commands). Then Drona, O king, addressed Ekalavya, saying, ‘If, O hero, thou art really my pupil, give me then my fees.’ On hearing these words, Ekalavya was very much gratified, and said in reply, ‘O illustrious preceptor, what shall I give? Command me; for there is nothing, O foremost of all persons conversant with the Vedas, that I may not give unto my preceptor.’ Drona answered, ‘O Ekalavya, if thou art really intent on making me a gift, I should like then to have the thumb of thy right hand.’
Vaisampayana continued, "When Drona heard this, he thought for a moment, and after deciding on what to do, he took Arjuna with him and went to see the Nishada prince. He found Ekalavya, whose body was covered in dirt, with matted hair, dressed in rags, holding a bow and endlessly shooting arrows. When Ekalavya noticed Drona approaching, he stepped forward a bit, touched his feet, and bowed down to the ground. The son of the Nishada king honored Drona and presented himself as his student, holding his hands together in respect, standing in front of him waiting for his instructions. Drona then said to Ekalavya, 'If you truly are my student, then give me my fee.' Hearing this, Ekalavya felt very pleased and replied, 'O esteemed teacher, what should I offer? Just command me; for there is nothing, O greatest among those skilled in the Vedas, that I cannot give to my teacher.' Drona responded, 'O Ekalavya, if you genuinely want to give me something, I would like to have the thumb of your right hand.'"
“Vaisampayana continued, ‘Hearing these cruel words of Drona, who had asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth and desirous also of keeping his promise, with a cheerful face and an unafflicted heart cut off without ado his thumb, and gave it unto Drona. After this, when the Nishada prince began once more to shoot with the help of his remaining fingers, he found, O king, that he had lost his former lightness of hand. And at this Arjuna became happy, the fever (of jealousy) having left him.
“Vaisampayana continued, ‘After hearing Drona's harsh words, who had demanded his thumb as a fee for teaching, Ekalavya, devoted to truth and eager to keep his promise, cheerfully and without hesitation cut off his thumb and gave it to Drona. Later, when the Nishada prince tried to shoot again with his remaining fingers, he discovered, O king, that he had lost his previous skill. This made Arjuna happy, as the jealousy he felt faded away.”
“Two of Drona’s pupils became very much accomplished in the use of mace. These were Druvodhana and Bhima, who were, however, always jealous of each other. Aswatthaman excelled everyone (in the mysteries of the science of arms). The twins (Nakula and Sahadeva) excelled everybody in handling the sword. Yudhishthira surpassed everybody as a car-warrior; but Arjuna, however, outdistanced everyone in every respect—in intelligence, resourcefulness, strength and perseverance. Accomplished in all weapons, Arjuna became the foremost of even the foremost of car-warriors; and his fame spread all over the earth to the verge of the sea. And although the instruction was the same, the mighty Arjuna excelled all (the princes in lightness of hand). Indeed, in weapons as in devotion to his preceptor, he became the foremost of them all. And amongst all the princes, Arjuna alone became an Atiratha (a car-warrior capable of fighting at one time with sixty thousand foes). And the wicked sons of Dhritarashtra, beholding Bhimasena endued with great strength and Arjuna accomplished in all arms, became very jealous of them.
Two of Drona’s students became highly skilled in the use of the mace. These were Druvodhana and Bhima, who were always envious of each other. Aswatthaman outshone everyone in the art of weaponry. The twins, Nakula and Sahadeva, were exceptional with the sword. Yudhishthira surpassed everyone as a chariot warrior, but Arjuna surpassed all in every area—in intelligence, creativity, strength, and determination. Expert in all weapons, Arjuna became the best even among the best chariot warriors, and his fame spread all over the earth to the seas. Despite receiving the same training, the mighty Arjuna excelled all the princes in dexterity. In both weaponry and loyalty to his teacher, he stood out above everyone else. Among all the princes, Arjuna alone became an Atiratha, a chariot warrior capable of fighting sixty thousand enemies at once. The wicked sons of Dhritarashtra, seeing Bhimasena with great strength and Arjuna skilled in all arms, became very envious of them.
“O bull among men, one day Drona desirous of testing the comparative excellence of all his pupils in the use of arms, collected them all together after their education had been completed. And before assembling them together, he had caused an artificial bird, as the would be aim, to be placed on the top of a neighbouring tree. And when they were all together, Drona said unto them, ‘Take up your bows quickly and stand here aiming at that bird on the tree, with arrows fixed on your bowstrings; shoot and cut off the bird’s head, as soon as I give the order. I shall give each of you a turn, one by one, my children.’
“O bull among men, one day Drona wanted to test how well all his students could use weapons, so he gathered them together after they finished their training. Before bringing them together, he set up a fake bird as the target on top of a nearby tree. Once they were all assembled, Drona said to them, ‘Quickly take your bows and stand here, aiming at that bird in the tree, with arrows ready on your bowstrings; shoot and take off the bird’s head as soon as I say so. I will give each of you a turn, one by one, my children.’”
“Vaisampayana continued, ‘Then Drona, that foremost of all Angira’s sons first addressed Yudhishthira saying, ‘O irrepressible one, aim with thy arrow and shoot as soon as I give the order. Yudhishthira took up the bow first, as desired, O king, by his preceptor, and stood aiming at the bird. But, O bull of Bharata’s race, Drona in an instant, addressing the Kuru prince standing with bow in hand, said, ‘Behold, O prince, that bird on top of the tree.’ Yudhishthira replied unto his preceptor, saying, ‘I do.’ But the next instant Drona again asked him, ‘What dost thou see now, O prince? Seest thou the tree, myself or thy brothers?’ Yudhishthira answered, ‘I see the tree, myself, my brothers, and the bird.’ Drona repeated his question, but was answered as often in the same words. Drona then, vexed with Yudhishthira, reproachingly said, ‘Stand thou apart. It is not for thee to strike the aim.’ Then Drona repeated the experiment with Duryodhana and the other sons of Dhritarashtra, one after another, as also with his other pupils, Bhima and the rest, including the princes that had come unto him from other lands. But the answer in every case was the same as Yudhishthira’s viz., ‘We behold the tree, thyself, our fellow-pupils, and the bird.’ And reproached by their preceptor, they were all ordered, one after another, to stand apart.’”
“Vaisampayana continued, ‘Then Drona, the chief of all Angira’s sons, first spoke to Yudhishthira, saying, ‘O unstoppable one, aim your arrow and shoot as soon as I give the signal.’ Yudhishthira picked up the bow first, as his teacher wished, and stood aiming at the bird. But, O best of the Bharata line, Drona quickly addressed the Kuru prince, who was holding his bow, saying, ‘Look, O prince, at that bird on top of the tree.’ Yudhishthira replied to his teacher, saying, ‘I see it.’ But the next moment Drona asked him again, ‘What do you see now, O prince? Do you see the tree, me, or your brothers?’ Yudhishthira answered, ‘I see the tree, myself, my brothers, and the bird.’ Drona repeated his question but received the same response each time. Frustrated with Yudhishthira, Drona reproachfully said, ‘Step aside. It’s not for you to take aim.’ Then Drona repeated the exercise with Duryodhana and the other sons of Dhritarashtra, one after another, as well as with his other students, including Bhima and those princes who had come from other lands. But each time, the response was the same as Yudhishthira’s: ‘We see the tree, you, our fellow students, and the bird.’ After being reproached by their teacher, they were all instructed, one by one, to step aside.’”
SECTION CXXXV
(Sambhava Parva continued)
“Vaisampayana said, ‘When everyone had failed, Drona smilingly called Arjuna and said unto him, ‘By thee the aim must be shot; therefore, turn thy eyes to it. Thou must let fly the arrow as soon as I give the order. Therefore, O son, stand here with bow and arrow for an instant.’ Thus addressed, Arjuna stood aiming at the bird as desired by his preceptor, with his bow bent. An instant after Drona asked him as in the case of others, ‘Seest thou, O Arjuna, the bird there, the tree, and myself?’ Arjuna replied, ‘I see the bird only, but nor the tree, or thyself.’ Then the irrepressible Drona, well-pleased with Arjuna, the instant after, again said unto that mighty car-warrior amongst the Pandavas, ‘If thou seest the vulture, then describe it to me.’ Arjuna said, I see only the head of the vulture, not its body.’ At these words of Arjuna, the hair (on Drona’s body) stood on end from delight. He then said to Partha, ‘Shoot.’ And the latter instantly let fly (his arrow) and with his sharp shaft speedily struck off the head of the vulture on the tree and brought it down to the ground. No sooner was the deed done than Drona clasped Phalguna to his bosom and thought Drupada with his friends had already been vanquished in fight.
Vaisampayana said, ‘When everyone else had failed, Drona smiled and called Arjuna over, saying to him, ‘It’s your turn to hit the target; focus your eyes on it. You must shoot the arrow as soon as I give the command. So, my son, stand here with your bow and arrow for a moment.’ After hearing this, Arjuna aimed at the bird as his teacher requested, with his bow drawn. Moments later, Drona asked him, just as he had asked the others, ‘Do you see the bird, the tree, and me, Arjuna?’ Arjuna responded, ‘I see only the bird, not the tree or you.’ Delighted with Arjuna's focus, Drona then said to that mighty warrior of the Pandavas, ‘If you see the vulture, describe it to me.’ Arjuna replied, ‘I see only the head of the vulture, not its body.’ At Arjuna's words, Drona felt a thrill of excitement. He then said to Arjuna, ‘Shoot.’ Without hesitation, Arjuna released his arrow, and with its sharp tip, he swiftly struck off the head of the vulture perched on the tree, sending it to the ground. As soon as this was accomplished, Drona embraced Phalguna, believing that Drupada and his allies had already been defeated in battle.
“Some time after, O bull of Bharata’s race, Drona, accompanied by all of his pupils, went to the bank of the Ganga to bathe in that sacred stream. And when Drona had plunged into the stream, a strong alligator, sent as it were, by Death himself seized him by the thigh. And though himself quite capable, Drona in a seeming hurry asked his pupil to rescue him. And he said, ‘O, kill this monster and rescue me.’ Contemporaneously with this speech, Vibhatsu (Arjuna) struck the monster within the water with five sharp arrows irresistible in their course, while the other pupils stood confounded, each at his place. Beholding Arjuna’s readiness, Drona considered him to be the foremost of all his pupils, and became highly pleased. The monster, in the meantime cut into pieces by the arrows of Arjuna, released the thigh of illustrious Drona and gave up the ghost. The son of Bharadwaja then addressed the illustrious and mighty car-warrior Arjuna and said, ‘Accept, O thou of mighty arms, this very superior and irresistible weapon called Brahmasira with the methods of hurling and recalling it. Thou must not, however, ever use it against any human foe, for if hurled at any foe endued with inferior energy, it might burn the whole universe. It is said, O child, that this weapon hath not a peer in the three worlds. Keep it, therefore, with great care, and listen to what I say. If ever, O hero, any foe, not human, contendeth against thee thou mayst then employ it against him for compassing his death in battle.’ Pledging himself to do what he was bid, Vibhatsu then, with joined hands, received that great weapon.
Some time later, O descendant of Bharata, Drona, along with all his students, went to the bank of the Ganga to bathe in that sacred river. When Drona dove into the water, a powerful alligator, almost as if sent by Death himself, grabbed him by the thigh. Though he was fully capable of saving himself, Drona urgently asked his student to rescue him. He said, "O, kill this monster and save me." At the same time, Vibhatsu (Arjuna) shot the creature in the water with five sharp arrows that were unstoppable in their path, while the other students stood frozen in place, shocked. Seeing Arjuna’s quick action, Drona recognized him as the best of all his students and was very pleased. Meanwhile, the alligator, now cut into pieces by Arjuna's arrows, released Drona's thigh and died. The son of Bharadwaja then spoke to the mighty archer Arjuna and said, "Accept, O strong-armed one, this superior and unstoppable weapon called Brahmasira, along with the techniques for throwing and recalling it. However, you must never use it against any human opponent, as if thrown at anyone with lesser power, it could destroy the entire universe. It is said, O child, that this weapon has no equal in all three worlds. So keep it safe and pay attention to my words. If ever, O hero, a non-human enemy challenges you, you may use it against him to secure his defeat in battle." Promising to follow his instructions, Vibhatsu then received the powerful weapon with joined hands.
The preceptor then, addressing him again, said, ‘None else in this world will ever become a superior bowman to thee. Vanquished thou shall never be by any foe, and thy achievements will be great.’”
The mentor then, speaking to him again, said, ‘No one else in this world will ever become a better archer than you. You will never be defeated by any enemy, and your accomplishments will be outstanding.’”
SECTION CXXXVI
(Sambhava Parva continued)
“Vaisampayana said, ‘O thou of Bharata’s race, beholding the sons of Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, ‘O best of Kuru kings, thy children have completed their education. With thy permission, O king, let them now show their proficiency.’ Hearing him, the king said with a gladdened heart, ‘O best of Brahmanas, thou hast, indeed, accomplished a great deed. Command me thyself as to the place and the time where and when and the manner also in which the trial may be held. Grief arising from my own blindness maketh me envy those who, blessed with sight, will behold my children’s prowess in arm. O Kshatri (Vidura), do all that Drona sayeth. O thou devoted to virtue, I think there is nothing that can be more agreeable to me.’ Then Vidura, giving the necessary assurance to the king, went out to do what he was bid. And Drona endued with great wisdom, then measured out a piece of land that was void of trees and thickets and furnished with wells and springs. And upon the spot of land so measured out, Drona, that first of eloquent men, selecting a lunar day when the star ascendant was auspicious, offered up sacrifice unto the gods in the presence of the citizens assembled by proclamation to witness the same. And then, O bull among men, the artificers of the king built thereon a large and elegant stage according to the rules laid down in the scriptures, and it was furnished with all kinds of weapons. They also built another elegant hall for the lady-spectators. And the citizens constructed many platforms while the wealthier of them pitched many spacious and high tents all around.
Vaisampayana said, “O you of Bharata’s lineage, seeing the sons of Dhritarashtra and Pandu skilled in warfare, Drona, O king, addressed King Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, ‘O finest of Kuru kings, your children have finished their education. With your permission, O king, let them now demonstrate their skills.’ Hearing this, the king replied with a joyful heart, ‘O best of Brahmanas, you have truly done a great deed. Direct me regarding the place, time, and manner in which the trial should take place. My own blindness makes me envious of those with sight who will witness my children’s prowess in arms. O Kshatri (Vidura), do everything that Drona says. You, who are devoted to virtue, will find there’s nothing more agreeable to me.’ Then Vidura, assuring the king, went out to do as instructed. Drona, endowed with great wisdom, measured out a piece of land that was clear of trees and bushes and had wells and springs. On this land, Drona, that most eloquent man, selected a lunar day when the astrological conditions were favorable, and offered sacrifices to the gods in the presence of the citizens gathered by announcement to witness it. Then, O best of men, the king’s artisans built a large and elegant stage according to the guidelines in the scriptures, equipped with all kinds of weapons. They also constructed another elegant hall for the female spectators. The citizens created several platforms, while the wealthier among them set up many spacious and tall tents around.
“When the day fixed for the Tournament came, the king accompanied by his ministers, with Bhishma and Kripa, the foremost of preceptors, walking ahead, came unto that theatre of almost celestial beauty constructed of pure gold, and decked with strings of pearls and stones of lapis lazuli. And, O first of victorious men, Gandhari blessed with great good fortune and Kunti, and the other ladies of the royal house-hold, in gorgeous attire and accompanied by their waiting women, joyfully ascended the platforms, like celestial ladies ascending the Sumeru mountain. And the four orders including the Brahmanas and Kshatriyas, desirous of beholding the princes’ skill in arms, left the city and came running to the spot. And so impatient was every one to behold the spectacle, that the vast crowd assembled there in almost an instant. And with the sounds of trumpets and drums and the noise of many voices, that vast concourse appeared like an agitated ocean.
“When the day for the Tournament arrived, the king, along with his ministers and the esteemed teachers Bhishma and Kripa walking ahead, arrived at the venue, which was almost heavenly in its beauty, made of pure gold and adorned with strings of pearls and lapis lazuli stones. And, O foremost of victorious men, Gandhari, blessed with great fortune, Kunti, and the other ladies of the royal household, all in magnificent attire and accompanied by their attendants, joyfully climbed the platforms, like celestial beings ascending Mount Sumeru. The four classes, including the Brahmanas and Kshatriyas, eager to witness the princes’ martial skills, left the city and hurried to the location. Everyone was so eager to see the event that the large crowd gathered almost instantly. Accompanied by the sounds of trumpets and drums and the clamor of many voices, that vast gathering resembled a restless ocean.”
“At last, Drona accompanied by his son, dressed in white (attire), with a white sacred thread, white locks, white beard, white garlands, and white sandal-paste rubbed over his body, entered the lists. It seemed as if the Moon himself accompanied by the planet Mars appeared in an unclouded sky. On entering Bharadwaja performed timely worship and caused Brahmanas versed in mantras to celebrate the auspicious rites. And after auspicious and sweet-sounding musical instruments had been struck up as a propitiatory ceremony, some persons entered, equipped with various arms. And then having girded up their loins, those mighty warriors, those foremost ones of Bharata’s race (the princes) entered, furnished with finger-protectors (gauntlet), and bows, and quivers. And with Yudhishthira at their head, the valiant princes entered in order of age and began to show wonderful skill with their weapons. Some of the spectators lowered their heads, apprehending fall of arrows while others fearlessly gazed on with wonder. And riding swiftly on horses and managing them ‘dexterously’ the princes began to hit marks with shafts engraved with their respective names. And seeing the prowess of the princes armed with bows and arrows, the spectators thought that they were beholding the city of the Gandharvas, became filled with amazement. And, O Bharata, all on a sudden, some hundreds and thousands, with eyes wide open in wonder, exclaimed, ‘Well done! Well done!’ And having repeatedly displayed their skill and dexterity in the use of bows and arrows and in the management of cars, the mighty warriors took up their swords and bucklers, and began to range the lists, playing their weapons. The spectators saw (with wonder) their agility, the symmetry of their bodies, their grace, their calmness, the firmness of their grasp and their deftness in the use of sword and buckler. Then Vrikodara and Suyodhana, internally delighted (at the prospect of fight), entered the arena, mace in hand, like two single-peaked mountains. And those mighty-armed warriors braced their loins, and summoning all their energy, roared like two infuriate elephants contending for a cow-elephant; and like two infuriated elephants those mighty heroes faultlessly (in consonance with the dictates of the science of arm) careered right and left, circling the lists. And Vidura described to Dhritarashtra and the mother of the Pandavas (Kunti) and Gandhari, all the feats of the princes.’”
“At last, Drona, accompanied by his son, dressed in white clothing with a white sacred thread, white hair, white beard, white garlands, and white sandalwood paste rubbed all over his body, entered the arena. It looked like the Moon himself was accompanied by Mars in a clear sky. Upon entering, Bharadwaja performed timely worship and had Brahmanas skilled in chants conduct the auspicious rites. After lively and sweet-sounding musical instruments were played as a propitiatory ceremony, some individuals came in, armed with various weapons. Then, having prepared themselves, those powerful warriors, the top ones from Bharata’s lineage (the princes) entered, equipped with finger protectors (gauntlets), bows, and quivers. Led by Yudhishthira, the brave princes entered in order of age and began to showcase their exceptional skills with their weapons. Some spectators lowered their heads, fearing the arrows, while others watched in wonder without fear. Riding swiftly on horses and skillfully managing them, the princes started hitting targets with arrows marked with their names. Witnessing the prowess of the princes with their bows and arrows, the spectators felt as if they were looking at the city of the Gandharvas and were filled with awe. Suddenly, hundreds and thousands of spectators, wide-eyed in amazement, shouted, ‘Well done! Well done!’ After repeatedly demonstrating their skill and agility with bows, arrows, and chariots, the mighty warriors took up their swords and shields and began to move around the arena, playing with their weapons. The spectators marveled at their agility, the symmetry of their bodies, their grace, their composure, the strength of their grip, and their finesse in using swords and shields. Then Vrikodara and Suyodhana, internally thrilled at the prospect of battle, entered the arena, maces in hand, like two single-peaked mountains. Those mighty-armed warriors prepared themselves, summoning all their energy, roaring like two furious elephants battling over a cow-elephant; and like two enraged elephants, those great heroes expertly moved left and right, circling the arena. And Vidura recounted to Dhritarashtra and the mother of the Pandavas (Kunti) and Gandhari all the feats of the princes.”
SECTION CXXXVII
(Sambhava Parva continued)
“Vaisampayana continued, ‘Upon the Kuru king and Bhima, the foremost of all endued with strength, having entered the arena, the spectators were divided into two parties in consequence of the partiality swaying their affections. Some cried, ‘Behold the heroic king of the Kurus!’—some—‘Behold Bhima!’—And on account of these cries, there was, all on a sudden, a loud uproar. And seeing the place become like a troubled ocean, the intelligent Bharadwaja said unto his dear son, Aswatthaman, ‘Restrain both these mighty warriors so proficient in arms. Let not the ire of the assembly be provoked by this combat of Bhima and Duryodhana.’
Vaisampayana continued, “When the Kuru king and Bhima, the strongest of them all, entered the arena, the spectators split into two groups because of their favorite fighters. Some shouted, ‘Look at the heroic king of the Kurus!’—while others cheered, ‘Look at Bhima!’ The noise quickly turned into a loud uproar. Seeing the crowd become chaotic, the wise Bharadwaja said to his beloved son, Aswatthaman, ‘Keep both of these powerful warriors, who are skilled in battle, under control. We must not let this fight between Bhima and Duryodhana provoke the anger of the assembly.’”
“Vaisampayana continued, ‘Then the son of the preceptor of the princes restrained those combatants with their maces uplifted and resembling two swollen oceans agitated by the winds that blow at the universal dissolution. And Drona himself entering the yard of the arena commanded the musicians to stop, and with a voice deep as that of the clouds addressed these words, ‘Behold ye now that Partha who is dearer to me than my own son, the master of all arms, the son of Indra himself, and like unto the younger brother of Indra, (Vishnu)! And having performed the propitiatory rites, the youthful Phalguna, equipped with the finger protector (gauntlet) and his quiver full of shafts and bow in hand, donning his golden mail, appeared in the lists even like an evening cloud reflecting the rays of the setting sun and illumined by the hues of the rainbow and flashes of lightning.
“Vaisampayana continued, ‘Then the son of the princes’ teacher held back those fighters with their maces raised, looking like two massive oceans stirred up by the winds of universal chaos. And Drona himself entered the arena, commanding the musicians to stop, and with a voice as deep as thunderclouds said, ‘Look now at Partha, who is dearer to me than my own son, the master of all weapons, the son of Indra himself, and like the younger brother of Indra, (Vishnu)! After performing the necessary rituals, the young Phalguna, wearing his finger protector (gauntlet) and with his quiver full of arrows and bow in hand, clad in his golden armor, appeared in the arena like an evening cloud reflecting the rays of the setting sun, lit up by the colors of the rainbow and flashes of lightning.’
“On seeing Arjuna, the whole assembly were delighted and conchs began to be blown all around with other musical instruments. And there arose a great uproar in consequence of the spectators’ exclaiming,—‘This is the graceful son of Kunti!’—‘This is the middle (third) Pandava!’—‘This is the son of the mighty Indra!’—‘This is the protector of the Kurus’—‘This is the foremost of those versed in arms!’—‘This is the foremost of all cherishers of virtue!’—‘This is the foremost of the persons of correct behaviour, the great repository of the knowledge of manners!’ At those exclamations, the tears of Kunti, mixing with the milk of her breast, wetted her bosom. And his ears being filled with that uproar, that first of men, Dhritarashtra, asked Vidura in delight, ‘O Kshatri, what is this great uproar for, like unto that of the troubled ocean, arising all on a sudden and rending the very heavens?’ Vidura replied, ‘O mighty monarch, the son of Pandu and Pritha, Phalguna, clad in mail hath entered the lists. And hence this uproar!’ Dhritarashtra said, ‘O thou of soul so great, by the three fires sprung from Pritha who is even like the sacred fuel, I have, indeed, been blessed, favoured and protected!’
Upon seeing Arjuna, the entire assembly was thrilled, and conchs began to sound all around, along with other musical instruments. A huge commotion erupted as the spectators shouted, “This is the graceful son of Kunti!”—“This is the middle Pandava!”—“This is the son of the mighty Indra!”—“This is the protector of the Kurus”—“This is the best of warriors!”—“This is the foremost upholder of virtue!”—“This is the most honorable person, the great source of knowledge on manners!” Hearing these cheers, Kunti's tears mixed with the milk from her breast, soaking her chest. With his ears filled with the noise, the first among men, Dhritarashtra, asked Vidura with delight, “O Kshatri, what is this great uproar, like the troubled ocean suddenly stirring and shaking the heavens?” Vidura replied, “O mighty king, the son of Pandu and Pritha, Phalguna, clad in armor, has entered the arena. That’s why there’s this uproar!” Dhritarashtra said, “O great soul, thanks to the three fires that came from Pritha, who is like sacred fuel, I have truly been blessed, favored, and protected!”
“Vaisampayana continued, ‘When the spectators, excited with delight, had somewhat regained their equanimity, Vibhatsu began to display his lightness in the use of weapons. By the Agneya weapon, he created fire, and by the Varuna weapon he created water, by the Vayavya weapon, he created air, and by the Parjanya weapon he created clouds. And by the Bhauma weapon, he created land, and by the Parvatya weapon, he brought mountains into being. By the Antardhana weapon all these were made to disappear. Now the beloved one of his preceptor (Arjuna) appeared tall and now short; now he was seen on the yoke of his car, and now on the car itself; and the next moment he was on the ground. And the hero favoured by his practised dexterity, hit with his various butts—some tender, some fine and some of thick composition. And like one shaft, he let fly at a time into the mouth of a moving iron-boar five shafts together from his bow-string. And that hero of mighty energy discharged one and twenty arrows into the hollow of a cow’s horn hung up on a rope swaying to and fro. In this manner, O sinless one, Arjuna showed his profound skill in the use of sword, bow, and mace, walking over the lists in circles.
Vaisampayana continued, “When the audience, buzzing with excitement, had somewhat calmed down, Vibhatsu began to showcase his agility with weapons. Using the Agneya weapon, he created fire, and with the Varuna weapon, he summoned water. With the Vayavya weapon, he conjured air, and with the Parjanya weapon, he produced clouds. The Bhauma weapon brought forth land, while the Parvatya weapon called up mountains. With the Antardhana weapon, he made all of these vanish. Now, Arjuna, his beloved student, appeared tall and then short; sometimes he was seen at the yoke of his chariot, and other times on the chariot itself; in the next moment, he was on the ground. The hero, skilled in his craft, struck with a variety of hits—some gentle, some sharp, and some of sturdy build. Like a single arrow, he launched five arrows simultaneously into the mouth of a moving iron boar from his bowstring. This mighty hero shot twenty-one arrows into the hollow of a cow’s horn hanging from a swaying rope. In this way, O sinless one, Arjuna demonstrated his exceptional talent with sword, bow, and mace, moving in circles across the arena.”
“And, O Bharata, when the exhibition had well-nigh ended, the excitement of the spectators had cooled, and the sounds of instruments had died out there was heard proceeding from the gate, the slapping of arms, betokening might and strength, and even like unto the roar of the thunder. And, O king, as soon as this sound was heard, the assembled multitude instantly thought, ‘Are the mountains splitting or is the earth itself rending asunder, or is the welkin resounding with the roar of gathering clouds? And then all the spectators turned their eyes towards the gate. And Drona stood, surrounded by the five brothers, the sons of Pritha, and looked like the moon in conjunction with the five-starred constellation Hasta. And Duryodhana, that slayer of foes, stood up in haste and was surrounded by his century of haughty brothers with Aswatthaman amongst them. And that prince, mace in hand, thus surrounded by his hundred brothers with uplifted weapons appeared like Purandara in days of yore, encircled by the celestial host on the occasion of the battle with the Danavas.’”
“And, O Bharata, as the exhibition was coming to a close and the excitement of the spectators began to fade, the sounds of the instruments died down. From the gate, there was a loud slapping of arms, signaling power and strength, akin to the roar of thunder. And, O king, as soon as this sound was heard, the gathered crowd instantly wondered, ‘Are the mountains breaking apart, or is the earth itself splitting, or is the sky echoing with the roar of gathering clouds?’ Then all the spectators turned their eyes to the gate. Drona stood there, surrounded by the five brothers, the sons of Pritha, looking like the moon in alignment with the five-starred constellation Hasta. Duryodhana, the slayer of foes, quickly stood up, surrounded by his proud brothers, with Aswatthaman among them. That prince, mace in hand, surrounded by his hundred brothers with raised weapons, resembled Purandara of old, encircled by the celestial hosts during his battle with the Danavas.”
SECTION CXXXVIII
(Sambhava Parva continued)
“Vaisampayana continued, ‘When the spectators, with eyes expanded with wonder, made way for that subjugator of hostile cities, Karna, that hero with his natural mail and face brightened with ear-rings, took up his bow and girded on his sword, and then entered the spacious lists, like a walking cliff. That far-famed destroyer of hostile hosts, the large-eyed Karna, was born of Pritha in her maidenhood. He was a portion of the hot-beamed Sun and his energy and prowess were like unto those of the lion, or the bull, or the leader of a herd of elephants. In splendour he resembled the Sun, in loveliness the Moon, and in energy the fire. Begotten by the Sun himself, he was tall in stature like a golden palm tree, and, endued with the vigour of youth, he was capable of slaying a lion. Handsome in features, he was possessed of countless accomplishments. The mighty-armed warrior, eyeing all around the arena, bowed indifferently to Drona and Kripa. And the entire assembly, motionless and with steadfast gaze, thought, ‘Who is he?’ And they became agitated in their curiosity to know the warrior. And that foremost of eloquent men, the offspring of the Sun, in a voice deep as that of the clouds, addressed his unknown brother, the son of the subduer of the Asura, Paka (Indra), saying, ‘O Partha, I shall perform feats before this gazing multitude; excelling all thou hast performed! Beholding them, thou shall be amazed.’ And, O thou best of those blest with speech, he had hardly done when the spectators stood up all at once, uplifted by some instrument, as it were. And, O tiger among men, Duryodhana was filled with delight, while Vibhatsu was instantly all abashment and anger. Then with the permission of Drona, the mighty Karna, delighting in battle, there did all that Partha had done before. And, O Bharata, Duryodhana with his brothers thereupon embraced Karna in joy and then addressed him saying, ‘Welcome O mighty-armed warrior! I have obtained thee by good fortune, O polite one! Live thou as thou pleasest, and command me, and the kingdom of the Kurus.’ Kama replied, ‘When thou hast said it, I regard it as already accomplished. I only long for thy friendship. And, O lord, my wish is even for a single combat with Arjuna.’ Duryodhana said, ‘Do thou with me enjoy the good things of life! Be thou the benefactor of thy friend, and, O represser of enemies, place thou thy feet on the heads of all foes.”
Vaisampayana continued, “As the spectators, their eyes wide with wonder, made room for the conqueror of enemy cities, Karna, that hero, wearing his natural armor and with a shining face adorned with earrings, picked up his bow and strapped on his sword. He then entered the grand arena like a towering cliff. The well-known destroyer of opposing forces, the large-eyed Karna, was born to Pritha in her youth. He was a part of the powerful Sun, and his energy and strength were comparable to those of a lion, a bull, or the leader of a herd of elephants. In brilliance, he resembled the Sun; in beauty, the Moon; and in energy, fire. Born of the Sun himself, he was tall like a golden palm tree and gave off the vigor of youth, capable of slaying a lion. With handsome features, he was skilled in countless ways. The strong-armed warrior gazed around the arena and bowed indifferently to Drona and Kripa. The entire assembly, motionless and with steady gazes, thought, ‘Who is he?’ They grew restless with curiosity to learn more about the warrior. Then, the most eloquent of men, the son of the Sun, spoke to his unknown brother, the son of Indra, saying, ‘O Partha, I will perform feats before this observing crowd that surpass anything you have done! When you see them, you will be amazed.’ Just as he finished, the spectators suddenly rose together, as if lifted by some force. And, O great among men, Duryodhana was filled with joy, while Vibhatsu felt only embarrassment and anger. With Drona's permission, the mighty Karna, relishing the battle, replicated everything that Partha had done before. And, O Bharata, Duryodhana, along with his brothers, joyfully embraced Karna and said to him, ‘Welcome, O powerful warrior! I have gained you by good fortune, O courteous one! Live as you wish and command me, as well as the kingdom of the Kurus.’ Karna replied, ‘Since you have said it, I see it as already done. I only long for your friendship. And, O lord, my desire is for a one-on-one duel with Arjuna.’ Duryodhana said, ‘Enjoy the good things in life with me! Be a benefactor to your friend, and, O enemy-slayer, put your feet on the heads of all foes.’”
“Vaisampayanacontinued, ‘Arjuna, after this, deeming himself disgraced, said unto Karna stationed amidst the brothers like unto a cliff, ‘That path which the unwelcome intruder and the uninvited talker cometh to, shall be thine, O Karna, for thou shall be slain by me.’ Karna replied, ‘This arena is meant for all, not for thee alone, O Phalguna! They are kings who are superior in energy; and verily the Kshatriya regardeth might and might alone. What need of altercation which is the exercise of the weak? O Bharata, speak then in arrows until with arrows I strike off thy head today before the preceptor himself!’
“Vaisampayana continued, ‘Arjuna, feeling ashamed, said to Karna, who stood among the brothers like a rock, ‘That path which the unwelcome intruder and the uninvited speaker take will belong to you, O Karna, for I will slay you.’ Karna replied, ‘This arena is open to everyone, not just to you, O Phalguna! They are kings who are stronger; and indeed the Kshatriya values strength above all. What’s the point of arguing, which is only for the weak? O Bharata, then speak with arrows until I take off your head with my arrows today, right in front of our teacher!’
“Vaisampayana continued, ‘Hastily embraced by his brothers, Partha that subduer of hostile cities, with the permission of Drona, advanced for the combat. On the other side, Karna, having been embraced by Duryodhana with his brothers, taking up his bow and arrows, stood ready for the fight. Then the firmament became enveloped in clouds emitting flashes of lightning, and the coloured bow of Indra appeared shedding its effulgent rays. And the clouds seemed to laugh on account of the rows of white cranes that were then on the wing. And seeing Indra thus viewing the arena from affection (for his son), the sun too dispersed the clouds from over his own offspring. And Phalguna remained deep hid under cover of the clouds, while Karna remained visible, being surrounded by the rays of the Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and Kripa and Bhishma remained with Partha. And the assembly was divided, as also the female spectators. And knowing the state of things, Kunti the daughter of Bhoja, swooned away. And by the help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal-paste and water on her person. On being restored to consciousness, Kunti, seeing her two sons clad in mail, was seized with fear, but she could do nothing (to protect them). And beholding both the warriors with bows strung in their hands the son of Saradwat, viz., Kripa, knowing all duties and cognisant of the rules regulating duels, addressed Karna, saying ‘This Pandava, who is the youngest son of Kunti, belongeth to the Kaurava race: he will engage in combat with thee. But, O mighty-armed one, thou too must tell us thy lineage and the names of thy father and mother and the royal line of which thou art the ornament. Learning all this, Partha will fight with thee or not (as he will think fit). Sons of kings never fight with men of inglorious lineage.’
“Vaisampayana continued, ‘Quickly embraced by his brothers, Partha, the conqueror of enemy cities, with Drona's permission, moved forward for battle. On the opposite side, Karna, hugged by Duryodhana and his brothers, took up his bow and arrows, preparing for the fight. Then the sky filled with clouds that flashed with lightning, and Indra's vibrant bow appeared, glowing with brilliant rays. The clouds seemed to cheer because of the rows of white cranes flying overhead. And when Indra looked down affectionately (for his son), the sun cleared the clouds away from his own child. Phalguna stayed hidden under the clouds, while Karna was visible, surrounded by sunlight. The son of Dhritarashtra stood by Karna, while Bharadwaja, Kripa, and Bhishma stood with Partha. The audience was split, along with the women spectators. Realizing the situation, Kunti, daughter of Bhoja, fainted. With the help of female attendants, Vidura, who understood all duties, revived the unconscious Kunti by sprinkling sandalwood paste and water on her. When she regained consciousness and saw her two sons in armor, fear gripped her, but she felt powerless to protect them. And observing both warriors with their bows drawn, Kripa, son of Saradwat, knowledgeable about duty and the rules of combat, addressed Karna, saying, ‘This Pandava, who is the youngest son of Kunti, belongs to the Kaurava lineage: he will fight you. But, O mighty-armed one, you must also tell us about your lineage, your father's and mother's names, and the royal family you represent. Once we know all this, Partha will decide whether to fight you or not, as a king's son never battles someone of lowly birth.’
“Vaisampayana continued, ‘When he was thus addressed by Kripa, Karna’s countenance became like unto a lotus pale and torn with the pelting showers in the rainy season. Duryodhana said, ‘O preceptor, verily the scriptures have it that three classes of persons can lay claim to royalty, viz., persons of the blood royal, heroes, and lastly, those that lead armies. If Phalguna is unwilling to fight with one who is not a king, I will install Karna as king of Anga.’
Vaisampayana continued, "When Kripa spoke to him like that, Karna's face looked like a pale, torn lotus caught in the rain. Duryodhana said, 'Teacher, the scriptures clearly state that three types of people can be considered royalty: those of royal blood, heroes, and those who lead armies. If Phalguna refuses to fight someone who isn't a king, I will make Karna the king of Anga.'"
“Vaisampayana said, ‘At that very moment, seated on a golden seat, with parched paddy and with flowers and water-pots and much gold, the mighty warrior Karna was installed king by Brahmanas versed in mantras. And the royal umbrella was held over his head, while Yak-tails waved around that redoubtable hero of graceful mien. And the cheers, having ceased, king (Karna) said unto the Kaurava Duryodhana, ‘O tiger among monarchs, what shall I give unto thee that may compare with thy gift of a kingdom? O king, I will do all thou biddest!’ And Suyodhana said unto him, ‘I eagerly wish for thy friendship.’ Thus spoken to, Karna replied, ‘Be it so.’ And they embraced each other in joy, and experienced great happiness.’”
Vaisampayana said, ‘At that moment, seated on a golden throne, surrounded by parched rice, flowers, water pots, and plenty of gold, the mighty warrior Karna was crowned king by Brahmins skilled in mantras. A royal umbrella was held over his head, and yak tails waved around that impressive hero with a graceful presence. Once the cheers died down, King Karna said to the Kaurava Duryodhana, ‘O tiger among kings, what can I give you that compares to your gift of a kingdom? O king, I will do everything you ask!’ Duryodhana replied, ‘I eagerly wish for your friendship.’ To this, Karna said, ‘It shall be so.’ They embraced each other joyfully and felt great happiness.’
SECTION CXXXIX
(Sambhava Parva continued)
“Vaisampayana said, ‘After this, with his sheet loosely hanging down, Adhiratha entered the lists, perspiring and trembling, and supporting himself on a staff.
“Vaisampayana said, ‘After this, with his robe draped loosely, Adhiratha entered the arena, sweating and shaking, leaning on a staff.
“Seeing him, Karna left his bow and impelled by filial regard bowed down his head still wet with the water of inauguration. And them the charioteer, hurriedly covering his feet with the end of his sheet, addressed Karna crowned with success as his son. And the charioteer embraced Karna and from excess of affection bedewed his head with tears, that head still wet with the water sprinkled over it on account of the coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena took Karna for a charioteer’s son, and said by way of ridicule, ‘O son of a charioteer, thou dost not deserve death in fight at the hands of Partha. As befits thy race take thou anon the whip. And, O worst of mortals, surely thou art not worthy to sway the kingdom of Anga, even as a dog doth not deserve the butter placed before the sacrificial fire.’ Karna, thus addressed, with slightly quivering lips fetched a deep sigh, looked at the God of the day in the skies. And even as a mad elephant riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath from among his brothers, and addressed that performer of dreadful deeds, Bhimasena, present there, ‘O Vrikodara, it behoveth thee not to speak such words. Might is the cardinal virtue of a Kshatriya, and even a Kshatriya of inferior birth deserveth to be fought with. The lineage of heroes, like the sources of a lordly river, is ever unknown. The fire that covereth the whole world riseth from the waters. The thunder that slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The illustrious deity Guha, who combines in his composition the portions of all the other deities is of a lineage unknown. Some call him the offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga. It hath been heard by us that persons born in the Kashatriya order have become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders of weapons, the preceptor Drona hath been born in a waterpot and Kripa of the race of Gotama hath sprung from a clump of heath. Your own births, ye Pandava princes, are known to me. Can a she-deer bring forth a tiger (like Karna), of the splendour of the Sun, and endued with every auspicious mark, and born also with a natural mail and ear-rings? This prince among men deserveth the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my swearing to obey him in everything. If there be anybody here to whom all that I have done unto Karna hath become intolerable, let him ascend his chariot and bend his bow with the help of his feet.’
“Seeing him, Karna put down his bow and, filled with respect for his father, lowered his head still damp from the coronation ritual. The charioteer, quickly covering his feet with the end of his cloth, addressed Karna, who was adorned with success, as his son. The charioteer hugged Karna and, overflowing with affection, wet his head with tears, that head still wet from the water sprinkled on it during the coronation as king of Anga. When he saw the charioteer, the Pandava Bhimasena mistook Karna for a charioteer’s son and made a mocking remark, ‘Oh, son of a charioteer, you don’t deserve to die in battle at the hands of Partha. As befits your low status, take the whip. And, oh, the worst of mortals, surely you don’t deserve to rule the kingdom of Anga, just as a dog does not deserve the butter set before the sacrificial fire.’ Upon hearing this, Karna, with slightly trembling lips, let out a deep sigh and looked up at the sun in the sky. Just like a furious elephant rising from a patch of lotuses, the mighty Duryodhana stood up in anger among his brothers and addressed the one who performed terrible deeds, Bhimasena, who was present there, ‘Oh Vrikodara, you shouldn’t speak such words. Might is the essential virtue of a Kshatriya, and even a Kshatriya of lower birth deserves to be fought. The lineage of heroes, like the source of a great river, is always unknown. The fire that consumes the world rises from water. The thunder that defeats the Danavas was crafted from the bone of a mortal named Dadhichi. The illustrious deity Guha, who embodies traits of all other deities, has an unknown origin. Some say he’s the child of Agni; others say Krittika, some say Rudra, and some say Ganga. We’ve heard that those born as Kshatriyas have become Brahmanas. Viswamitra and others born as Kshatriyas have attained the eternal Brahma. The greatest of all weapon bearers, the teacher Drona was born from a waterpot, and Kripa, of the Gotama race, emerged from a patch of grass. I know well your births, O Pandava princes. Can a doe give birth to a tiger like Karna, shining like the sun, endowed with every auspicious mark, born with natural armor and earrings? This prince among men deserves the rule of the world, not just Anga, due to the strength of his arm and my vow to follow him in all things. If anyone here finds what I have done to Karna unbearable, let him mount his chariot and string his bow with his feet.’”
“Vaisampayana continued, ‘Then there arose a confused murmur amongst the spectators approving of Duryodhana’s speech. The sun, however, went down, but prince Duryodhana taking Karna’s hand led him out of the arena lighted with countless lamps. And, O king, the Pandavas also, accompanied by Drona and Kripa and Bhishma, returned to their abodes. And the people, too, came away, some naming Arjuna, some Karna, and some Duryodhana (as the victor of the day). And Kunti, recognising her son in Karna by the various auspicious marks on his person and beholding him installed in the sovereignty of Anga, was from motherly affection, very pleased. And Duryodhana, O monarch, having obtained Karna (in this way), banished his fears arising out of Arjuna’s proficiency in arms. And the heroic Karna, accomplished in arms, began to gratify Duryodhana by sweet speeches, while Yudhishthira was impressed with the belief that there was no warrior on earth like unto Karna.’”
“Vaisampayana continued, ‘Then a hushed murmur rose among the crowd, showing approval of Duryodhana’s speech. The sun set, but Prince Duryodhana, taking Karna’s hand, led him out of the arena lit by countless lamps. And, O king, the Pandavas also returned to their homes, accompanied by Drona, Kripa, and Bhishma. The people also left, some praising Arjuna, some Karna, and some Duryodhana as the victor of the day. Kunti, recognizing her son in Karna by the various auspicious marks on him and seeing him honored as the ruler of Anga, felt a deep motherly affection and was very pleased. And Duryodhana, O monarch, having gained Karna in this way, overcame his fears about Arjuna’s skill in battle. The heroic Karna, skilled in warfare, began to please Duryodhana with kind words, while Yudhishthira was convinced that there was no warrior on earth like Karna.’”
SECTION CXL
(Sambhava Parva continued)
“Vaisampayana continued, ‘Beholding the Pandavas and the son of Dhritarashtra accomplished in arms, Drona thought the time had come when he could demand the preceptorial fee. And, O king, assembling his pupils one day together, the preceptor Drona asked of them the fee, saying, ‘Seize Drupada, the king of Panchala in battle and bring him unto me. That shall be the most acceptable fee.’ Those warriors then answering, ‘So be it’, speedily mounted up on their chariots, and for bestowing upon their preceptor the fee he had demanded, marched out, accompanied by him. Those bulls among men, smiting the Panchalas on their way, laid siege to the capital of the great Drupada. And Duryodhana and Karna and the mighty Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,—these and many other foremost of Kshatriya princes of great prowess, vied with one another in becoming the foremost in the attack. And the princes, riding in first class chariots and following the cavalry, entered the hostile capital, and proceeded along the streets.
“Vaisampayana continued, ‘Seeing the Pandavas and the son of Dhritarashtra skilled in combat, Drona felt it was the right moment to ask for his teaching fee. So, O king, one day he gathered his students and asked them for the fee, saying, ‘Capture Drupada, the king of Panchala, in battle and bring him to me. That will be the best fee.’ The warriors replied, ‘As you wish,’ quickly climbed into their chariots, and set out with him to fulfill their teacher's request. These mighty men, defeating the Panchalas along the way, laid siege to the capital of great Drupada. Duryodhana, Karna, the strong Yuyutsu, Duhsasana, Vikarna, Jalasandha, Sulochana, and many other top Kshatriya princes, eager to prove their strength, competed to be the first to attack. The princes, riding in top-tier chariots and accompanied by cavalry, entered the enemy's capital and moved through the streets.’
“Meanwhile, the king of Panchala, beholding that mighty force and hearing its loud clamour, came out of his palace, accompanied by his brothers. Though king Yajnasena was well-armed, the Kuru army assailed him with a shower of arrows, uttering their war-cry. Yajnasena, however, not easy to be subdued in battle, approaching the Kurus upon his white chariot, began to rain his fierce arrows around.
“Meanwhile, the king of Panchala, seeing that powerful army and hearing its loud noise, came out of his palace with his brothers. Even though King Yajnasena was well-equipped, the Kuru army attacked him with a barrage of arrows, shouting their battle cry. However, Yajnasena, not one to back down in battle, advanced toward the Kurus in his white chariot and started unleashing his fierce arrows all around.”
“Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor, that best of Brahmanas, Drona, and said, ‘We shall exert ourselves after these have displayed their prowess. The king of Panchala can never be taken on the field of the battle by any of these. Having said this, the sinless son of Kunti surrounded by his brothers, waited outside the town at a distance of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed forward and pouring a fierce shower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that, though he was fighting unsupported on a single chariot, the Kurus from panic supposed that there were many Drupadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conchs and trumpets and drums by thousands began to be sounded by the Panchalas from their houses (giving the alarm). Then there arose from the mighty Panchala host a roar terrible as that of the lion, while the twang of their bow-strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began to shower their arrows upon the enemy. But the mighty bowman, Prishata’s son, invincible in battle, though very much pierced with the arrows of the enemy, instantly began, O Bharata, to afflict the hostile ranks with greater vigour. And careering over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Karna and many other heroic princes and numberless warriors, and slaked their thirst for battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. Young and old, they all rushed to battle, assailing the Kurus with vigour. The Kauravas, then, O Bharata, beholding the battle become frightful, broke and fled wailing towards the Pandavas.
“Before the battle started, Arjuna, seeing the display of strength from the princes, spoke to his teacher, the greatest of Brahmanas, Drona, and said, ‘We will make our move after they have shown their skills. The king of Panchala can never be defeated on this battlefield by any of them.’ Having said this, the noble son of Kunti, surrounded by his brothers, waited outside the town, about a mile away. Meanwhile, Drupada, seeing the Kuru army, charged forward and unleashed a fierce storm of arrows, severely weakening the Kuru lines. His quick movements on the battlefield were so impressive that, even though he was fighting alone in a single chariot, the Kuru warriors, in their panic, thought there were many Drupadas against them. The fierce arrows from that king fell rapidly on all sides, until the conchs, trumpets, and drums began to blare from thousands of Panchala homes, sounding the alarm. Then, a terrible roar arose from the mighty Panchala army, reminiscent of a lion's roar, while the twang of their bowstrings seemed to tear the very sky. Duryodhana and Vikarna, Suvahu, Dirghalochana, and Duhsasana, filled with rage, began to rain arrows down on the enemy. But the formidable archer, Prishata’s son, who was unbeatable in battle, even though hit multiple times by enemy arrows, immediately began to strike back at the opposing ranks with even more intensity. Charging across the battlefield like a blazing wheel, King Drupada struck down Duryodhana, Vikarna, the mighty Karna, and many other heroic princes and countless warriors, satisfying their thirst for battle. Then, all the citizens hurled various projectiles at the Kuru army, like clouds pouring rain on the earth. Young and old alike rushed into the fight, attacking the Kurus with determination. The Kauravas, seeing the battle turning terrifying, broke and fled, crying out towards the Pandavas.”
“The Pandavas, hearing the terrible wail of the beaten host, reverentially saluted Drona and ascended their chariots. Then Arjuna hastily bidding Yudhishthira not to engage in the fight, rushed forward, appointing the sons of Madri (Nakula and Sahadeva) the protectors of his chariot-wheels, while Bhimasena ever fighting in the van, mace in hand, ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing the shouts of the enemy, advanced towards them, filling the whole region with the rattle of his chariot-wheels. And like a Makara entering the sea, the mighty-armed Bhima, resembling a second Yama, mace in hand, entered the Panchala ranks, fiercely roaring like the ocean in a tempest. And Bhima, mace in hand, first rushed towards the array of elephants in the hostile force, while Arjuna, proficient in battle, assailed that force with the prowess of his arms. And Bhima, like the great Destroyer himself, began to slay those elephants with his mace. Those huge animals, like unto mountains, struck with Bhima’s mace, had their heads broken into pieces. Covered with stream of blood, they began to fall upon the ground like cliffs loosened by thunder. And the Pandavas prostrated on the ground elephants and horses and cars by thousands and slew many foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods driveth before him with his staff countless cattle with ease, so did Vrikodara drive before him the chariots and elephants of the hostile force.
The Pandavas, hearing the awful cries of the defeated army, respectfully saluted Drona and got into their chariots. Then Arjuna quickly told Yudhishthira not to join the fight and rushed forward, assigning the sons of Madri (Nakula and Sahadeva) to guard his chariot wheels, while Bhimasena, always fighting at the front with his mace in hand, charged ahead. The virtuous Arjuna, accompanied by his brothers, hearing the enemy's shouts, moved towards them, filling the entire area with the sound of his chariot wheels. And like a Makara entering the sea, the powerful Bhima, looking like a second Yama with his mace, plunged into the Panchala ranks, roaring fiercely like an ocean in a storm. Bhima, mace in hand, first charged towards the array of elephants in the enemy forces, while Arjuna, skilled in battle, attacked that force with the strength of his arms. Bhima, like the great Destroyer himself, began to take down those elephants with his mace. Those massive creatures, like mountains, had their heads smashed to bits by Bhima’s blows. Covered in blood, they started to collapse to the ground like cliffs struck by lightning. The Pandavas brought down thousands of elephants, horses, and chariots, slaughtering many foot soldiers and charioteers. Truly, just as a shepherd easily drives countless cattle with his staff in the woods, so did Vrikodara push back the chariots and elephants of the opposing force.
“Meanwhile, Phalguna, impelled by the desire of doing good unto Bharadwaja’s son, assailed the son of Prishata with a shower of arrows and felled him from the elephant on which he was seated. And, O monarch, Arjuna, like unto the terrible fire that consumeth all things at the end of the Yuga, began to prostrate on the ground horses and cars and elephants by thousands. The Panchalas and the Srinjayas, on the other hand, thus assailed by the Pandava, met him with a perfect shower of weapons of various kinds. And they sent up a loud shout and fought desperately with Arjuna. The battle became furious and terrible to behold. Hearing the enemy’s shouts, the son of Indra was filled with wrath and assailing the hostile host with a thick shower of arrows, rushed towards it furiously afflicting it with renewed vigour. They who observed the illustrious Arjuna at that time could not mark any interval between his fixing the arrows on the bowstring and letting them off. Loud were the shouts that rose there, mingled with cheers of approval. Then the king of the Panchalas, accompanied by (the generalissimo of his forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara rushing at the chief of the celestials (in days of yore). Then Arjuna covered the king of Panchala with a shower of arrows. Then there arose a frightful uproar among the Panchala host like unto the roar of a mighty lion springing at the leader of a herd of elephants. And beholding Arjuna rushing at the king of Panchala to seize him, Satyajit of great prowess rushed at him. And the two warriors, like unto Indra and the Asura Virochana’s son (Vali), approaching each other for combat, began to grind each other’s ranks. Then Arjuna with great force pierced Satyajit with ten keen shafts at which feat the spectators were all amazed. But Satyajit, without losing any time, assailed Arjuna with a hundred shafts. Then that mighty car-warrior, Arjuna, endued with remarkable lightness of motion, thus covered by that shower of arrows, rubbed his bow-string to increase the force and velocity of his shafts. Then cutting in twain his antagonist’s bow, Arjuna rushed at the king of the Panchalas, but Satyajit, quickly taking up a tougher bow, pierced with his arrows Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in battle by the Panchala warrior, forgave not his foe. Eager to slay him at once, he pierced with a number of arrows his antagonist’s horses, flags, bow, clenched (left) fist, charioteer, and the attendant at his back. Then Satyajit, finding his bows repeatedly cut in twain and his horses slain, desisted from the fight.
Meanwhile, Phalguna, driven by the desire to help Bharadwaja’s son, attacked the son of Prishata with a barrage of arrows, knocking him off the elephant he was riding. And, O king, Arjuna, like a fierce fire that consumes everything at the end of the Yuga, began to take down thousands of horses, chariots, and elephants. The Panchalas and the Srinjayas, facing this assault from the Pandava, responded with a fierce rain of various weapons. They let out a loud shout and fought desperately against Arjuna. The battle turned chaotic and terrifying to witness. Hearing the enemy's cries, the son of Indra was filled with rage and struck back at the opposing army with a thick rain of arrows, charging at them with renewed intensity. Those watching Arjuna at that moment couldn’t see any pause between him nocking arrows on the bowstring and firing them off. The loud shouts that erupted there mixed with cheers of approval. Then the king of the Panchalas, along with Satyajit, their commander, charged at Arjuna like the Asura Samvara attacking the chief of the gods in ancient times. Arjuna then showered arrows down on the king of Panchala. A terrible uproar arose among the Panchala army, like the roar of a mighty lion lunging at the leader of a herd of elephants. Seeing Arjuna rush towards the king of Panchala to capture him, Satyajit, full of strength, charged at him. The two warriorlike Indra and the Asura Virochana’s son (Vali), moving in for battle, began to clash fiercely. Arjuna pierced Satyajit with ten sharp arrows, stunning the spectators. But Satyajit quickly retaliated with a hundred arrows. Then, that great charioteer, Arjuna, known for his incredible speed, covered in arrows, tightened his bowstring to increase the power and speed of his shots. He cut his opponent’s bow in half and charged at the king of the Panchalas, but Satyajit quickly grabbed a sturdier bow and struck Arjuna, his chariot, charioteer, and horses with his arrows. Arjuna, furious from the attack by the Panchala warrior, refused to forgive his enemy. Wanting to kill him right away, he shot several arrows at Satyajit’s horses, flag, bow, clenched left fist, charioteer, and the attendant behind him. Then, as Satyajit found his bows repeatedly broken and his horses killed, he stopped fighting.
“The king of the Panchalas, beholding his general thus discomfited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foremost of warriors, crowned with success, began to fight furiously, and quickly cutting his enemy’s bow in twain as also his flagstaff which he caused to fall down, pierced his antagonist’s horses, and charioteer also with five arrows. Then throwing aside his bow Arjuna took his quiver, and taking out a scimitar and sending forth a loud shout, leaped from his own chariot upon that of his foe. And standing there with perfect fearlessness he seized Drupada as Garuda seizeth a huge snake after agitating the waters of the ocean. At the sight of this, the Panchala troops ran away in all directions.
“The king of the Panchalas, seeing his general defeated in the battle, started to fire his arrows at the Pandava prince. Then Arjuna, the greatest of warriors, filled with determination, fought back fiercely, quickly cutting his enemy’s bow in half, as well as his flagpole, sending it crashing down. He struck the king’s horses and charioteer with five arrows. After tossing aside his bow, Arjuna took his quiver, pulled out a scimitar, and shouted loudly as he jumped from his own chariot onto his enemy’s. Standing there with complete confidence, he grabbed Drupada like Garuda catches a giant snake after stirring up the ocean’s waters. Seeing this, the Panchala troops scattered in all directions.”
“Then Dhananjaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Panchala ranks. And beholding him returning (with his captive), the princes began to lay waste Drupada’s capital. Addressing them Arjuna said, ‘This best of monarchs, Drupada, is a relative of the Kuru heroes. Therefore, O Bhima, slay not his soldiers. Let us only give unto our preceptor his fee.’
“Then Dhananjaya, showing off his strength in front of both armies, let out a loud shout and stepped out from the Panchala ranks. When the princes saw him coming back with his captive, they started to destroy Drupada’s capital. Addressing them, Arjuna said, ‘This great king, Drupada, is a relative of the Kuru heroes. So, Bhima, don’t harm his soldiers. Let’s just give our teacher what he deserves.’”
“Vaisampayana continued, ‘O king, thus prevented by Arjuna, the mighty Bhimasena, though unsatiated with the exercise of battle, refrained from the act of slaughter. And, O bull of the Bharata race, the princes then, taking Drupada with them after having seized him on the field of battle along with his friends and counsellors, offered him unto Drona. And Drona beholding Drupada thus brought under complete control—humiliated and deprived of wealth—remembered that monarch’s former hostility and addressing him said, ‘Thy kingdom and capital have been laid waste by me. But fear not for thy life, though it dependeth now on the will of thy foe. Dost thou now desire to revive thy friendship (with me)?’ Having said this, he smiled a little and again said, ‘Fear not for thy life, brave king! We, Brahmanas, are ever forgiving. And, O bull among Kshatriyas, my affection and love for thee have grown with me in consequence of our having sported together in childhood in the hermitage. Therefore, O king, I ask for thy friendship again. And as a boon (unasked), I give thee half the kingdom (that was thine). Thou toldest me before that none who was not a king could be a king’s friend. Therefore is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of all the territory lying on the southern side of the Bhagirathi, while I become king of all the territory on the north of that river. And, O Panchala, if it pleaseth thee, know me hence for thy friend.’
Vaisampayana continued, “O king, stopped by Arjuna, the strong Bhimasena, though not satisfied with the battle, held back from killing. And, O best of the Bharata lineage, the princes then took Drupada with them after capturing him on the battlefield along with his friends and advisors, and presented him to Drona. Seeing Drupada completely under control—humbled and stripped of wealth—Drona remembered the king's past enmity and addressed him, saying, ‘I have ravaged your kingdom and capital. But don’t fear for your life, even though it now depends on the will of your enemy. Do you wish to rekindle our friendship?’ After saying this, he smiled slightly and added, ‘Do not fear for your life, brave king! We, the Brahmanas, are always forgiving. And, O best among Kshatriyas, my affection for you has grown because we played together as children in the hermitage. So, O king, I ask for your friendship again. And as an unasked favor, I give you back half of your kingdom. You told me before that no one who isn’t a king can be a king’s friend. That’s why, O Yajnasena, I keep half of your kingdom. You will rule all the lands on the southern side of the Bhagirathi, while I will become the king of all the territories north of that river. And, O Panchala, if it pleases you, consider me your friend from now on.’”
“On hearing these words, Drupada answered, ‘Thou art of noble soul and great prowess. Therefore, O Brahmana, I am not surprised at what thou doest. I am very much gratified with thee, and I desire thy eternal friendship.’
“Upon hearing these words, Drupada replied, ‘You have a noble spirit and great strength. So, O Brahmana, I am not surprised by your actions. I am truly pleased with you, and I want your everlasting friendship.’”
“Vaisampayana continued, ‘After this, O Bharata, Drona released the king of Panchala, and cheerfully performing the usual offices of regard, bestowed upon him half the kingdom. Thenceforth Drupada began to reside sorrowfully in (the city of) Kampilya within (the province of) Makandi on the banks of the Ganga filled with many towns and cities. And after his defeat by Drona, Drupada also ruled the southern Panchalas up to the bank of the Charmanwati river. And Drupada from that day was well-convinced that he could not, by Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiritual) power. And he, therefore, began to wander over the whole earth to find out the means of obtaining a son (who would subjugate his Brahmana foe).
Vaisampayana continued, “After this, O Bharata, Drona released the king of Panchala and, happily performing the usual gestures of respect, gave him half the kingdom. From then on, Drupada began to live sadly in the city of Kampilya in the Makandi region, along the banks of the Ganga, which was filled with many towns and cities. After being defeated by Drona, Drupada also ruled the southern Panchalas up to the banks of the Charmanwati river. From that day on, Drupada realized that he could not defeat Drona through Kshatriya strength alone, as he was far inferior in spiritual power. Thus, he began to travel the earth in search of a way to obtain a son who could conquer his Brahmana enemy.”
“Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the territory of Ahicchatra full of towns and cities, obtained by Arjuna, and bestowed upon Drona.’
“Meanwhile, Drona continued to live in Ahicchatra. So, O king, the area of Ahicchatra was filled with towns and cities, acquired by Arjuna and given to Drona.”
SECTION CXLI
(Sambhava Parva continued)
“Vaisampayana continued, ‘After the expiration, O king, of a year from this, Dhritarashtra, moved by kindness for the people, installed Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness and unswerving honesty (of heart). And within a short time Yudhishthira, the son of Kunti, by his good behaviour, manners and close application to business, overshadowed the deeds of his father. And the second Pandava, Vrikodara, began to receive continued lessons from Sankarshana (Valarama) in encounters with the sword and the mace and on the chariot. And after Bhima’s education was finished, he became in strength like unto Dyumatsena himself and continuing to live in harmony with his brothers, he began to exert his prowess. And Arjuna became celebrated for the firmness of his grasp (of weapons), for his lightness of motion, precision of aim, and his proficiency in the use of the Kshura, Naracha, Vala and Vipatha weapons, indeed, of all weapons, whether straight or crooked or heavy. And Drona certified that there was none in the world who was equal to Arjuna in lightness of hand and general proficiency.
Vaisampayana continued, “After a year had passed, O king, Dhritarashtra, feeling compassionate towards the people, made Yudhishthira, the son of Pandu, the heir to the throne because of his strength, courage, patience, kindness, honesty, and integrity. In a short time, Yudhishthira, the son of Kunti, through his good behavior, manners, and dedication to his duties, surpassed his father's achievements. The second Pandava, Vrikodara, began receiving ongoing training from Sankarshana (Valarama) in sword fighting, mace skills, and chariot combat. Once Bhima finished his training, he became as strong as Dyumatsena himself, and while living in harmony with his brothers, he started to showcase his strength. Arjuna became renowned for his mastery of weapons, agility, accuracy, and skill in using various arms including Kshura, Naracha, Vala, and Vipatha, indeed, all types of weapons, whether straight, curved, or heavy. Drona confirmed that no one in the world could match Arjuna in agility and overall skill.”
“One day, Drona, addressing Arjuna before the assembled Kaurava princes, said, ‘There was a disciple of Agastya in the science of arms called Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I obtained from him a weapon called Brahmasira which could never be futile and which was like unto thunder itself, capable of consuming the whole earth. That weapon, O Bharata, from what I have done, may now pass from disciple to disciple. While imparting it to me, my preceptor said, ‘O son of Bharadwaja, never shouldst thou hurl this weapon at any human being, especially at one who is of poor energy. Thou hast, O hero, obtained that celestial weapon. None else deserveth it. But obey the command of the Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives.’ When Arjuna, on hearing this, pledged his word that he would give what the preceptor demanded, the latter said, ‘O sinless one, thou must fight with me when I fight with thee.’ And that bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet, went away northward. Then there arose a loud shout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the sword and on the chariot as also with the bow, acquired wonderful proficiency. Sahadeva obtained the whole science of morality and duties from (Vrihaspati) the spiritual chief of celestials, and continued to live under the control of his brothers. And Nakula, the favourite of his brothers taught by Drona, became known as a skilful warrior and a great car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes became so powerful that they slew in battle the great Sauvira who had performed a sacrifice extending over three years, undaunted by the raids of the Gandharvas. And the king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control. Then again Vipula, the king of the Sauviras, endued with great prowess, who had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. And Arjuna also repressed by means of his arrows (the pride of) king Sumitra of Sauvira, also known by the name of Dattamitra who had resolutely sought an encounter with him. The third of the Pandava princes, assisted by Bhima, on only a single car subjugated all the kings of the East backed by ten thousand cars. In the same way, having conquered on a single car the whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large booty.
“One day, Drona addressed Arjuna in front of the assembled Kaurava princes and said, ‘There was a disciple of Agastya in the art of warfare named Agnivesa. He was my teacher, and I was his student. Through my ascetic practices, I received from him a weapon called Brahmasira, which was infallible and as powerful as thunder, capable of devastating the whole earth. That weapon, O Bharata, because of what I have achieved, may now pass from disciple to disciple. While giving it to me, my teacher warned, ‘O son of Bharadwaja, you must never use this weapon against any human, especially someone who lacks strength. You have, O hero, received this divine weapon. No one else deserves it. But follow the command of the Rishi (Agnivesa). And now, Arjuna, give me the teacher’s fee in front of your cousins and relatives.’ When Arjuna, upon hearing this, promised to give what his teacher asked for, Drona replied, ‘O sinless one, you must fight with me when I fight with you.’ The mighty Kuru prince then pledged his word to Drona and, touching his feet, went northward. Then, a loud cheer rose, echoing across the earth surrounded by seas, declaring that there was no archer in the world like Arjuna. Indeed, Dhananjaya showed extraordinary skill in battles with the mace and sword, on the chariot, and with the bow. Sahadeva learned the entire science of ethics and responsibilities from (Vrihaspati) the spiritual leader of the celestials and continued to live under his brothers’ guidance. Nakula, his brothers’ favorite, trained by Drona, became known as a skilled warrior and a renowned chariot fighter (Ati-ratha). Both Arjuna and the other Pandava princes grew so powerful that they defeated the great Sauvira, who had conducted a sacrifice lasting three years, unfazed by the incursions of the Gandharvas. The king of the Yavanas, whom the formidable Pandu had been unable to conquer, was brought under control by Arjuna. Again, Vipula, the king of the Sauviras, who had always dismissed the Kurus, felt Arjuna's might. Arjuna also humbled king Sumitra of Sauvira, known as Dattamitra, who had persistently sought a duel with him, using his arrows to manage his pride. The third of the Pandava princes, with Bhima’s help, defeated all the kings of the East using just one chariot supported by ten thousand. Similarly, after conquering the entire South single-handedly on a single chariot, Dhananjaya sent significant spoils back to the Kuru kingdom.”
“Thus did those foremost of men, the illustrious Pandavas, conquering the territories of other kings, extend the limits of their own kingdom. But beholding the great prowess and strength of those mighty bowmen, king Dhritarashtra’s sentiments towards the Pandavas became suddenly poisoned, and from that day the monarch became so anxious that he could hardly sleep.’”
“Thus did those outstanding men, the renowned Pandavas, by conquering the lands of other kings, expand their own kingdom. However, seeing the great skill and power of those mighty archers, King Dhritarashtra’s feelings towards the Pandavas turned sour, and from that day on, the king became so anxious that he could barely sleep.”
SECTION CXLII
(Sambhava Parva continued)
“Vaisampayana continued, ‘On hearing that the heroic sons of Pandu endued with excess of energy had become so mighty, king Dhritarashtra became very miserable with anxiety. Then summoning unto his side Kanika, that foremost of minister, well-versed in the science of politics and an expert in counsels the king said, ‘O best of Brahmanas, the Pandavas are daily overshadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them? O Kanika, advise me truly, for I shall do as thou biddest.
“Vaisampayana continued, ‘Upon hearing that the brave sons of Pandu, full of energy, had become so powerful, King Dhritarashtra was filled with anxiety. He then called for Kanika, his top minister, who was skilled in politics and an expert in advice. The king said, ‘O best of Brahmanas, the Pandavas are dominating the world every day. I am extremely envious of them. Should I seek peace or war with them? O Kanika, give me your honest advice, for I will follow your guidance.’
“Vaisampayana continued, ‘That best of Brahmanas, thus addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science.”
“Vaisampayana continued, ‘That best of Brahmanas, addressed by the king, freely replied with these clear words that aligned perfectly with the principles of political science.”
“Listen to me, O sinless king, as I answer thee. And, O best of Kuru kings, it behoveth thee not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever increase their prowess. Carefully avoiding all faults themselves they should ceaselessly watch over the faults of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him. Therefore the king should ever have recourse to chastisement in all he doeth. He should so conduct himself that, his foe may not detect any weak side in him. But by means of the weakness he detecteth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise concealing its body, his means and ends, and he should always keep back his own weakness from, the sight of others. And having begun a particular act, he should ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly, produceth a festering sore. The slaughter of a foe who doeth thee evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour of his disaster and then kill him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O sire, an enemy should never be scorned, however contemptible. A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximity. Kings should sometimes feign blindness and deafness, for if impotent to chastise, they should pretend not to notice the faults that call for chastisement. On occasions, such as these, let them regard their bows as made of straw. But they should be always on the alert like a herd of deer sleeping in the woods. When thy foe is in thy power, destroy him by every means open or secret. Do not show him any mercy, although he seeketh thy protection. A foe, or one that hath once injured thee, should be destroyed by lavishing money, if necessary, for by killing him thou mayest be at thy ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes root and branch. Then shouldst thou destroy their allies and partisans. The allies and partisans can never exist if the principal be destroyed. If the root of the tree is torn up, the branches and twigs can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, O king, rule thy kingdom, always anxiously watching thy foes. By maintaining the perpetual fire by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou has gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for thou shouldst proceed on the principle of selection. Bear thy foe upon thy shoulders till the time cometh when thou canst throw him down, breaking him into pieces like an earthen pot thrown down with violence upon a stony surface. The foe must never be let off even though he addresseth thee most piteously. No pity shouldst thou show him but slay him at once. By the arts of conciliation or the expenditure of money should the foe be slain. By creating disunion amongst his allies, or by the employment of force, indeed by every means in thy power shouldst thou destroy thy foe.’
“Listen to me, O virtuous king, as I speak to you. And, O greatest of Kuru kings, you shouldn’t be angry with me after hearing everything I have to say. Kings should always be ready to strike with their weapons when necessary and should continually build their strength. By avoiding their own faults, they should constantly keep an eye on the faults of their enemies and take advantage of them. If the king is always prepared to strike, everyone will fear him. Therefore, the king should always use punishment in all his actions. He should conduct himself in a way that prevents his enemies from seeing any weaknesses. However, he should pursue his enemies to their downfall by exploiting their weaknesses. He should always hide his means and goals, like a tortoise hiding its body, and keep his own weaknesses out of sight. Once he starts a task, he should make sure to complete it thoroughly. Look, a thorn, if not completely removed, can cause a festering wound. Killing an enemy who does you harm is always commendable. If the foe is powerful, one should wait for the right moment to attack and eliminate him without hesitation. If he is a great warrior, his downfall should also be monitored, and he should be led to retreat. O sir, never underestimate an enemy, no matter how insignificant he may seem. A spark can ignite a vast forest if it spreads from one object to another nearby. Kings should sometimes pretend to be blind or deaf; if they can’t punish, they should act as if they don’t see the faults requiring punishment. In such cases, let them treat their bows as if they were made of straw. But they should always remain vigilant like a herd of deer resting in the woods. When your enemy is at your mercy, destroy him by any means, whether open or secret. Do not show him mercy, even if he seeks your protection. An enemy, or someone who has wronged you, should be eliminated even if it requires spending money, because by killing him, you can find peace. The dead cannot instill fear. You must eliminate the three, five, and seven resources of your enemies. You must root out your enemies completely. Then you should also destroy their allies and supporters. Allies cannot survive if the main enemy is destroyed. If the root of a tree is uprooted, the branches and twigs cannot continue to exist as before. Always conceal your own means and ends, and keep watching your enemies, seeking their flaws. O king, rule your kingdom while always keeping an anxious watch on your foes. By maintaining constant vigilance through sacrifices, brown clothing, matted hair, and animal hides for bedding, you should first earn the trust of your enemies, and once you have that, you can pounce on them like a wolf. For it has been said that in the pursuit of wealth, even a holy appearance can be used like a hooked stick to bend down a branch to reach the ripe fruit. The method used for gathering fruit should also apply to defeating enemies, so you should proceed with careful selection. Carry your enemy on your shoulders until the moment comes when you can throw him down, shattering him like a clay pot dropped violently on a hard surface. Never let the enemy go, even if he pleads with you. Show no mercy and kill him immediately. Use negotiation or money to eliminate him. Create discord among his allies or use force; indeed, use every means available to destroy your enemy.”
“Dhritarashtra said, ‘Tell me truly how a foe can be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force.’
“Dhritarashtra said, ‘Tell me honestly how an enemy can be defeated by the methods of negotiating, spending money, creating division, or using force.’”
“Kanika replied, ‘Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of his own interests who lived in the company of four friends, viz., a tiger, a mouse, a wolf, and a mongoose. One day they saw in the woods a strong deer, the leader of a herd, whom, however, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal opening the proceedings said, ‘O tiger, thou hast made many an effort to seize this deer, but all in vain simply because this deer is young, fleet and very intelligent. Let now the mouse go and eat into its feet when it lieth asleep. And when this is done, let the tiger approach and seize it. Then shall we all, with great pleasure feast on it.’ Hearing these words of the jackal, they all set to work very cautiously as he directed. And the mouse ate into the feet of the deer and the tiger killed it as anticipated. And beholding the body of the deer lying motionless on the ground, the jackal said unto his companions, ‘Blessed be ye! Go and perform your ablutions. In the meantime I will look after the deer.’ Hearing what the jackal said, they all went into a stream. And the jackal waited there, deeply meditating upon what he should do. The tiger endued with great strength, returned first of all to the spot after having performed his ablutions. And he saw the jackal there plunged in meditation. The tiger said, ‘Why art thou so sorrowful, O wise one! Thou art the foremost of all intelligent beings. Let us enjoy ourselves today by feasting on this carcass.’ The jackal said, ‘Hear, O mighty-armed one, what the mouse hath said. He hath even said, O, fie on the strength of the king of the beasts! This deer hath been slain by me. By might of my arm he will today gratify his hunger.’ When he hath boasted in such a language, I, for my part, do not wish to touch this food.’ The tiger replied, ‘If, indeed, the mouse hath said so, my sense is now awakened. I shall, from this day, slay with the might of my own arms, creatures ranging the forest and then feast on their flesh.’ Having said this, the tiger went away.
“Kanika replied, ‘Listen, O king, to the story of a jackal who lived a long time ago in the forest and was well-versed in the art of politics. There was a clever jackal who cared about his own interests and hung out with four friends: a tiger, a mouse, a wolf, and a mongoose. One day, they spotted a strong deer, the leader of a herd, but they couldn't catch him because he was too quick and powerful. So, they called a meeting to discuss their next move. The jackal started off the conversation by saying, ‘O tiger, you've tried many times to catch this deer, but it's been in vain because this deer is young, fast, and very smart. Let the mouse go and gnaw at its feet while it sleeps. Once that's done, you can come and grab it. Then we can all enjoy a feast together.’ After hearing the jackal's plan, they all went to work cautiously as he suggested. The mouse gnawed at the feet of the deer, and the tiger killed it as expected. Looking at the motionless body of the deer on the ground, the jackal said to his friends, ‘Good job! Go wash up. Meanwhile, I'll keep an eye on the deer.’ After hearing this, they all went to a stream. The jackal waited there, thinking carefully about what to do next. The strong tiger was the first to return after washing up. He found the jackal deep in thought. The tiger asked, ‘Why do you look so sad, O wise one? You're the smartest one among us. Let's enjoy a feast on this carcass today!’ The jackal replied, ‘Listen, O powerful one, to what the mouse has said. He said, “Shame on the strength of the king of beasts! This deer was killed by me. With my strength today, I will satisfy my hunger.”’ Since he has boasted like this, I, for one, don't want to eat this food.’ The tiger responded, ‘If the mouse really said that, my eyes have been opened. From now on, I will hunt creatures in the forest with my own strength and then feast on their flesh.’ After saying this, the tiger walked away.’
“And after the tiger had left the spot, the mouse came. And seeing the mouse come, the jackal addressed him and said, ‘Blest be thou, O mouse, but listen to what the mongoose hath said. He hath even said, The carcass of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, O jackal, permittest it, I will even slay the mouse and feast on him.’ Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, ‘The king of the beasts hath been angry with thee. Evil is certain to overtake thee. He is expected here with his wife. Do as thou pleasest.’ Thus was the wolf also, fond of animal flesh, got rid of by the jackal. And the wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, ‘By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.’ The mongoose replied, ‘When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still. I do not desire to fight with thee.’ Saying this, the mongoose also went away.
“And after the tiger had left, the mouse arrived. Seeing the mouse, the jackal said to him, ‘Bless you, O mouse, but listen to what the mongoose has said. He mentioned that the carcass of this deer is poisoned (because the tiger touched it with his claws). I won’t eat it. On the other hand, if you, O jackal, allow it, I will kill the mouse and feast on him.’ Hearing this, the mouse became scared and quickly scurried into his hole. After the mouse left, the wolf arrived, having completed his cleaning rituals. Seeing the wolf, the jackal said to him, ‘The king of the beasts is angry with you. Bad luck is coming your way. He is expected here with his mate. Do as you wish.’ This way, the jackal also got rid of the wolf, who fled, shrinking his body as much as he could. Then the mongoose appeared. The jackal, seeing him, said, ‘By the strength of my arm, I have driven away the others who have left already. Fight me first, and then you can eat this meat as you want.’ The mongoose replied, ‘Since the tiger, the wolf, and the clever mouse have all been defeated by you, who are heroes in their own right, you must be an even greater hero. I don’t want to fight you.’ Saying this, the mongoose also left.
“Kanika continued, ‘When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.’
“Kanika continued, ‘When everyone had left, the jackal, pleased with how well his plan worked, ate the meat all by himself. If kings always do this, they can be happy. The timid should be influenced by playing on their fears, the brave by using charm, the greedy by offering gifts, and peers and subordinates by showing strength to bring them under your control. In addition to all that I've said, O king, listen now to something else I want to share.’”
“Kanika continued, ‘If thy son, friend, brother, father, or even the spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous of prosperity, slay him without scruples. By curses and incantations, by gift of wealth, by poison, or by deception, the foe should be slain. He should never be neglected from disdain. If both the parties be equal and success uncertain, then he that acteth with diligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised. If thou art angry, show thyself as if thou art not so, speaking even then with a smile on thy lips. Never reprove any one with indications of anger (in thy speech). And O Bharata, speak soft words before thou smitest and even while thou art smiting! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Comforting thy foe by conciliation, by gift of wealth, and smooth behaviour, thou must smite him when he walketh not aright. Thou shouldst equally smile the heinous offender who liveth by the practice of virtue, for the garb of virtue simply covereth his offences like black clouds covering the mountains. Thou shouldst burn the house of that person whom thou punishest with death. And thou shouldst never permit beggars and atheists and thieves to dwell in thy kingdom. By a sudden sally or pitched battle by poison or by corrupting his allies, by gift of wealth, by any means in thy power, thou shouldst destroy thy foe. Thou mayest act with the greatest cruelty. Thou shouldst make thy teeth sharp to give a fatal bite. And thou should ever smite so effectually that thy foe may not again raise his head. Thou shouldst ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is such. For if the first be ever powerful he may destroy thee to the root (for thy unpreparedness). Thou shouldst never trust the faithless, nor trust too much those that are faithful, for if those in whom thou confidest prove thy foes, thou art certain to be annihilated. After testing their faithfulness thou shouldst employ spies in thy own kingdom and in the kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Thy spies should be placed in gardens, places of amusement, temples and other holy places, drinking halls, streets, and with the (eighteen) tirthas (viz., the minister, the chief priest, the heir-presumptive, the commander-in-chief, the gate-keepers of the court, persons in the inner apartments, the jailor, the chief surveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of the council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifice, near wells, on mountains and in rivers, in forests, and in all places where people congregate. In speech thou shouldst ever be humble, but let thy heart be ever sharp as razor. And when thou art engaged in doing even a very cruel and terrible act, thou shouldst talk with smiles on thy lips. If desirous of prosperity, thou shouldst adopt all arts—humility, oath, conciliation. Worshipping the feet of others by lowering thy head, inspiring hope, and the like. And, a person conversant with the rules of policy is like a tree decked with flowers but bearing no fruit; or, if bearing fruit, these must be at a great height not easily attainable from the ground; and if any of these fruits seem to be ripe care must be taken to make it appear raw. Conducting himself in such a way, he shall never fade. Virtue, wealth and pleasure have both their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue (incessantly) are made unhappy for want of wealth and the neglect of pleasure. Those again in pursuit of wealth are made unhappy for the neglect of two others. And so those who pursue pleasure suffer for their inattention to virtue and wealth. Therefore, thou shouldst pursue virtue, wealth and pleasure, in such a way that thou mayest not have to suffer therefrom. With humiliation and attention, without jealousy and solicitous of accomplishing thy purpose, shouldst thou, in all sincerity, consult with the Brahmanas. When thou art fallen, thou shouldst raise thyself by any means, gentle or violent; and after thou hast thus raised thyself thou shouldst practise virtue. He that hath never been afflicted with calamity can never have prosperity. This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama). He whose heart hath been unstrung by sorrow should be consoled with hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who, having concluded a treaty with an enemy, reposeth at ease as if he hath nothing more to do, is very like a person who awaketh, fallen down from the top of a tree whereon he had slept. A king should ever keep to himself his counsels without fear of calumny, and while beholding everything with the eyes of his spies, he should take care to conceal his own emotions before the spies of his enemies. Like a fisherman who becometh prosperous by catching and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of thy foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up (like weeds) and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approacheth (from love) one in affluence; and when one’s purpose hath been accomplished, one hath no need to approach him whom he had hitherto looked to for its accomplishment. Therefore, when thou doest anything never do it completely, but ever leave something to be desired for by others (whose services thou mayest need). One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A prudent king should ever act in such a way that friends and foes may never know his motive before the commencement of his acts. Let them know all when the act hath been commenced or ended, and as long as danger doth not come, so long only shall thou act as if thou art afraid. But when it hath overtaken thee, thou must grapple with it courageously. He who trusteth in a foe who hath been brought under subjection by force, summoneth his own death as a crab by her act of conception. Thou shouldst always reckon the future act as already arrived (and concert measures for meeting it), else, from want of calmness caused by haste, thou mayest overlook an important point in meeting it when it is before thee. A person desirous of prosperity should always exert with prudence, adopting his measures to time and place. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites; and to virtue, wealth, and pleasure. It is well-known that time and place (if taken into consideration) always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he may soon grow like a palmyra tree extending its roots or like a spark of fire in the deep woods that may soon burst into an extensive conflagration. As a little fire gradually fed with faggots soon becometh capable of consuming even the biggest blocks, so the person who increaseth his power by making alliances and friendships soon becometh capable of subjugating even the most formidable foe. The hope thou givest unto thy foe should be long deferred before it is fulfilled; and when the time cometh for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some reason, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroying their foes, ever resemble razors in every particular; unpitying as these are sharp, hiding their intents as these are concealed in their leathern cases, striking when the opportunity cometh as these are used on proper occasions, sweeping off their foes with all their allies and dependants as these shave the head or the chin without leaving a single hair. O supporter of the dignity of the Kurus, bearing thyself towards the Pandavas and others also as policy dictateth, act in such a way that thou mayest not have to grieve in future. Well do I know that thou art endued with every blessing, and possessed of every mark of good fortune. Therefore, O king, protect thyself from the sons of Pandu! O king, the sons of Pandu are stronger than their cousins (thy sons); therefore, O chastiser of foes, I tell thee plainly what thou shouldst do. Listen to it, O king, with thy children, and having listened to it, exert yourselves (to do the needful). O king, act in such a way that there may not be any fear for thee from the Pandavas. Indeed, adopt such measures consonant with the science of policy that thou mayest not have to grieve in the future.’
“Kanika continued, ‘If your son, friend, brother, father, or even your spiritual teacher becomes your enemy, you should, if you want to thrive, eliminate him without guilt. You should take him down through curses and spells, offering wealth, using poison, or through deception. Never disregard him out of disdain. If both sides are evenly matched and success is uncertain, then the one who acts diligently will prosper. If the spiritual teacher is vain, unaware of what should be done and what should not, and leads a flawed life, he too should be corrected. If you are angry, act as if you are not, always speaking with a smile. Never scold anyone in a way that shows your anger. And, O Bharata, speak kindly before you strike and even while you're doing it! After you’ve struck, feel compassion for the victim, mourn for him, and even shed tears. By soothing your enemy with kindness, gifts, and friendly behavior, you should strike when he goes astray. You should also smile at the terrible offender who seems to live a virtuous life, as the facade of virtue merely hides his wrongdoings like dark clouds covering mountains. You should burn down the house of anyone you punish with death. Never allow beggars, atheists, or thieves to dwell in your realm. Whether through a surprise attack, a pitched battle, poison, or corrupting his allies, using wealth, or any means at your disposal, you should eliminate your enemy. You may act with great cruelty. You should sharpen your teeth to deliver a fatal bite. Always strike so effectively that your enemy cannot raise his head again. You should be careful of even the one you think poses no threat, let alone someone who does. If the first individual turns out to be powerful, they could destroy you due to your unpreparedness. Never trust the unfaithful, nor should you place too much trust in the faithful, for if those in whom you confide turn against you, you are sure to be annihilated. After testing their loyalty, you should employ spies in your own domain and in the territories of others. Your spies in foreign lands should be clever deceivers disguised as ascetics. Position your spies in gardens, entertainment venues, temples and other holy sites, taverns, streets, and with the important figures in your court, such as ministers and guards. In your speech, you should remain humble, but keep your heart sharp as a razor. Even when carrying out a terrible act, you should talk with a smile. If you desire prosperity, you should adopt all strategies—humility, oaths, and reconciliation—worshiping others by bowing your head and inspiring hope. A person who knows the rules of governance is like a flowering tree that bears no fruit; or, if it bears fruit, they are out of reach, and any ripe fruit must be made to seem unripe. By conducting yourself this way, you shall never perish. Virtue, wealth, and pleasure have both good and bad effects intertwined. While you should seize the good outcomes, you must avoid the bad ones. Those who constantly pursue virtue may suffer due to a lack of wealth and pleasure. Conversely, those focused on wealth may suffer from neglecting virtue and pleasure. And those pursuing pleasure may suffer from overlooking virtue and wealth. Therefore, you should pursue virtue, wealth, and pleasure in such a way that you do not have to endure their negative consequences. With humility and caution, without envy, you should sincerely consult with the Brahmanas. If you find yourself in a low position, you should lift yourself by any means, whether gentle or harsh; and once elevated, you should practice virtue. A person who has never faced hardship can never attain true prosperity, as shown in the lives of those who have survived adversity. One who suffers from sorrow should find consolation in stories of others from the past, like those of Nala and Rama. A heart shaken by sorrow should be comforted with hopes of future success. A learned and wise person should be uplifted by pleasant activities. He who, after making a treaty with an enemy, relaxes as if there is nothing left to do resembles a person who wakes up after falling from a tree where he had been napping. A king should always keep his strategies to himself, free from fear of slander, and while observing everything through his spies, he should hide his emotions from the spies of his enemies. Just as a fisherman thrives by catching and killing fish, a king cannot prosper without tearing apart his enemies and committing some violent acts. The strength of your enemy should be completely dismantled, uprooted like weeds, cut down, and afflicted with disease, hunger, and thirst. A person in need never approaches someone who is wealthy out of love; and once their goal is achieved, they no longer seek out the one they relied on for this purpose. Thus, when you undertake any task, never do it entirely; always leave something for others to desire. One seeking prosperity must diligently seek allies and means, conducting his wars carefully, guided by prudence. A wise king should act in such a way that friends and foes never understand his motives until he has begun his actions. Let them only know everything when the act is started or finished; as long as danger does not arise, you should act as if you are afraid. But when danger confronts you, you must face it bravely. He who trusts an enemy subdued by force summons his own demise, akin to a crab giving birth. Always consider future actions as already arrived and prepare accordingly; otherwise, due to haste, you might overlook an important detail when it comes to fruition. A person seeking success must always exert himself wisely, adapting his actions to time and place. He should consider destiny as something that can be shaped by rituals and sacrifices, alongside virtue, wealth, and pleasure. It is well understood that considering time and place always leads to the best outcomes. Even a minor enemy should not be disregarded, for he can rapidly grow strong like a palmyra tree spreading its roots or like a spark in a dense forest that ignites into an overwhelming fire. Just as a tiny flame, when fed, can eventually consume large logs, a person who expands his power through alliances and friendships can conquer formidable opponents. The hope you provide your enemy should be delayed before it is realized; and as the time to fulfill it approaches, create a reason to postpone it further. Let that reason appear founded on logic, and make that logic seem based on another reason. Kings, in their efforts to eliminate enemies, should always be as relentless as razors; mercilessly sharp, veiling their intentions just like razors are hidden in leather cases, striking when the moment is right, clearing their enemies along with all their allies as these razors shave heads without leaving any hair behind. O guardian of the Kuru prestige, act towards the Pandavas and others as strategy dictates, so that you do not have to regret your choices later. I know you are blessed, possessing every sign of good fortune. Therefore, O king, protect yourself from the sons of Pandu! O king, the sons of Pandu are stronger than your own sons; hence, O vanquisher of foes, I’m advising you openly about what you should do. Listen to my words, O king, along with your children, and after hearing them, take action accordingly. Act in such a way that you have no reason to fear the Pandavas. Indeed, adopt tactics aligned with the principles of governance so that you will not face regret in the future.’
“Vaisampayana continued, ‘Having delivered himself thus Kanika returned to his abode, while the Kuru king Dhritarashtra became pensive and melancholy.’”
“Vaisampayana continued, ‘After saying this, Kanika went back to his home, while the Kuru king Dhritarashtra grew thoughtful and sad.’”
SECTION CXLIII
(Jatugriha Parva)
“Vaisampayana said, ‘Then the son of Suvala (Sakuni), king Duryodhana, Duhsasana and Kama, in consultation with one another, formed an evil conspiracy. With the sanction of Dhritarashtra, the king of the Kurus, they resolved to burn to death Kunti and her (five) sons. But that wise Vidura, capable of reading the heart by external signs, ascertained the intention of these wicked persons by observing their countenances alone. Then the sinless Vidura, of soul enlightened by true knowledge, and devoted to the good of the Pandavas, came to the conclusion that Kunti with her children should fly away from her foes. And providing for that purpose a boat strong enough to withstand both wind and wave, he addressed Kunti and said, ‘This Dhritarashtra hath been born for destroying the fame and offspring of the (Kuru) race. Of wicked soul, he is about to cast off eternal virtue. O blessed one, I have kept ready on the stream a boat capable of withstanding both wind and wave. Escape by it with thy children from the net that death hath spread around you.’
Vaisampayana said, “Then the son of Suvala (Sakuni), King Duryodhana, Duhsasana, and Kama, conspired together for evil. With the approval of Dhritarashtra, the king of the Kurus, they decided to burn Kunti and her five sons alive. But the wise Vidura, who could read people's intentions from their expressions, figured out what these wicked individuals were planning just by looking at their faces. Then the virtuous Vidura, whose soul was enlightened by true knowledge and who was dedicated to the welfare of the Pandavas, concluded that Kunti and her children needed to escape from their enemies. He arranged a boat sturdy enough to withstand both wind and waves and spoke to Kunti, saying, ‘This Dhritarashtra was born to destroy the reputation and lineage of the Kuru race. With a wicked heart, he is about to abandon eternal virtue. O blessed one, I have prepared a boat on the river that can brave both wind and waves. Escape with your children in it from the trap that death has set for you.’”
“Vaisampayana continued, ‘Hearing these words, the illustrious Kunti was deeply grieved, and with her children, O bull of Bharata’s race, stepped into the boat and went over the Ganges. Then leaving the boat according to the advice of Vidura, the Pandavas took with them the wealth that had been given to them (while at Varanavata) by their enemies and safely entered the deep woods. In the house of lac, however, that had been prepared for the destruction of the Pandavas, an innocent Nishada woman who had come there for some purpose, was, with her children burnt to death. And that worst of Mlechchhas, the wretched Purochana (who was the architect employed in building the house of lac) was also burnt in the conflagration. And thus were the sons of Dhirtarashtra with their counsellors deceived in their expectations. And thus also were the illustrious Pandavas, by the advice of Vidura, saved with their mother. But the people (of Varanavata) knew not of their safety. And the citizens of Varanavata, seeing the house of lac consumed (and believing the Pandavas to have been burnt to death) became exceedingly sorry. And they sent messengers unto king Dhritarashtra to represent everything that had happened. And they said to the monarch, ‘Thy great end hath been achieved! Thou hast at last burnt the Pandavas to death! Thy desire fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.’ Hearing this, Dhritarashtra with his children, made a show of grief, and along with his relatives, including Kshattri (Vidura) and Bhishma the foremost of the Kurus, performed the last honours of the Pandavas.’
“Vaisampayana continued, ‘Upon hearing these words, the renowned Kunti was deeply saddened, and with her children, O noble one of Bharata’s lineage, she stepped into the boat and crossed the Ganges. Following Vidura's advice, the Pandavas left the boat, taking with them the wealth given to them by their enemies while at Varanavata, and safely entered the dense forest. However, in the house made of lac, which had been prepared to destroy the Pandavas, an innocent Nishada woman, who had come there for some reason, was burned to death along with her children. The despicable Purochana, the architect who built the house of lac, also perished in the fire. Thus, the sons of Dhritarashtra and their advisors were deceived in their expectations. Likewise, thanks to Vidura’s counsel, the illustrious Pandavas and their mother were saved. But the people of Varanavata were unaware of their safety. When the citizens of Varanavata saw the lac house consumed by flames, believing the Pandavas to have perished, they were deeply sorrowful. They sent messengers to King Dhritarashtra to inform him of everything that had happened. They said to the monarch, ‘Your great wish has been fulfilled! You have finally burned the Pandavas to death! Enjoy the kingdom now with your children, O king of the Kurus.’ Upon hearing this, Dhritarashtra feigned grief and, along with his relatives, including Kshattri (Vidura) and Bhishma, the greatest of the Kurus, performed the last rites for the Pandavas.’
“Janamejaya said, ‘O best of Brahmanas, I desire to hear in full this history of the burning of the house of lac and the escape of the Pandavas there from. That was a cruel act of theirs (the Kurus), acting under the counsels of the wicked (Kanika). Recite the history to me of all that happened. I am burning with curiosity to hear it.’
“Janamejaya said, ‘O best of Brahmanas, I want to hear, in full, the story of the burning of the house of lac and the Pandavas’ escape from it. That was a cruel act on the part of the Kurus, influenced by the wicked Kanika. Tell me the whole history of everything that happened. I’m really eager to hear it.’”
“Vaisampayana said, ‘O chastiser of all foes, listen to me, O monarch, as I recite the (history of the) burning of the house of lac and the escape of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass (everybody) in strength and Arjuna highly accomplished in arms became pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the son of Suvala, endeavoured by various means to compass the death of the Pandavas. The Pandavas too counteracted all those contrivances one after another, and in obedience to the counsels of Vidura, never spoke of them afterwards. Then the citizens, beholding the son of Pandu possessed of accomplishments, began, O Bharata, to speak of them in all places of public resort. And assembled in courtyards and other places of gathering, they talked of the eldest son of Pandu (Yudhishthira) as possessed of the qualifications for ruling the kingdom. And they said, ‘Dhritarashtra, though possessed of the eye of knowledge, having been (born) blind, had not obtained the kingdom before. How can he (therefore) become king now? Then Bhishma, the son of Santanu, of rigid vows and devoted to truth, having formerly relinquished the sovereignty would never accept it now. We shall, therefore, now install (on the throne) with proper ceremonies the eldest of the Pandavas endued with youth, accomplished in battle, versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son of Santanu and Dhritarashtra conversant with the rules of morality, he will certainly maintain the former and the latter with his children in every kind of enjoyment.
“Vaisampayana said, ‘O punisher of all enemies, listen to me, O king, as I tell the story of the burning of the house of lac and the escape of the Pandavas. The wicked Duryodhana, seeing Bhimasena surpass everyone in strength and Arjuna highly skilled in battle, became thoughtful and sad. Then Karna, the son of the Sun, and Sakuni, the son of Suvala, tried by various means to bring about the death of the Pandavas. The Pandavas, however, thwarted all their schemes one after another, and following Vidura's advice, never spoke of them again. Then the citizens, witnessing the son of Pandu's accomplishments, began, O Bharata, to talk about them in all public places. Gathered in courtyards and other meeting spots, they spoke of the eldest son of Pandu (Yudhishthira) as being fit to rule the kingdom. They said, ‘Dhritarashtra, though knowledgeable, has been blind from birth and has not obtained the kingdom before. How can he become king now? Bhishma, the son of Santanu, who is strict in his vows and devoted to truth, had previously renounced sovereignty and will not accept it now. Therefore, we shall now properly install the eldest of the Pandavas, who is young, skilled in battle, knowledgeable in the Vedas, and truthful and kind, on the throne. By honoring Bhishma, the son of Santanu, and Dhritarashtra, who understands the rules of morality, he will surely provide for both of them and their children in every kind of enjoyment.’”
“The wretched Duryodhana, hearing these words of the parting partisans of Yudhishthira, became very much distressed. Deeply afflicted, the wicked prince could not put up with those speeches. Inflamed with jealousy, he went unto Dhritarashtra, and finding him alone he saluted him with reverence and distressed at (the sight of) the partiality of the citizens for Yudhishthira, he addressed the monarch and said, ‘O father, I have heard the parting citizens utter words of ill omen. Passing thee by, and Bhishma too, they desire the son of Pandu to be their king. Bhishma will sanction this, for he will not rule the kingdom. It seems, therefore, that the citizens are endeavouring to inflict a great injury on us. Pandu obtained of old the ancestral kingdom by virtue of his own accomplishments, but thou, from blindness, didst not obtain the kingdom, though fully qualified to have it. If Pandu’s son now obtaineth the kingdom as his inheritance from Pandu, his son will obtain it after him and that son’s son also, and so on will it descend in Pandu’s line. In that case, O king of the world, ourselves with our children, excluded from the royal line, shall certainly be disregarded by all men. Therefore, O monarch, adopt such counsels that we may not suffer perpetual distress, becoming dependent on others for our food. O king, if thou hadst obtained the sovereignty before, we would certainly have succeeded to it, however much the people might be unfavourable to us.’”
The miserable Duryodhana, hearing the words of the departing followers of Yudhishthira, became very distressed. Deeply troubled, the wicked prince couldn’t handle their remarks. Filled with jealousy, he went to Dhritarashtra, and finding him alone, he respectfully greeted him. Upset by the citizens' preference for Yudhishthira, he spoke to the king and said, "Oh father, I've heard the departing citizens say things that portend bad luck. Ignoring you and Bhishma, they want the son of Pandu to be their king. Bhishma will support this, as he won’t take the throne himself. It seems, therefore, that the citizens are trying to bring great harm to us. Pandu gained the ancestral kingdom long ago because of his own merits, but you, due to your blindness, did not claim the kingdom despite being fully qualified for it. If Pandu’s son gets the kingdom as his rightful inheritance, his son will inherit it after him, and that son’s son too, and it will continue to pass down Pandu’s lineage. In that case, oh king of the world, we and our children will be completely excluded from the royal line and surely disregarded by everyone. Therefore, oh monarch, devise a plan so that we do not suffer endless distress, becoming dependent on others for our sustenance. Oh king, if you had claimed the sovereignty earlier, we would have undoubtedly inherited it, no matter how the people felt about us."
SECTION CXLIV
(Jatugriha Parva continued)
“Vaisampayana continued, “King Dhritarashtra whose knowledge only was his eyes, on hearing these words of his son and recollecting everything that Kanika had, said unto him, became afflicted with sorrow, and his mind also thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the son of Suvala, and Duhsasana as their fourth, held a consultation together. Prince Duryodhana said unto Dhritarashtra, ‘Send, O father, by some clever contrivance, the Pandavas to the town of Varanavata. We shall then have no fear of them.’ Dhritarashtra, on hearing these words uttered by his son, reflected for a moment and replied unto Duryodhana, saying, ‘Pandu, ever devoted to virtue, always behaved dutifully towards all his relatives but particularly towards me. He cared very little for the enjoyments of the world, but devotedly gave everything unto me, even the kingdom. His son is as much devoted to virtue as he, and is possessed of every accomplishment. Of world-wide fame, he is again the favourite of the people. He is possessed of allies; how can we by force exile him from his ancestral kingdom? The counsellors and soldiers (of the state) and their sons and grandsons have all been cherished and maintained by Pandu. Thus benefited of old by Pandu, shall not, O child, the citizens slay us with all our friends and relatives now on account of Yudhishthira?”
Vaisampayana continued, “King Dhritarashtra, who relied solely on his knowledge, upon hearing his son’s words and recalling everything Kanika had said, became overwhelmed with sorrow, and his thoughts began to falter. Then Duryodhana, Karna, Sakuni, the son of Suvala, and Duhsasana gathered for a discussion. Prince Duryodhana said to Dhritarashtra, ‘Father, use some clever trick to send the Pandavas to the town of Varanavata. Then we won't have to worry about them.’ Dhritarashtra, upon hearing his son's suggestion, paused for a moment and replied to Duryodhana, saying, ‘Pandu, who was always committed to righteousness, treated all his relatives properly, especially me. He cared very little for the pleasures of the world and willingly gave everything to me, even the kingdom. His son is just as devoted to virtue and possesses every skill. Known throughout the land, he is also loved by the people. He has allies; how can we forcibly exile him from his ancestral kingdom? The counselors and soldiers of the state, along with their families, have all been supported and cared for by Pandu. Given that they have benefited from him, won’t the citizens rise up against us, along with all our friends and family, because of Yudhishthira?’”
“Duryodhana replied, ‘What thou sayest, O father, is perfectly true. But in view of the evil that is looming on the future as regards thyself, if we conciliate the people with wealth and honours, they would assuredly side with us for these proofs of our power. The treasury and the ministers of state, O king, are at this moment under our control. Therefore, it behoveth thee now to banish, by some gentle means, the Pandavas to the town of Varanavata; O king, when the sovereignty shall have been vested in me, then, O Bharata, may Kunti with her children come back from that place.’
“Duryodhana replied, ‘What you say, Father, is absolutely true. But considering the trouble that's coming your way, if we win the people over with wealth and honors, they will definitely support us as proof of our strength. Right now, we have control over the treasury and the state officials, King. So, it’s essential for you to gently send the Pandavas to the town of Varanavata. Once I have the throne, then, Bharata, Kunti and her children can return from there.’”
“Dhritarashtra replied, ‘This, O Duryodhana, is the very thought existing in my mind. But from its sinfulness I have never given expression to it. Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever sanction the exile of the Pandavas. In their eyes, O dear son, amongst the Kurus ourselves and the Pandavas are equal. Those wise and virtuous persons will make no difference between us. If therefore, we behave so towards the Pandavas, shall we not, O son, deserve death at the hands of the Kurus, of these illustrious personages, and of the whole world?’
“Dhritarashtra replied, ‘This, Duryodhana, is exactly what’s been on my mind. But because it’s wrong, I’ve never voiced it. Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever agree to the Pandavas being exiled. To them, dear son, we Kurus and the Pandavas are equal. Those wise and righteous individuals won’t see a difference between us. So if we treat the Pandavas this way, don’t you think we’ll deserve death at the hands of the Kurus, these great people, and the entire world?’”
“Duryodhana answered, ‘Bhishma hath no excess of affection for either side, and will, therefore, be neutral (in case of dispute). The son of Drona (Aswatthaman) is on my side. There is no doubt that where the son is, there the father will be. Kripa, the son of Saradwat, must be on the side on which Drona and Aswatthaman are. He will never abandon Drona and his sister’s son (Aswatthaman). Kshattri (Vidura) is dependent on us for his means of life, though he is secretly with the foe. It he sides the Pandavas, he alone can do us no injury, Therefore, exile thou the Pandavas to Varanavata without any fear. And take such steps that they may go thither this very day. By this act, O father, extinguish the grief that consumeth me like a blazing fire, that robbeth me of sleep, and that pierces my heart even like a terrible dart.’”
“Duryodhana replied, ‘Bhishma doesn’t have strong feelings for either side, so he’ll stay neutral if there’s a conflict. The son of Drona (Aswatthaman) is with me. It's clear that wherever the son is, the father will be there too. Kripa, the son of Saradwat, will also be on the side of Drona and Aswatthaman. He would never abandon Drona and his sister's son (Aswatthaman). Kshattri (Vidura) relies on us for his livelihood, even though he secretly supports the enemy. If he backs the Pandavas, he alone won't pose a threat to us. So, send the Pandavas into exile to Varanavata without any hesitation. Make sure they leave today. By doing this, Father, relieve the anguish that consumes me like a raging fire, that takes away my sleep, and that stabs at my heart like a painful dart.’”
SECTION CXLV
(Jatugriha Parva continued)
“Vaisampayana said, Then prince Duryodhana, along with his brothers began to gradually win over the people to his side by grants of wealth and honours. Meanwhile, some clever councillors, instructed by Dhritarashtra, one day began to describe (in court) the town of Varanavata as a charming place. And they said, The festival of Pasupati (Siva) hath commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmed the hearts of all spectators.’ Thus did those councillors, instructed by Dhritarashtra, speak of Varanavata, and whilst they were so speaking, the Pandavas, O king, felt the desire of going to that delightful town. And when the king (Dhritarashtra) ascertained that the curiosity of the Pandavas had been awakened, the son of Ambika addressed them, saying, ‘These men of mine often speak of Varanavata as the most delightful town in the world. If therefore, ye children, ye desire to witness that festival, go to Varanavata with your followers and friends and enjoy yourselves there like the celestials. And give ye away pearls and gems unto the Brahmanas and the musicians (that may be assembled there). And sporting there for some time as ye please like the resplendent celestials and enjoying as much pleasure as ye like, return ye to Hastinapura again.’
“Vaisampayana said, Then prince Duryodhana and his brothers started to gradually win over the people to their side by giving out wealth and honors. Meanwhile, some clever advisors, guided by Dhritarashtra, began describing the town of Varanavata in court as a delightful place. They said, The festival of Pasupati (Siva) has begun in the town of Varanavata. There’s a huge gathering of people, and the procession is the most amazing ever seen on earth. Adorned with all kinds of ornaments, it captivated the hearts of all who watched. As they were speaking of Varanavata, the Pandavas, O king, felt a strong desire to visit that charming town. When the king (Dhritarashtra) realized that the curiosity of the Pandavas had been piqued, the son of Ambika addressed them, saying, ‘My people often praise Varanavata as the most wonderful town in the world. So, children, if you wish to see that festival, go to Varanavata with your followers and friends and have a great time there like the gods. Also, give pearls and gems to the Brahmanas and musicians that will be there. Enjoy yourselves for a while like the radiant celestial beings, and then return to Hastinapura once again.’”
“Vaisampayana continued, ‘Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, ‘So be it.’ Then addressing Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he said slowly and humbly, ‘With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.’ Thus addressed by the eldest of Pandu’s sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, ‘Ye sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.’
Vaisampayana continued, “Yudhishthira, fully aware of Dhritarashtra’s intentions and recognizing his own weakness and lack of allies, responded to the king, saying, ‘So be it.’ Then he turned to Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other advisors, as well as the Brahmanas, ascetics, priests, and citizens, including the renowned Gandhari. He spoke slowly and humbly, ‘With our friends and followers, we are heading to the beautiful and bustling town of Varanavata as ordered by Dhritarashtra. Please bless us so that we may prosper and avoid any sin.’ After hearing the eldest of Pandu’s sons, the Kaurava leaders all gladly offered their blessings, saying, ‘O sons of Pandu, may all the elements protect you on your journey, and may no harm come to you.’”
“The Pandavas, having performed propitiatory rites for obtaining (their share of) the kingdom, and finishing their preparations, set out for Varanavata.’”
“The Pandavas, after conducting rituals to gain their share of the kingdom and completing their preparations, headed out for Varanavata.”
SECTION CXLVI
(Jatugriha Parva continued)
“Vaisampayana said, ‘The wicked Duryodhana became very pleased when the king, O Bharata, had said so unto Pandavas. And, O bull of Bharata’s race, Duryodhana, then, summoning his counsellor, Purochana in private, took hold of his right hand and said, ‘O Purochana, this world, so full of wealth, is mine. But it is thine equally with me. It behoveth thee, therefore, to protect it. I have no more trustworthy counsellor than thee with whom to consult. Therefore, O sire, keep my counsel and exterminate my foes by a clever device. O, do as I bid thee. The Pandavas have, by Dhritarashtra, been sent to Varanavata, where they will, at Dhritarashtra’s command, enjoy themselves during the festivities. Do that by which thou mayest this very day reach Varanavata in a car drawn by swift mules. Repairing thither, cause thou to be erected a quadrangular palace in the neighbourhood of the arsenal, rich in the materials and furniture, and guard thou the mansion well (with prying eyes). And use thou (in erecting that house) hemp and resin and all other inflammable materials that are procurable. And mixing a little earth with clarified butter and oil and fat and a large quantity of lac, make thou a plaster for lining the walls, and scatter thou all around that house hemp and oil and clarified butter and lac and wood in such a way that the Pandavas, or any others, may not, even with scrutiny behold them there or conclude the house to be an inflammable one. And having erected such mansion, cause thou the Pandavas, after worshipping them with great reverence, to dwell in it with Kunti and all their friends. And place thou there seats and conveyances and beds, all of the best workmanship, for the Pandavas, so that Dhritarashtra may have no reason to complain. Thou must also so manage it all that none of Varanavata may know anything till the end we have in view is accomplished. And assuring thyself that the Pandavas are sleeping within in confidence and without fear, thou must then set fire to that mansion beginning at the outer door. The Pandavas thereupon must be burnt to death, but the people will say that they have been burnt in (an accidental) conflagration of their house.
Vaisampayana said, “The wicked Duryodhana was very pleased when the king, O Bharata, spoke to the Pandavas. And, O best of Bharata’s lineage, Duryodhana then privately called on his advisor, Purochana, took his right hand, and said, ‘Purochana, this world, overflowing with wealth, is mine. But it also belongs to you. Therefore, you must protect it. I have no more reliable advisor than you to consult. So, my friend, keep this secret and eliminate my enemies with a clever plan. Please do as I ask. The Pandavas have been sent by Dhritarashtra to Varanavata, where they will enjoy the festivities at his command. Make sure you can reach Varanavata today in a carriage pulled by fast mules. Once there, get a square palace built near the arsenal, filled with materials and furnishings, and keep it well-guarded. Use hemp, resin, and any other flammable materials you can find to construct that house. Mix a little earth with clarified butter, oil, and fat, along with a large amount of lac, to create a plaster for the walls, and scatter hemp, oil, clarified butter, lac, and wood around the house so that the Pandavas or anyone else can't see them or realize the house is flammable. After building this mansion, have the Pandavas, along with Kunti and their friends, worshipped with great respect and moved in. Also, provide them with the finest seats, vehicles, and beds so that Dhritarashtra has no reason to complain. You must also ensure that the people of Varanavata are unaware of anything until our plan is fulfilled. Once you’re sure the Pandavas are sleeping inside, relaxed and without fear, set fire to that mansion, starting from the outer door. The Pandavas will then be burned to death, but people will believe it was just an accidental fire in their house.”
“Saying, ‘So be it’ unto the Kuru prince, Purochana repaired to Varanavata in a car drawn by fleet mules. And going thither, O king, without loss of time, obedient to the instructions of Duryodhana, did everything that the prince had bid him do.”
“Saying, ‘Alright’ to the Kuru prince, Purochana went to Varanavata in a chariot pulled by fast mules. And getting there quickly, O king, following Duryodhana's orders, he did everything the prince had told him to do.”
SECTION CXLVII
(Jatugriha Parva continued)
“Vaisampayana said, ‘Meanwhile the Pandavas got into their cars, yoking thereto some fine horses endued with the speed of wind. While they were on the point of entering their cars, they touched, in great sorrow, the feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of Kripa, of Vidura and of the other elders of the Kuru race. Then saluting with reverence all the older men, and embracing their equals, receiving the farewell of even the children, and taking leave of all the venerable ladies in their household, and walking round them respectfully, and bidding farewell unto all the citizens, the Pandavas, ever mindful of their vows, set out for Varanavata. And Vidura of great wisdom and the other bulls among the Kurus and the citizens also, from great affliction, followed those tigers among men to some distance. And some amongst the citizens and the country people, who followed the Pandavas, afflicted beyond measure at beholding the sons of Pandu in such distress, began to say aloud, ‘King Dhritarashtra of wicked soul seeth no things with the same eye. The Kuru monarch casteth not his eye on virtue. Neither the sinless Yudhishthira, nor Bhima the foremost of mighty men, nor Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin of waging a rebellious war). When these will remain quiet, how shall the illustrious son of Madri do anything? Having inherited the kingdom from their father, Dhritarashtra could not bear them. How is that Bhishma who suffers the exile of the Pandavas to that wretched place, sanctions this act of great injustice? Vichitravirya, the son of Santanu, and the royal sage Pandu of Kuru’s race both cherished us of old with fatherly care. But now that Pandu that tiger among men, hath ascended to heaven, Dhritarashtra cannot bear with these princes his children. We who do not sanction this exile shall all go, leaving this excellent town and our own homes, where Yudhishthira will go.’
“Vaisampayana said, ‘Meanwhile the Pandavas got into their chariots, attaching some fine horses with the speed of the wind. As they were about to enter their chariots, they sadly touched the feet of Bhishma, King Dhritarashtra, the great Drona, Kripa, Vidura, and the other elders of the Kuru family. After respectfully greeting all the older men, embracing their peers, receiving farewells from even the children, and saying goodbye to all the esteemed ladies in their household, they walked around them respectfully and bid farewell to all the citizens. The Pandavas, always mindful of their vows, set out for Varanavata. Wise Vidura and the other prominent members of the Kuru clan, along with the citizens, followed those brave men a short distance, filled with deep sorrow. Some among the citizens and local people, who followed the Pandavas, were overwhelmed with grief at seeing the sons of Pandu in such distress and began to speak out, ‘King Dhritarashtra, who is morally corrupt, sees nothing with a clear perspective. The Kuru king does not regard virtue. Neither the sinless Yudhishthira, nor Bhima, the strongest of men, nor Dhananjaya, the youngest son of Kunti, would ever be guilty of the sin of starting a rebellious war. If these men remain peaceful, how can the illustrious son of Madri act against them? Having inherited the kingdom from their father, Dhritarashtra cannot tolerate these princes, his own children. How can Bhishma allow the Pandavas to suffer exile to such a miserable place and endorse this deep injustice? Vichitravirya, the son of Santanu, and the royal sage Pandu of the Kuru lineage both cared for us like fathers. But now that Pandu, that fierce man, has ascended to heaven, Dhritarashtra cannot bear having his own princes. We who do not support this exile shall leave, abandoning this excellent town and our homes, where Yudhishthira will go.’”
“Unto those distressed citizens talking in this way, the virtuous Yudhishthira, himself afflicted with sorrow, reflecting for a few moments said, ‘The king is our father, worthy of regard, our spiritual guide, and our superior. To carry out with unsuspicious hearts whatever he biddeth, is indeed, our duty. Ye are our friends. Walking round us and making us happy by your blessings, return ye to your abodes. When the time cometh for anything to be done for us by you, then, indeed, accomplish all that is agreeable and beneficial to us.’ Thus addressed, the citizens walked round the Pandavas and blessed them with their blessings and returned to their respective abodes.
“To the distressed citizens speaking this way, the noble Yudhishthira, feeling sorrow himself, paused for a moment and said, ‘The king is our father, deserving of respect, our spiritual leader, and our superior. It is our duty to carry out his wishes with trusting hearts. You are our friends. Please circle around us and make us happy with your blessings before returning to your homes. When the time comes for you to help us, please do whatever is right and beneficial for us.’ After hearing this, the citizens walked around the Pandavas, offered their blessings, and then returned to their own homes.”
“And after the citizens had ceased following the Pandavas, Vidura, conversant with all the dictates of morality, desirous of awakening the eldest of the Pandavas (to a sense of his dangers), addressed him in these words. The learned Vidura, conversant with the jargon (of the Mlechchhas), addressed the learned Yudhishthira who also was conversant with the same jargon, in the words of the Mlechchha tongue, so as to be unintelligible to all except Yudhishthira. He said, ‘He that knoweth the schemes his foes contrive in accordance with the dictates of political science, should, knowing them, act in such a way as to avoid all danger. He that knoweth that there are sharp weapons capable of cutting the body though not made of steel, and understandeth also the means of warding them off, can never be injured by foes. He liveth who protecteth himself by the knowledge that neither the consumer of straw and wood nor the drier of the dew burneth the inmates of a hole in the deep woods. The blind man seeth not his way: the blind man hath no knowledge of direction. He that hath no firmness never acquireth prosperity. Remembering this, be upon your guard. The man who taketh a weapon not made of steel (i.e., an inflammable abode) given him by his foes, can escape from fire by making his abode like unto that of a jackal (having many outlets). By wandering a man may acquire the knowledge of ways, and by the stars he can ascertain the direction, and he that keepeth his five (senses) under control can never be oppressed y his enemies.’
“And after the people stopped following the Pandavas, Vidura, who knew everything about morality and wanted to wake the eldest Pandava up to the dangers around him, spoke to him with these words. The wise Vidura, familiar with the language of the Mlechchhas, addressed the knowledgeable Yudhishthira, who also understood that same language, in Mlechchha terms so that only Yudhishthira could understand. He said, ‘The one who knows the schemes that his enemies plot according to political wisdom should act wisely to avoid any danger. The person who understands that there are sharp weapons that can harm the body even if they're not made of steel, and knows how to defend against them, will never be hurt by enemies. He survives who protects himself with the awareness that neither the user of straw and wood nor the drier of the dew can harm those hidden in a deep forest. The blind man doesn’t see his path: the blind man has no sense of direction. Without determination, one never achieves success. Keep this in mind and stay alert. A man who accepts a weapon that’s not made of steel (like a flammable home) from his enemies can escape fire by making his dwelling like that of a jackal (with many exits). By wandering, a person can learn the paths, and by observing the stars, he can find direction, and he who keeps his five senses in check will never be defeated by his foes.’”
“Thus addressed, Pandu’s son, Yudhishthira the just replied unto Vidura, that foremost of all learned men, saying, ‘I have understood thee.’ Then Vidura, having instructed the Pandavas and followed them (thus far), walked around them and bidding them farewell returned to his own abode. When the citizens and Bhishma and Vidura had all ceased following, Kunti approached Yudhishthira and said, ‘The words that Kshattri said unto thee in the midst of many people so indistinctly as if he did not say anything, and thy reply also to him in similar words and voice, we have not understood. If it is not improper; for us to know them I should then like to hear everything that had passed between him and thee.’
"After this, Yudhishthira, the just son of Pandu, responded to Vidura, the wisest of men, saying, 'I understand you.' Then Vidura, having taught the Pandavas and accompanied them up to that point, walked around them and said goodbye before returning to his own home. Once the citizens, Bhishma, and Vidura had all stopped following, Kunti approached Yudhishthira and said, 'We didn’t quite catch what Kshattri said to you in front of everyone; it was so unclear it felt like he didn’t say anything at all. Likewise, we didn’t grasp your response to him, which was similar. If it’s not too much trouble, I would like to hear everything that was said between the two of you.'"
“Yudhishthira replied, ‘The virtuous Vidura said unto me that we should know that the mansion (for our accommodation at Varanavata) hath been built of inflammable materials. He said unto me, ‘The path of escape too shall not be unknown to thee,’—and further,—‘Those that can control their senses can acquire the sovereignty of the whole world.’—The reply that I gave unto Vidura was, ‘I have understood thee.’
“Yudhishthira replied, ‘The righteous Vidura told me that the mansion (for our stay at Varanavata) has been built with flammable materials. He also said to me, ‘You will not be unaware of the way to escape,’—and added,—‘Those who can control their senses can gain dominion over the entire world.’—My response to Vidura was, ‘I understand you.’”
“Vaisampayana continued, ‘The Pandavas set out on the eighth day of the month of Phalguna when the star Rohini was in the ascendant, and arriving at Varanavata they beheld the town and the people.’”
“Vaisampayana continued, ‘The Pandavas began their journey on the eighth day of the month of Phalguna when the star Rohini was rising, and upon reaching Varanavata, they looked upon the town and its people.’”
SECTION CXLVIII
(Jatugriha Parva continued)
“Vaisampayana said, ‘Then all the citizens (of Varanavata) on hearing that the son of Pandu had come, were filled with joy at the tidings, speedily came out of Varanavata, in vehicles of various kinds numbering by thousands, taking with them every auspicious article as directed by the Sastras, for receiving those foremost of men. And the people of Varanavata, approaching the sons of Kunti blessed them by uttering the Jaya and stood surrounding them. That tiger among men, viz., the virtuous Yudhishthira thus surrounded by them looked resplendent like him having the thunderbolt in his hands (viz., Indra) in the midst of the celestials. And those sinless ones, welcomed by the citizens and welcoming the citizens in return, then entered the populous town of Varanavata decked with every ornament. Entering the town those heroes first went, O monarch, to the abodes of Brahmanas engaged in their proper duties. Those foremost of men then went to the abodes of the officials of the town, and then of the Sutas and the Vaisyas and then to those of even the Sudras, O bull of Bharata’s race, thus adored by the citizens, the Pandavas at last went with Purochana going before them, to the palace that had been built for them, Purochana then began to place before them food and drink and beds and carpets, all of the first and most agreeable order. The Pandavas attired in costly robes, continued to live there, adored by Purochana and the people having their homes in Varanavata.
Vaisampayana said, ‘When the citizens of Varanavata heard that the son of Pandu had arrived, they were filled with joy. They quickly came out of Varanavata in thousands of various vehicles, bringing along every auspicious item as directed by the scriptures to welcome those esteemed men. The people of Varanavata approached the sons of Kunti, blessed them with shouts of cheer, and surrounded them. That remarkable man, the virtuous Yudhishthira, surrounded by them, shone like Indra, the one wielding the thunderbolt, among the gods. The innocent ones, welcomed by the citizens and welcoming them in return, then entered the bustling town of Varanavata adorned with all sorts of decorations. Upon entering the town, those heroes first went to the homes of the Brahmanas engaged in their duties. Then they visited the homes of the town officials, followed by the Sutas, Vaisyas, and even the Sudras. Adored by the citizens, the Pandavas, with Purochana leading the way, finally reached the palace built for them. Purochana then began to provide them with food, drinks, beds, and carpets—all of the highest quality. The Pandavas, dressed in fine robes, continued to live there, revered by Purochana and the local people of Varanavata.’
“After the Pandavas had thus lived for ten nights, Purochana spoke to them of the mansion (he had built) called ‘The Blessed Home,’ but in reality the cursed house. Then those tigers among men, attired in costly dress, entered that mansion at the instance of Purochana like Guhyakas entering the palace (of Siva) on the Kailasa mount. The foremost of all virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it was really built of inflammable materials. Smelling the scent of fat mixed with clarified butter and preparations of lac, he said unto Bhima, ‘O chastiser of foes, this house is truly built of inflammable materials! Indeed, it is apparent that such is the case! The enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses, have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos, all soaked in clarified butter. This wicked wretch, Purochana, acting under the instruction of Duryodhana, stayeth here with the object of burning me to death when he seeth me trustful. But, O son of Pritha, Vidura of great intelligence, knew of this danger, and, therefore, hath warned me of it beforehand. Knowing it all, that youngest uncle of ours, ever wishing our good from affection hath told us that this house, so full of danger, hath been constructed by the wretches under Duryodhana acting in secrecy.’
“After the Pandavas had lived there for ten nights, Purochana mentioned to them the mansion he had built, called ‘The Blessed Home,’ but in reality, it was a cursed house. Then those champions among men, dressed in fine clothes, entered that mansion at Purochana’s urging, like spirits entering the palace of Shiva on Mount Kailasa. The most virtuous man, Yudhishthira, inspecting the house, told Bhima that it was actually made of flammable materials. Smelling the scent of fat mixed with clarified butter and lac, he said to Bhima, ‘O foe-chastiser, this house is definitely built of flammable materials! It’s clear that this is the case! The enemy has obviously, with the help of trusted skilled artisans, constructed this mansion using hemp, resin, heath, straw, and bamboo, all soaked in clarified butter. This wicked man, Purochana, acting on Duryodhana’s orders, is here with the intent to burn me alive when he sees me let my guard down. But, O son of Pritha, our wise uncle Vidura was aware of this danger and warned me beforehand. Knowing all this, our youngest uncle, who always wishes us well out of affection, has informed us that this perilous house was secretly constructed by Duryodhana’s crew.’”
“Hearing this, Bhima replied, ‘If, sir, you know this house to be so inflammable, it would then be well for us to return thither where we had taken up our quarters first.’ Yudhishthira replied, ‘It seems to me that we should rather continue to live here in seeming unsuspiciousness but all the while with caution and our senses wide awake and seeking for some certain means of escape. If Purochana findeth from our countenances that we have fathomed designs, acting with haste he may suddenly burn us to death. Indeed, Purochana careth little for obloquy or sin. The wretch stayeth here acting under the instruction of Duryodhana. If we are burnt to death, will our grandfather Bhishma be angry? Why will he, by showing his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather Bhishma and the other bull of Kuru’s race, regarding indignation at such a sinful act to be virtuous, may become wrathful. If however, from fear of being burnt, we fly from here, Duryodhana, ambitious of sovereignty will certainly compass our death by means of spies. While we have no rank and power, Duryodhana hath both; while we have no friends and allies, Duryodhana hath both; while we are without wealth, Duryodhana hath at his command a full treasury. Will he not, therefore, certainly destroy us by adopting adequate means? Let us, therefore, by deceiving this wretch (Purochana) and that other wretch Duryodhana, pass our days, disguising ourselves at times. Let us also lead a hunting life, wandering over the earth. We shall then, if we have to escape our enemies, be familiar with all paths. We shall also, this very day, cause a subterranean passage to be dug in our chamber in great secrecy. If we act in this way, concealing what we do from all, fire shall never be able to consume us. We shall live here, actively doing everything for our safety but with such privacy that neither Purochana nor any of the citizens of Varanavata may know what we are after.’”
“Hearing this, Bhima replied, ‘If you know this house is so flammable, then it would be better for us to go back to where we first settled.’ Yudhishthira responded, ‘I think we should stay here, appearing unsuspecting but remaining cautious and alert, looking for a solid escape plan. If Purochana sees from our faces that we’ve figured out his plan, he might act quickly and burn us alive. Purochana doesn’t care about shame or wrongdoing. The scoundrel is here under Duryodhana’s orders. If we die in a fire, will our grandfather Bhishma be angry? Why would he show his anger and make the Kauravas upset with him? Or maybe our grandfather Bhishma and the other strong Kuru warriors think that feeling mad at such a terrible act is the right thing to do. But if we run from fear of being burned, Duryodhana, desperate for power, will certainly conspire to kill us using spies. Right now, we have no status or power, while Duryodhana has both; we have no friends or allies, but Duryodhana does; and while we have no money, Duryodhana has a full treasury at his disposal. So of course, he will try to destroy us using whatever means he can. Therefore, let’s trick this scoundrel (Purochana) and that other scoundrel Duryodhana, and live our lives in disguise at times. Let’s also take to hunting and roam the land. This way, if we need to escape our enemies, we’ll know all the routes. Today, we should secretly dig a tunnel in our room. If we do this while keeping it hidden from everyone, fire will never consume us. We will live here, doing everything we can for our safety, but so quietly that neither Purochana nor anyone in Varanavata will know what we’re up to.’”
SECTION CXLIX
(Jatugriha Parva continued)
“Vaisampayana continued, ‘A friend of Vidura’s, well-skilled in mining, coming unto the Pandavas, addressed them in secret, saying, ‘I have been sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell me what I am to do for ye. From the trust he reposeth in me Vidura hath said unto me, ‘Go thou unto the Pandavas and accomplish thou their good. What shall I do for you? Purochana will set fire to the door of thy house on the fourteenth night of this dark fortnight. To burn to death those tigers among men, the Pandavas, with their mother, is the design of that wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told thee something in the Mlechchha tongue to which thou also didst reply in same language. I state these particulars as my credentials.’ Hearing these words, Yudhishthira, the truthful son of Kunti replied, ‘O amiable one, I now know thee as a dear and trusted friend of Vidura, true and ever devoted to him. There is nothing that the learned Vidura doth not know. As his, so ours art thou. Make no difference between him and us. We are as much thine as his. O, protect us as the learned Vidura ever protecteth us. I know that this house, so inflammable, hath been contrived for me by Purochana at the command of Dhritarashtra’s son. That wicked wretch commanding wealth and allies pursueth us without intermission. O, save us with a little exertion from the impending conflagration. If we are burnt to death here, Duryodhana’s most cherished desire will be satisfied. Here is that wretch’s well-furnished arsenal. This large mansion hath been built abutting the high ramparts of the arsenal without any outlet. But this unholy contrivance of Duryodhana was known to Vidura from the first, and he it was who enlightened us beforehand. The danger of which Kshattri had foreknowledge is now at our door. Save us from it without Purochana’s knowledge thereof.’ On hearing these words, the miner said, ‘So be it,’ and carefully beginning his work of excavation, made a large subterranean passage. And the mouth of that passage was in the centre of that house, and it was on a level with the floor and closed up with planks. The mouth was so covered from fear of Purochana, that wicked wretch who kept a constant watch at the door of the house. The Pandavas used to sleep within their chambers with arms ready for use, while, during the day, they went a-hunting from forest to forest. Thus, O king, they lived (in that mansion) very guardedly, deceiving Purochana by a show of trustfulness and contentment while in reality they were trustless and discontented. Nor did the citizens of Varanavata know anything about these plans of the Pandavas. In fact, none else knew of them except Vidura’s friend, that good miner.’”
“Vaisampayana continued, ‘A friend of Vidura’s, skilled in mining, came to the Pandavas and spoke to them quietly, saying, ‘I’ve been sent by Vidura, and I'm a talented miner. I'm here to serve the Pandavas. Tell me what you need me to do. Vidura has placed his trust in me and said, ‘Go to the Pandavas and help them. What can I do for you? Purochana will set fire to the door of your house on the fourteenth night of this dark fortnight. His plan is to burn alive those fierce men, the Pandavas, along with their mother. That wicked scoundrel, the son of Dhritarashtra, wants this to happen. O son of Pandu, Vidura also told you something in the Mlechchha language, to which you replied in the same tongue. I mention these details as my credentials.’ Hearing these words, Yudhishthira, the honest son of Kunti, replied, ‘O kind one, I recognize you as a beloved and trusted friend of Vidura, loyal and true to him. There is nothing that the wise Vidura does not know. Just as he is, so are you to us. Don’t see any difference between him and us. We are as much yours as we are his. O, protect us as the wise Vidura always protects us. I know that this highly flammable house has been arranged for me by Purochana under Dhritarashtra's order. That wicked man, backed by wealth and allies, relentlessly pursues us. O, please save us with just a little effort from the approaching fire. If we are burned alive here, Duryodhana’s most cherished wish will be fulfilled. Here lies that scoundrel’s well-equipped arsenal. This large mansion is built against the tall walls of the arsenal with no escape route. But this evil plan of Duryodhana was known to Vidura from the beginning, and he was the one who warned us ahead of time. The danger that Kshattri foresaw is now upon us. Save us from it without Purochana finding out.’ After hearing these words, the miner said, ‘So be it,’ and carefully began his work of digging, creating a large underground passage. The entrance to that passage was in the center of the house, level with the floor and hidden with planks. The entrance was covered up out of fear of Purochana, that wicked man who kept a constant watch at the door of the house. The Pandavas slept in their chambers with their weapons ready, while during the day, they went hunting from forest to forest. Thus, O king, they lived (in that mansion) very cautiously, deceiving Purochana with a facade of trust and contentment while in reality, they were distrustful and discontent. The citizens of Varanavata were completely unaware of the Pandavas' plans. In fact, no one else knew about them except for Vidura’s friend, that good miner.’”
SECTION CL
(Jatugriha Parva continued)
“Vaisampayana said, ‘Seeing the Pandavas living there cheerfully and without suspicion for a full year, Purochana became exceedingly glad. And beholding Purochana so very glad, Yudhishthira, the virtuous son of Kunti, addressing Bhima and Arjuna and the twins (Nakula and Sahadeva) said, ‘The cruel-hearted wretch hath been well-deceived. I think the time is come for our escape. Setting fire to the arsenal and burning Purochana to death and letting his body lie here, let us, six persons, fly hence unobserved by all!’
“Vaisampayana said, ‘After seeing the Pandavas living there happily and without a care for a full year, Purochana felt extremely pleased. Noticing Purochana’s happiness, Yudhishthira, the noble son of Kunti, turned to Bhima, Arjuna, and the twins (Nakula and Sahadeva) and said, ‘That cruel-hearted scoundrel has been completely fooled. I believe it’s time for us to make our escape. Let’s set fire to the armory, burn Purochana to death, and leave his body here. Then, the six of us can slip away without anyone noticing!’”
“Vaisampayana continued, ‘Then on the occasion of an almsgiving, O king, Kunti fed on a certain night a large number of Brahmanas. There came also a number of ladies who while eating and drinking, enjoyed there as they pleased, and with Kunti’s leave returned to their respective homes. Desirous of obtaining food, there came, as though impelled by fate, to that feast, in course of her wanderings, a Nishada woman, the mother of five children, accompanied by all her sons. O king, she, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep. Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. Bhima then set fire to the house just where Purochana was sleeping. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts those chastisers of foes with their mother, entered the subterranean passage without losing any time. Then the heat and the roar of the fire became intense and awakened the townspeople. Beholding the house in flames, the citizens with sorrowful faces began to say, ‘The wretch (Purochana) of wicked soul had under the instruction of Duryodhana built his house for the destruction of his employer’s relatives. He indeed hath set fire to it. O, fie on Dhritarashtra’s heart which is so partial. He hath burnt to death, as if he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-souled (Purochana) who hath burnt those best of men, the innocent and unsuspicious princes, hath himself been burnt to death as fate would have it.’
Vaisampayana continued, "Then during an almsgiving, O king, Kunti hosted a large number of Brahmins one night. Many ladies also came, and while eating and drinking, they enjoyed themselves as they wished and, with Kunti's permission, returned to their homes. Meanwhile, a Nishada woman, a mother of five children, happened to wander into the feast, seemingly driven by fate, accompanied by all her sons. O king, she and her children, intoxicated by the wine they had consumed, become incapacitated. Deprived of awareness and more dead than alive, she and her sons lay down to sleep in that mansion. Once all the residents of the house had settled down for the night, a fierce wind began to blow. Bhima then set fire to the house where Purochana was sleeping. The son of Pandu ignited the door of that house made of lac. Then he set fire to the mansion in several places all around. When the sons of Pandu confirmed that the fire had spread, they quickly entered the underground passage along with their mother. The heat and the roar of the flames intensified, waking the townspeople. Seeing the house ablaze, the citizens began to lament, saying, 'That wretch (Purochana), with such a wicked heart, built this house at Duryodhana's behest to destroy his master's relatives. He must have set fire to it himself. Oh, how biased Dhritarashtra's heart is! He has burned to death, as if they were his enemies, the sinless heirs of Pandu! Alas, the sinful and wicked-souled Purochana, who has burned those virtuous, innocent, and unsuspecting princes, has himself perished in the flames as fate would have it.'"
“Vaisampayana continued, ‘The citizens of Varanavata thus bewailed (the fate of the Pandavas), and waited there for the whole night surrounding that house. The Pandavas, however, accompanied by their mother coming out of the subterranean passage, fled in haste unnoticed. But those chastisers of foes, for sleepiness and fear, could not with their mother proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess and swiftness of motion took upon his body all his brothers and mother and began to push through the darkness. Placing his mother on his shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his arms, Vrikodara of great energy and strength and endued with the speed of the wind, commenced his march, breaking the trees with his breast and pressing deep the earth with his stamp.’”
Vaisampayana continued, “The people of Varanavata mourned the fate of the Pandavas and waited there all night around that house. However, the Pandavas, along with their mother, escaped through the underground passage quickly and without being noticed. But those fierce warriors, feeling sleepy and afraid, couldn’t hurry with their mother. Yet, O king, Bhimasena, endowed with incredible strength and speed, took all his brothers and mother upon his body and started to make his way through the darkness. He placed his mother on his shoulder, the twins at his sides, and Yudhishthira and Arjuna on both his arms. Vrikodara, full of energy and strength, and as fast as the wind, began his march, breaking trees with his chest and sinking deep into the earth with his steps.”
SECTION CLI
(Jatugriha Parva continued)
“Vaisampayana said, ‘About this time, the learned Vidura had sent into those woods a man of pure character and much trusted by him. This person going to where he had been directed, saw the Pandavas with their mother in the forest employed in a certain place in measuring the depth of a river. The design that the wicked Duryodhana had formed had been, through his spies, known to Vidura of great intelligence, and, therefore, he had sent that prudent person unto the Pandavas. Sent by Vidura unto them, he showed the Pandavas on the sacred banks of the Ganga a boat with engines and flags, constructed by trusted artificers and capable of withstanding wind and wave and endued with the speed of the tempest or of thought. He then addressed the Pandavas in these words to show that he had really been sent by Vidura, ‘O Yudhishthira, he said, “listen to these words the learned Vidura had said (unto thee) as a proof of the fact that I come from him. Neither the consumer of straw and the wood nor the drier of dew ever burneth the inmates of a hole in the forest. He escapeth from death who protecteth himself knowing this, etc.’ By these credentials know me to be the person who has been truly sent by Vidura and to be also his trusted agent. Vidura, conversant with everything, hath again said, ‘O son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana with his brothers, and Sakuni.’ This boat is ready on the waters, and it will glide pleasantly thereon, and shall certainly bear you all from these regions!’
Vaisampayana said, “At this time, the wise Vidura had sent a man of pure character, whom he trusted, into the woods. This man, following his instructions, found the Pandavas with their mother in the forest, busy measuring the depth of a river. Vidura, known for his intelligence, had learned of the wicked plans Duryodhana was plotting through his spies, so he sent this cautious person to the Pandavas. Arriving on the sacred banks of the Ganga, he showed them a boat with engines and flags, built by trusted craftsmen, capable of withstanding wind and waves, and fast as a storm or thought. He then spoke to the Pandavas to prove he was indeed sent by Vidura, saying, ‘O Yudhishthira, listen to these words Vidura has sent as proof that I come from him. Neither the eater of straw nor the drier of dew ever harms those living in a hole in the forest. He who knows this and protects himself escapes from death, etc.’ With these credentials, know that I am the one truly sent by Vidura and his trusted agent. Vidura, who knows everything, has also said, ‘O son of Kunti, you will surely defeat Karna, Duryodhana, and his brothers, as well as Sakuni in battle.’ This boat is ready, it will glide smoothly on the water, and it will definitely take you all from this place!”
“Then beholding those foremost of men with their mother pensive and sad he caused them to go into the boat that was on the Ganga, and accompanied them himself. Addressing them again, he said, ‘Vidura having smelt your heads and embraced you (mentally), hath said again that in commencing your auspicious journey and going alone you should never be careless.’
“Then, seeing those prominent men with their mother looking thoughtful and sad, he had them board the boat on the Ganga and joined them himself. He addressed them again, saying, 'Vidura, having mentally embraced and considered you, has reminded me that as you start your positive journey and travel alone, you should never be careless.’”
“Saying these words unto those heroic princes, the person sent by Vidura took those bulls among men over to the other side of the Ganga in his boat. And having taken them over the water and seen them all safe on the opposite bank, he uttered the word ‘Jaya’ (victory) to their success and then left them and returned to the place whence he had come.
“Saying these words to those brave princes, the person sent by Vidura took those outstanding men across the Ganga in his boat. Once he had ferried them over the water and ensured they were all safely on the other side, he shouted ‘Jaya’ (victory) to celebrate their success and then left them, returning to the place he had come from.”
“The illustrious Pandavas also sending through that person some message to Vidura, began, after having crossed the Ganga, to proceed with haste and in great secrecy.’”
“The famous Pandavas also sent a message to Vidura through that person and, after crossing the Ganga, began to move quickly and quietly.”
SECTION CLII
(Jatugriha Parva continued)
“Vaisampayana said, ‘Then, when the night had passed away, a large concourse of the townspeople came there in haste to see the sons of Pandu. After extinguishing the fire, they saw that the house just burnt down had been built of lac in materials and that (Duryodhana’s) counsellor Purochana had been burnt to death. And the people began to bewail aloud saying, ‘Indeed, this had been contrived by the sinful Duryodhana for the destruction of the Pandavas. There is little doubt that Duryodhana hath, with Dhritarashtra’s knowledge, burnt to death the heirs of Pandu, else the prince would have been prevented by his father. There is little doubt that even Bhishma, the son of Santanu, and Drona and Vidura and Kripa and other Kauravas have not, any of them, followed the dictates of duty. Let us now send to Dhritarashtra to say, ‘Thy great desire hath been achieved! Thou hast burnt to death the Pandavas!’
“Vaisampayana said, ‘Then, when the night was over, a large crowd of townspeople rushed there to see the sons of Pandu. After putting out the fire, they realized that the house that had just burned down was made of lac and that (Duryodhana’s) advisor Purochana had died in the flames. The people began to mourn loudly, saying, ‘This was definitely planned by the wicked Duryodhana to destroy the Pandavas. There’s no doubt that Duryodhana, with Dhritarashtra’s knowledge, killed the heirs of Pandu; otherwise, his father would have stopped him. There’s little doubt that not even Bhishma, the son of Santanu, nor Drona, Vidura, Kripa, or any other Kauravas acted according to their duty. Let’s send word to Dhritarashtra to say, ‘Your great wish has been fulfilled! You have burned the Pandavas to death!’
“They then began to extinguish the members to obtain some trace of the Pandavas, and they saw the innocent Nishada woman with her five sons burnt to death. Then the miner sent by Vidura, while removing the ashes, covered the hole he had dug with those ashes in such a way that it remained unnoticed by all who had gone there.
“They then started to put out the fires to find any sign of the Pandavas, and they saw the innocent Nishada woman and her five sons who had been burned to death. Then, the miner sent by Vidura, while clearing away the ashes, concealed the hole he had dug with those ashes in a way that went unnoticed by everyone who had been there.”
“The citizens then sent to Dhritarashtra to inform him that the Pandavas along with (Duryodhana’s) counsellor Purochana had been burnt to death. King Dhritarashtra, on hearing the evil news of the death of the Pandavas, wept in great sorrow. And he said, ‘King Pandu, my brother of great fame, hath, indeed, died today when those heroic sons of his together with their mother have been burnt to death. Ye men, repair quickly to Varanavata and cause the funeral rites to be performed of those heroes and of the daughter of Kuntiraj! Let also the bones of the deceased be sanctified with the usual rites, and let all the beneficial and great acts (usual on such occasions) be performed. Let the friends and relatives of those that have been burnt to death repair thither. Let also all other beneficial acts that ought, under the circumstances, to be performed by us for the Pandavas and Kunti be accomplished by wealth.’
"The citizens then sent a message to Dhritarashtra to inform him that the Pandavas and Duryodhana’s advisor Purochana had been burned to death. King Dhritarashtra, upon hearing the terrible news about the death of the Pandavas, wept in deep sorrow. He said, ‘King Pandu, my highly esteemed brother, has indeed died today since those brave sons of his, along with their mother, have been burned to death. You men, hurry to Varanavata and make sure the funeral rites for these heroes and the daughter of Kuntiraj are performed! Also, let the bones of the deceased be purified with the usual ceremonies, and let all the beneficial and significant rites customary for such occasions be carried out. Let the friends and relatives of those who have died come there. Additionally, let all the other beneficial acts that we ought to perform for the Pandavas and Kunti be fulfilled through our resources.’"
“Having said this, Dhritarashtra, the son of Ambika, surrounded by his relatives, offered oblations of water to the sons of Pandu. And all of them, afflicted with excessive sorrow, bewailed aloud, exclaiming, ‘O Yudhishthira! Oh prince of the Kuru race!’—While others cried aloud, ‘Oh, Bhima!—O Phalguna!’—while some again,—‘Oh, the twins!—Oh, Kunti!’—Thus did they sorrow for the Pandavas and offer oblations of water unto them. The citizens also wept for the Pandavas but Vidura did not weep much, because he knew the truth.
“After saying this, Dhritarashtra, the son of Ambika, surrounded by his relatives, offered water libations to the sons of Pandu. All of them, overwhelmed with grief, cried out, ‘O Yudhishthira! Oh prince of the Kuru line!’—While others shouted, ‘Oh, Bhima!—O Phalguna!’—and some exclaimed, ‘Oh, the twins!—Oh, Kunti!’—In this way, they mourned for the Pandavas and offered water libations to them. The citizens also wept for the Pandavas, but Vidura didn’t cry much because he understood the truth.”
“Meanwhile the Pandavas endued with great strength with their mother forming a company of six going out of the town of Varanavata arrived at the banks of the Ganga. They then speedily reached the opposite bank aided by the strength of the boatmen’s arms, the rapidity of the river’s current, and a favourable wind. Leaving the boat, they proceeded in the southern direction finding their way in the dark by the light of the stars. After much suffering they at last reached, O king, a dense forest. They were then tired and thirsty; sleep was closing their eyes every moment. Then Yudhishthira, addressing Bhima endued with great energy, said, ‘What can be more painful than this? We are now in the deep woods. We know not which side is which, nor can we proceed much further. We do not know whether that wretch Purochana hath or hath not been burnt to death. How shall we escape from these dangers unseen by others? O Bharata, taking us on thyself, proceed thou as before. Thou alone amongst us art strong and swift as the wind.’
Meanwhile, the Pandavas, filled with great strength and accompanied by their mother, formed a group of six as they left the town of Varanavata and arrived at the banks of the Ganga. They quickly reached the opposite bank thanks to the strength of the boatmen, the swift current of the river, and a favorable wind. Leaving the boat, they headed south, relying on the starlight to guide them through the darkness. After enduring many hardships, they finally reached, O king, a dense forest. They were tired and thirsty, and sleep was nearly overtaking them. Then Yudhishthira, addressing Bhima, who was full of energy, said, "What could be more painful than this? We are now deep in the woods. We have no idea which way to go, and we can't go much further. We don't even know if that scoundrel Purochana has been burned to death or not. How will we escape from these dangers that others cannot see? O Bharata, take us forward, just like before. You alone among us are strong and swift as the wind."
“Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up on his body Kunti and his brothers, began to proceed with great celerity.’”
“After being addressed by the just Yudhishthira, the powerful Bhimasena, carrying Kunti and his brothers on his body, started moving quickly.”
SECTION CLIII
(Jatugriha Parva continued)
“Vaisampayana said,” As the mighty Bhima proceeded, the whole forest with its trees and their branches seemed to tremble, in consequence of their clash with his breast. The motion of his thighs raised a wind like unto that which blows during the months of Jyaishtha and Ashadha (May and June). And the mighty Bhima proceeded, making a path for himself, but treading down the trees and creepers before him. In fact, he broke (by the pressure of his body) the large trees and plants, with their flowers and fruits, standing on his way. Even so passeth through the woods breaking down mighty trees, the leader of a herd of elephants, of the age of sixty years, angry and endued with excess of energy, during the season of rut when the liquid juice trickle down the three parts of his body. Indeed, so great was the force with which Bhima endued with the speed of Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed to faint in consequence. Frequently swimming across streams difficult of being crossed, the Pandavas disguised themselves on their way from fear of the sons of Dhritarashtra. And Bhima carried on his shoulder his illustrious mother of delicate sensibilities along the uneven banks of rivers. Towards the evening, O bull of Bharata’s race, Bhima (bearing his brothers and mother on his back) reached a terrible forest where fruits and roots and water were scarce and which resounded with the terrible cries of birds and beasts. The twilight deepened the cries of birds and beasts became fiercer, darkness shrouded everything from the view and untimely winds began to blow that broke and laid low many a tree large and small and many creepers with dry leaves and fruits. The Kaurava princes, afflicted with fatigue and thirst, and heavy with sleep, were unable to proceed further. They then all sat down in that forest without food and drink. Then Kunti, smitten with thirst, said unto her sons, ‘I am the mother of the five Pandavas and am now in their midst. Yet I am burning with thirst!’ Kunti repeatedly said this unto her sons. Hearing these words, Bhima’s heart, from affection for his mother, was warmed by compassion and he resolved to go (along as before). Then Bhima, proceeding through that terrible and extensive forest without a living soul, saw a beautiful banian tree with widespreading branches. Setting down there his brothers and mother, O bull of Bharata’s race; he said unto them, ‘Rest you here, while I go in quest of water. I hear the sweet cries of aquatic fowls. I think there must be a large pool here.’ Commanded, O Bharata, by his elder brother who said unto him, ‘Go’, Bhima proceeded in the direction whence the cries of those aquatic fowls were coming. And, O bull of Bharata’s race, he soon came upon a lake and bathed and slaked his thirst. And affectionate unto his brothers, he brought for them, O Bharata, water by soaking his upper garments. Hastily retracing his way over those four miles he came unto where his mother was and beholding her he was afflicted with sorrow and began to sigh like a snake. Distressed with grief at seeing his mother and brothers asleep on the bare ground, Vrikodara began to weep, ‘Oh, wretch that I am, who behold my brothers asleep on the bare ground, what can befall me more painful than this? Alas, they who formerly at Varanavata could not sleep on the softest and costliest beds are now asleep on the bare ground! Oh, what more painful sight shall I ever behold than that of Kunti—the sister of Vasudeva, that grinder of hostile hosts—the daughter of Kuntiraja,—herself decked with every auspicious mark, the daughter-in-law of Vichitravirya,—the wife of the illustrious Pandu,—the mother of us (five brothers),—resplendent as the filaments of the lotus and delicate and tender and fit to sleep on the costliest bed—thus asleep, as she should never be, on the bare ground! Oh, she who hath brought forth these sons by Dharma and Indra and Maruta—she who hath ever slept within palaces—now sleepeth, fatigued, on the bare ground! What more painful sight shall ever be beheld by me than that of these tigers among men (my brothers) asleep on the ground! Oh, the virtuous Yudhishthira, who deserveth the sovereignty of the three worlds, sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna of the darkish hue of blue clouds, and unequalled amongst men sleepeth on the ground like an ordinary person! Oh, what can be more painful than this? Oh the twins, who in beauty are like the twin Aswins amongst the celestials, are asleep like ordinary mortals on the bare ground! He who hath no jealous evil-minded relatives, liveth in happiness in this world like a single tree in a village. The tree that standeth single in a village with its leaves and fruits, from absence of other of the same species, becometh sacred and is worshipped and venerated by all. They again that have many relatives who, however, are all heroic and virtuous, live happily in the world without sorrow of any kind. Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live, depending on each other, like tall trees growing in the same forest. We, however, have been forced in exile by the wicked Dhritarashtra and his sons having escaped with difficulty, from sheer good fortune, a fiery death. Having escaped from that fire, we are now resting in the shade of this tree. Having already suffered so much, where now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked fellows, enjoy your temporary success. The gods are certainly auspicious to you. But ye wicked wretches, ye are alive yet, only because Yudhishthira doth not command me to take your lives. Else this very day, filled with wrath, I would send thee, (O Duryodhana), to the regions of Yama (Pluto) with thy children and friends and brothers, and Karna, and (Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches, the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet angry with you?’
“Vaisampayana said,” As the powerful Bhima moved forward, the entire forest with its trees and branches seemed to shake from the impact of his chest. The motion of his thighs created a wind similar to that which blows during the months of May and June. And Bhima continued on, clearing a path for himself by trampling down the trees and vines in front of him. He even smashed large trees and plants, with their flowers and fruits, that were in his way. Just like a leader of a herd of elephants, aged sixty and filled with energy during the rutting season—when the fluid flows down three parts of his body—plows through the woods, Bhima passed through. Such was the force with which Bhima, moving with the speed of Garuda or Marut (the god of wind), pressed on that the Pandavas almost fainted from it. Often swimming across hard-to-cross streams, the Pandavas disguised themselves on their journey, fearing the sons of Dhritarashtra. Bhima carried his delicate mother on his shoulder along the rocky riverbanks. Toward evening, dear leader of Bharata's lineage, Bhima (with his brothers and mother on his back) reached a dreadful forest where fruits, roots, and water were scarce, filled with the terrifying cries of birds and beasts. As twilight fell, those cries became more intense; darkness obscured everything, and strong winds began blowing, toppling many large and small trees, along with countless dry-leaved creepers. The Kaurava princes, exhausted, thirsty, and heavy with sleep, could go no further. They all sat down in that forest without food or water. Then Kunti, suffering from thirst, said to her sons, “I am the mother of the five Pandavas and am now among you. Yet I am dying of thirst!” Kunti repeated this to her sons. Hearing her words, Bhima's heart swelled with compassion for his mother, and he resolved to go on (as before). As he moved through that scary, vast forest with no one else around, he spotted a beautiful banyan tree with wide branches. He set down his brothers and mother there and said to them, “Rest here while I look for water. I hear the pleasant sounds of aquatic birds. There must be a big pool nearby.” Following the command of his elder brother, who told him, “Go,” Bhima went toward the direction of those bird calls. And, dear bull of Bharata's lineage, he soon found a lake, bathed, and quenched his thirst. Being loving toward his brothers, he soaked his upper garments to bring them water. Hastily retracing his steps over those four miles, he reached where his mother was and, seeing her, was overcome with sorrow and started to sigh like a snake. Distressed by the sight of his mother and brothers asleep on the bare ground, Vrikodara began to cry, “Oh, wretched me, who sees my brothers sleeping on bare ground, what could be more painful than this? Alas, those who couldn’t sleep on the softest, finest beds back in Varanavata are now asleep on the bare ground! Oh, what could be a more painful sight than Kunti—the sister of Vasudeva, who crushes enemies—the daughter of Kuntiraja, adorned with every auspicious mark, the daughter-in-law of Vichitravirya, the wife of the great Pandu, the mother of us five brothers, radiant as the filaments of a lotus, delicate and tender, fit for the finest beds—sleeping, as she never should, on the bare ground! Oh, she who bore these sons through Dharma and Indra and Maruta, she who has always slept in palaces, now lies, exhausted, on the bare ground! What could be more painful than witnessing these tigers among men (my brothers) asleep on the ground! Oh, the virtuous Yudhishthira, deserving the rule of the three worlds, sleeps, exhausted, like an ordinary man, on the bare ground! This Arjuna, as dark as blue clouds and unmatched among men, sleeps on the ground like a common person! Oh, what could be worse? Oh, the twins, who are as beautiful as the twin Ashwins among the celestials, are asleep like ordinary mortals on the bare ground! He who has no jealous, ill-intentioned relatives, lives happily in this world like a lone tree in a village. The tree that stands alone in a village, with its leaves and fruits, becomes sacred and is honored and revered by all. However, those with many heroic and virtuous relatives live joyfully in the world, free from sorrow. They grow strong and prosperous while always uplifting their friends and relatives, existing together like tall trees in the same forest. But we have been forced into exile by the wicked Dhritarashtra and his sons, having narrowly escaped a fiery death due to sheer luck. Having eluded that fire, we now rest in the shade of this tree. After suffering so much, where can we go now? You sons of Dhritarashtra, lacking foresight, enjoy your fleeting success. The gods are indeed in your favor. But, you wicked scoundrels, your lives persist only because Yudhishthira has not commanded me to end them. Otherwise, today, filled with rage, I would send you, (O Duryodhana), to the realms of Yama (Pluto) along with your children, friends, and brothers, and Karna, and (Sakuni) the son of Suvala! But what can I do? You sinful creatures, the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet angry with you.”
“Having said this, Bhima of mighty arms, fired with wrath, began to squeeze his palms, sighing deeply in affliction. Excited again with wrath like an extinguished fire blazing up all on a sudden, Vrikodara once more beheld his brothers sleeping on the ground like ordinary persons sleeping in trustfulness. And Bhima said unto himself, ‘I think there is some town not far off from this forest. These all are asleep, so I will sit awake. And this will slake their thirst after they rise refreshed from sleep.’ Saying this, Bhima sat there awake, keeping watch over his sleeping mother and brothers.’”
“Having said this, Bhima, with his strong arms, filled with anger, started to squeeze his hands, sighing deeply in distress. Fueled by his rage, like a fire that suddenly reignites, Vrikodara once again saw his brothers sleeping on the ground like ordinary people resting peacefully. And Bhima said to himself, ‘I think there’s a town not far from this forest. They’re all asleep, so I’ll stay awake. This will quench their thirst once they wake up refreshed from their sleep.’ Saying this, Bhima sat there alert, watching over his sleeping mother and brothers.”
SECTION CLIV
(Hidimva-vadha Parva)
“Vaisampayana said, ‘Not far from the place where the Pandavas were asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of great energy and prowess, he was a cruel cannibal of visage that was grim in consequence of his sharp and long teeth. He was now hungry and longing for human flesh. Of long shanks and a large belly, his locks and beard were both red in hue. His shoulders were broad like the neck of a tree; his ears were like unto arrows, and his features were frightful. Of red eyes and grim visage, the monster beheld, while casting his glances around, the sons of Pandu sleeping in those woods. He was then hungry and longing for human flesh. Shaking his dry and grizzly locks and scratching them with his fingers pointed upwards, the large-mouthed cannibal repeatedly looked at the sleeping sons of Pandu yawning wistfully at times. Of huge body and great strength, of complexion like the colour of a mass of clouds, of teeth long and sharp-pointed and face emitting a sort of lustre, he was ever pleased with human flesh. And scenting the odour of man, he addressed his sister, saying, ‘O sister, it is after a long time that such agreeable food hath approached me! My mouth waters at the anticipated relish of such food. My eight teeth, so sharp-pointed and incapable of being resisted by any substance, I shall, today, after a long time, put into the most delicious flesh. Attacking the human throat and even opening the veins, I shall (today) drink a plentiful quantity of human blood, hot and fresh and frothy. Go and ascertain who these are, lying asleep in these woods. The strong scent of man pleaseth my nostrils. Slaughtering all these men, bring them unto me. They sleep within my territory. Thou needest have no fear from them. Do my bidding soon, for we shall then together eat their flesh, tearing off their bodies at pleasure. And after feasting to our fill on human flesh we shall then dance together to various measures!’
Vaisampayana said, ‘Not far from where the Pandavas were sleeping, a Rakshasa named Hidimva lived in a Sala tree. Full of energy and strength, he was a cruel cannibal with a grim appearance due to his sharp, long teeth. He was hungry and craving human flesh. With long legs and a big belly, his hair and beard were both red. His shoulders were broad like a tree trunk; his ears were arrow-shaped, and his features were terrifying. With red eyes and a fearsome look, the monster scanned the area and spotted the sons of Pandu sleeping in the forest. He was hungrily longing for human flesh. Shaking his dry and tangled hair and scratching it with his fingers pointed upward, the large-mouthed cannibal repeatedly gazed at the sleeping sons of Pandu, occasionally yawning with desire. His huge build and great strength, along with a complexion like dark clouds, fierce long teeth, and a face radiating a kind of glow, made him ever fond of human flesh. Noticing the scent of humans, he said to his sister, ‘Oh sister, it’s been a long time since such tasty food has come my way! My mouth waters at the thought of it. My eight sharp teeth, which no substance can resist, will today enjoy the most delicious flesh. I will attack the human throat and open their veins, drinking a plentiful amount of hot, fresh, and frothy blood. Go and find out who these sleeping figures are in the woods. The strong smell of humans is pleasing to my nostrils. Kill them all and bring them to me. They are within my territory. You need not fear them. Hurry and do my bidding, so we can feast on their flesh, tearing into their bodies as we please. After satisfying ourselves with human flesh, we’ll dance together to various tunes!’
“Thus addressed by Hidimva in those woods, Hidimva, the female cannibal, at the command of her brother, went, O bull of Bharata’s race, to the spot where the Pandavas were. And on going there, she beheld the Pandavas asleep with their mother and the invincible Bhimasena sitting awake. And beholding Bhimasena unrivalled on earth for beauty and like unto a vigorous Sala tree, the Rakshasa woman immediately fell in love with him, and she said to herself, ‘This person of hue like heated gold and of mighty arms, of broad shoulders as the lion, and so resplendent, of neck marked with three lines like a conch-shell and eyes like lotus-petals, is worthy of being my husband. I shall not obey the cruel mandate of my brother. A woman’s love for her husband is stronger than her affection for her brother. If I slay him, my brother’s gratification as well as mine will only be momentary. But if I slay him not, I can enjoy, with him for ever and ever.’ Thus saying, the Rakshasa woman, capable of assuming form at will, assumed an excellent human form and began to advance with slow steps towards Bhima of mighty arms. Decked with celestial ornaments she advanced with smiles on her lips and a modest gait, and addressing Bhima said, ‘O bull among men, whence hast thou come here and who art thou? Who, besides, are these persons of celestial beauty sleeping here? Who also, O sinless one, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber? Dost thou not know that this forest is the abode of a Rakshasa. Truly do I say, here liveth the wicked Rakshasa called Hidimva. Ye beings of celestial beauty, I have been sent hither even by that Rakshasa—my brother—with the cruel intent of killing you for his food. But I tell thee truly that beholding thee resplendent as a celestial, I would have none else for my husband save thee! Thou who art acquainted with all duties, knowing this, do unto me what is proper. My heart as well as my body hath been pierced by (the shafts of) Kama (Cupid). O, as I am desirous of obtaining thee, make me thine. O thou of mighty arms, I will rescue thee from the Rakshasa who eateth human flesh. O sinless one, be thou my husband. We shall then live on the breasts of mountains inaccessible to ordinary mortals. I can range the air and I do so at pleasure. Thou mayest enjoy great felicity with me in those regions.’
“Addressed by Hidimva in those woods, Hidimva, the female cannibal, at her brother's command, went, O bull of Bharata’s race, to where the Pandavas were. Upon arriving, she saw the Pandavas asleep alongside their mother, with the invincible Bhimasena awake. Seeing Bhimasena, unmatched in beauty and as strong as a Sala tree, the Rakshasa woman instantly fell in love with him, thinking to herself, ‘This man, with skin like heated gold and powerful arms, broad shoulders like a lion, and so radiant, with a neck marked with three lines like a conch shell and eyes like lotus petals, deserves to be my husband. I will not follow my brother's cruel order. A woman's love for her husband is stronger than her bond with her brother. If I kill him, my brother will be pleased, but that satisfaction will be short-lived. If I let him live, I can enjoy being with him forever.’ With that thought, the Rakshasa woman, who could change her form at will, took on a beautiful human shape and approached Bhima with slow steps. Adorned with celestial ornaments, she approached with a smile and modest demeanor, addressing Bhima, ‘O bull among men, where have you come from and who are you? Who are these celestial beings sleeping here? And who, O sinless one, is this extraordinarily beautiful lady asleep so peacefully in the woods as if she’s in her own chamber? Do you not know this forest is the home of a Rakshasa? I tell you truly, the wicked Rakshasa named Hidimva lives here. I was sent here by that Rakshasa—my brother—with the cruel intention of killing you for his meal. But I must say, seeing you radiant like a celestial, I want no one else as my husband but you! You, who know all duties, understand this and do what is right by me. My heart and body are pierced by Cupid’s arrows. Oh, since I desire to have you, make me yours. O you of powerful arms, I will save you from the flesh-eating Rakshasa. O sinless one, be my husband. We will then live on the heights of mountains inaccessible to ordinary mortals. I can soar through the air at will. Together, you can enjoy immense happiness with me in those regions.’”
“Hearing these words of hers, Bhima replied, ‘O Rakshasa woman, who can, like a Muni having all his passions under control, abandon his sleeping mother and elder and younger brothers? What man like me would go to gratify his lust, leaving his sleeping mother and brothers as food for a Rakshasa?’
“Hearing her words, Bhima replied, ‘O Rakshasa woman, who can, like a sage who has mastered his desires, abandon his sleeping mother and younger and older brothers? What kind of man, like me, would go off to satisfy his lust, leaving his sleeping mother and brothers to be preyed upon by a Rakshasa?’”
“The Rakshasa woman replied, ‘O, awaken all these, I shall do unto you all that is agreeable to thee! I shall certainly rescue you all from my cannibal brother?’
“The Rakshasa woman replied, ‘Oh, wake all of these up, and I will do everything that makes you happy! I will definitely save you all from my cannibal brother!’”
“Bhima then said, ‘O Rakshasa woman, I will not, from fear of thy wicked brother, awaken my brothers and mother sleeping comfortably in the woods. O timid one, Rakshasas are never able to bear the prowess of my arms. And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas are able to bear my might. O amiable one, thou mayst stay or go as thou likest, or mayst even send thy cannibal brother, O thou of delicate shape. I care not.’”
“Bhima then said, ‘Hey Rakshasa woman, I won’t wake up my brothers and mother who are peacefully sleeping in the woods just because I fear your evil brother. You are so timid; Rakshasas can never handle my strength. And, you with beautiful eyes, neither men, Gandharvas, nor Yakshas can withstand my power. You sweet one, you can stay or leave as you wish, or even send your cannibal brother. I really don’t care.’”
SECTION CLV
(Hidimva-vadha Parva continued)
“Vaisampayana said, ‘Hidimva, the chief of the Rakshasas, seeing that his sister returned not soon enough, alighted from the tree, proceeded quickly to the spot where the Pandavas were. Of red eyes and strong arms and the arms and the hair of his head standing erect, of large open mouth and body like unto a mass of dark clouds, teeth long and sharp-pointed, he was terrible to behold. And Hidimva, beholding her brother of frightful visage alight from the tree, became very much alarmed, and addressing Bhima said, ‘The wicked cannibal is coming hither in wrath. I entreat thee, do with thy brothers, as I bid thee. O thou of great courage, as I am endued with the powers of a Rakshasa, I am capable of going whithersoever I like. Mount ye on my hips, I will carry you all through the skies. And, O chastiser of foes, awaken these and thy mother sleeping in comfort. Taking them all on my body, I will convey you through the skies.’
“Vaisampayana said, ‘Hidimva, the leader of the Rakshasas, noticed that his sister had not returned quickly enough, so he climbed down from the tree and rushed to where the Pandavas were. With red eyes and strong arms, his hair standing on end, a large open mouth, and a body like a dark storm cloud, with long, sharp teeth, he was quite a terrifying sight. When Hidimva saw her brother, whose appearance was frightening, come down from the tree, she became very scared and said to Bhima, ‘The wicked cannibal is coming here in anger. I beg you, do as I say with your brothers. O you of great bravery, since I am endowed with the powers of a Rakshasa, I can go wherever I want. Climb onto my hips, and I’ll carry you all through the skies. And, O punisher of enemies, wake these and your mother who are sleeping comfortably. I will take all of you on my body and carry you through the skies.’”
“Bhima then said, ‘O thou of fair hips, fear not anything. I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these, O thou of slender waist. I will slay this (cannibal) before thy very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist of mine, nor can all the Rakshasas together bear the strength of my arms. Behold these strong arms of mine, each like unto the trunk of an elephant. Behold also these thighs of mine like unto iron maces, and this broad and adamantine chest. O beautiful one, thou shall today behold my prowess like unto that of Indra. O thou of fair hips, hate me not, thinking that I am a man.’
“Bhima then said, ‘Hey, you with the beautiful hips, don’t be afraid of anything. I promise that as long as I’m here, there’s no Rakshasa that can harm any of us, you with the slender waist. I will take out this cannibal right in front of you. This worst of Rakshasas is no match for me, and neither can all the Rakshasas combined withstand my strength. Look at these powerful arms of mine, each one like an elephant trunk. Check out these thighs of mine, solid like iron maces, and this broad, unbreakable chest. Oh, beautiful one, today you will see my strength, just like that of Indra. And don’t hate me for being a man.’”
“Hidimva replied saying, ‘O tiger among men, O thou of the beauty of a celestial, I do not certainly hold thee in contempt. But I have seen the prowess that Rakshasas exert upon men.’
“Hidimva replied, saying, ‘O tiger among men, you who are as beautiful as a celestial being, I definitely do not look down on you. But I have witnessed the power that Rakshasas wield over humans.’"
“Vaisampayana continued, ‘Then, O Bharata, the wrathful Rakshasa eating human flesh heard these words of Bhima who had been talking in that way. And Hidimva beheld his sister disguised in human form, her head decked with garlands of flowers and her face like the full moon and her eyebrows and nose and eyes and ringlets all of the handsomest description, and her nails and complexion of the most delicate hue, and herself wearing every kind of ornament and attired in fine transparent robes. The cannibal, beholding her in that charming human form, suspected that she was desirous of carnal intercourse and became indignant. And, O best of the Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and addressing her said, ‘What senseless creature wishes to throw obstacles in my path now that I am so hungry? Hast thou become so senseless, O Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste woman! Thou art even now desirous of carnal intercourse and solicitous of doing me an injury. Thou art ready to sacrifice the good name and honour of all the Rakshasas, thy ancestors! Those with whose aid thou wouldst do me this great injury, I will, even now, slay along with thee.’ Addressing his sister thus, Hidimva, with eyes red with anger and teeth pressing against teeth, ran at her to kill her then and there. But beholding him rush at his sister, Bhima, that foremost of smiter, endued with great energy, rebuked him and said, Stop—Stop!”
“Vaisampayana continued, ‘Then, O Bharata, the furious Rakshasa who fed on human flesh heard Bhima speaking like that. And Hidimva saw her sister disguised as a human, her head adorned with flower garlands, her face like a full moon, and her eyebrows, nose, eyes, and hair all strikingly beautiful. Her nails and complexion were delicate, and she wore various ornaments and fine, sheer clothing. The cannibal, seeing her in that beautiful human form, suspected that she wanted to engage in sexual relations and became furious. And, O best of the Kurus, growing angry at his sister, the Rakshasa's eyes widened, and he addressed her, ‘What foolish person thinks they can get in my way when I’m so hungry? Have you become so foolish, O Hidimva, that you don’t fear my wrath? Shame on you, you shameless woman! You are still eager for sexual relations and plotting to harm me. You’re willing to sacrifice the reputation and honor of all the Rakshasas, your own ancestors! Those who would assist you in this great betrayal, I will slay them alongside you.’ Saying this to his sister, Hidimva, with eyes bloodshot from anger and teeth clenched, charged at her to kill her then and there. But seeing him rush at his sister, Bhima, the strongest of warriors, filled with energy, rebuked him and said, ‘Stop—Stop!’”
“Vaisampayana continued, ‘And Bhima, beholding the Rakshasa angry with his sister, smiled (in derision), and said, addressing him, ‘O Hidimva, what need is there for thee to awaken these persons sleeping so comfortably? O wicked cannibal, approach me first without loss of time. Smite me first,—it behoveth thee not to kill a woman, especially when she hath been sinned against instead of sinning. This girl is scarcely responsible for her act in desiring intercourse with me. She hath, in this, been moved by the deity of desire that pervadeth every living form. Thou wicked wretch and the most infamous of Rakshasas, thy sister came here at thy command. Beholding my person, she desireth me. In that the timid girl doth no injury to thee. It is the deity of desire that hath offended. It behoveth thee not to injure her for this offence. O wicked wretch, thou shalt not slay a woman when I am here. Come with me, O cannibal, and fight with myself singly. Singly shall I send thee today to the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my might, be pounded to pieces, as though pressed by the tread of a mighty elephant. When thou art slain by me on the field of battle, let herons and hawks and jackals tear in glee thy limbs today on the ground. In a moment I shall today make this forest destitute of Rakshasas,—this forest that had so long been ruled by thee, devourer of human beings! Thy sister, O Rakshasa, shall today behold thyself, huge though thou art like a mountain, like a huge elephant repeatedly dragged by a lion, O worst of Rakshasas, thyself slain by me, men ranging these woods will henceforth do so safely and without fear.’
Vaisampayana continued, “And Bhima, seeing the Rakshasa angry with his sister, smiled mockingly and said to him, ‘Hey Hidimva, why do you need to wake up these people who are sleeping so peacefully? You wicked cannibal, come to me first without wasting time. Strike me first—it's not right for you to kill a woman, especially when she is the victim, not the perpetrator. This girl is hardly to blame for wanting to be with me. She is driven by the god of desire that affects all living beings. You despicable, infamous Rakshasa, your sister came here because you told her to. Seeing me, she desires me. The shy girl has done you no harm. It’s the god of desire who has caused this situation. You shouldn’t harm her for this. You wicked wretch, you will not kill a woman while I am here. Fight me, cannibal, just you and me. I’ll send you today to the realm of Yama (Pluto). Oh Rakshasa, let your head be crushed today by my strength, like it’s being trampled by a mighty elephant. When I defeat you on the battlefield, may herons, hawks, and jackals joyfully tear your limbs apart on the ground. In no time, I will rid this forest of Rakshasas—this forest that you, human devourer, have long controlled! Your sister, O Rakshasa, will see you, huge as you are like a mountain, getting defeated by me, just like a massive elephant being dragged by a lion. O worst of Rakshasas, after you are slain by me, men will safely roam these woods from now on, without fear.’”
“Hearing these words, Hidimva said, ‘What need is there, O man, for this thy vaunt and this thy boast? Accomplish all this first, and then mayst thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be strong and endued with prowess, so thou shalt rightly estimate thy strength today in thy encounter with me. Until that, I will not slay these (thy brothers). Let them sleep comfortably. But I will, as thou art a fool and the utterer of evil speeches, slay thee first. After drinking thy blood, I will slay these also, and then last of all, this (sister of mine) that hath done me an injury.’
“Hearing these words, Hidimva said, ‘What’s the point, man, of your bragging and boasting? Prove yourself first, and then you can brag for real. So don’t waste time. You know you’re strong and skilled, so you’ll truly understand your strength today when you face me. Until then, I won’t kill your brothers. Let them sleep peacefully. But since you’re a fool and speak wicked words, I’ll take you out first. After drinking your blood, I’ll take care of them too, and finally, I’ll deal with this sister of mine who has wronged me.’”
“Vaisampayana continued, ‘Saying this, the cannibal, extending his arms ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of terrible prowess quickly seized, as though in sport, with great force, the extended arms of the Rakshasa who had rushed at him. Then seizing the struggling Rakshasa with violence, Bhima dragged him from that spot full thirty-two cubits like a lion dragging a little animal. Then the Rakshasa, thus made to feel the weight of Bhima’s strength, became very angry and clasping the Pandava, sent forth a terrible yell. The mighty Bhima then dragged with force the Rakshasa to a greater distance, lest his yells should awaken his brothers sleeping in comfort. Clasping and dragging each other with great force, both Hidimva and Bhimasena put forth their prowess. Fighting like two full-grown elephants mad with rage, they then began to break down the trees and tear the creepers that grew around. And at those sounds, those tigers among men (the sleeping Pandavas) woke up with their mother, and saw Hidimva sitting before them.’”
“Vaisampayana continued, ‘After saying this, the cannibal, extending his arms, ran in anger towards Bhimasena, the punisher of enemies. Then Bhima, who was incredibly powerful, swiftly grabbed the cannibal's extended arms as if it were a game, using great strength. Seizing the struggling Rakshasa forcefully, Bhima dragged him a distance of thirty-two cubits, like a lion pulling along a small prey. The Rakshasa, feeling the weight of Bhima’s strength, became very furious and, clasping the Pandava, let out a terrifying roar. The mighty Bhima then pulled the Rakshasa farther away, worried that his cries might wake his brothers, who were sleeping soundly. Clasping and pulling each other with immense strength, both Hidimva and Bhimasena showcased their power. They fought like two full-grown elephants enraged, beginning to uproot trees and tear down the vines around them. Upon hearing those sounds, the sleeping Pandavas, like tigers among men, woke up with their mother and saw Hidimva sitting before them.’”
SECTION CLVI
(Hidimva-vadha Parva continued)
“Vaisampayana said, ‘Roused from sleep, those tigers among men, with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her with wonder at her beauty, addressed her sweetly and gave her every assurance. She asked, ‘O thou of the splendour of a daughter of the celestials, whose art thou and who art thou? O thou of the fairest complexion, on what business hast thou come hither and whence hast thou come? If thou art the deity of these woods or an Apsara, tell me all regarding thyself and also why thou stayest here?’ Thereupon Hidimva replied, ‘This extensive forest that thou seest, of the hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O handsome lady, know me as the sister of that chief of the Rakshasa. Revered dame, I had been sent by that brother of mine to kill thee with all thy children. But on arriving here at the command of that cruel brother of mine, I beheld thy mighty son. Then, O blessed lady, I was brought under the control of thy son by the deity of love who pervadeth the nature of every being, and I then (mentally) chose that mighty son of thine as my husband. I tried my best to convey you hence, but I could not (because of thy son’s opposition). Then the cannibal, seeing my delay, came hither to kill all these thy children. But he hath been dragged hence with force by that mighty and intelligent son of thine—my husband. Behold now that couple—man and Rakshasa—both endued with great strength and prowess, engaged in combat, grinding each other and filling the whole region with their shouts.’
Vaisampayana said, “Woken from sleep, those strong men, along with their mother, gazed in amazement at Hidimva’s extraordinary beauty. Kunti, struck by her beauty, spoke to her kindly and reassured her. She asked, ‘O you who shine like a celestial, who do you belong to and who are you? O you with the fairest complexion, why have you come here and where did you come from? If you are the spirit of these woods or an Apsara, tell me everything about yourself and why you are here.’ Then Hidimva replied, ‘This vast forest you see, colored like a blue cloud, is home to a Rakshasa named Hidimva. O beautiful lady, know that I am the sister of that chief of the Rakshasa. Honored woman, I was sent by my brother to kill you and all your children. But when I arrived here at the order of that cruel brother of mine, I saw your mighty son. Then, O blessed lady, I was captivated by your son—overwhelmed by the deity of love that resides in every being—and I chose him as my husband. I tried my best to take you away, but I couldn't because of your son’s resistance. Seeing my delay, the cannibal came here to kill all of your children. But he has been forcefully dragged away by your strong and clever son—my husband. Now look at that couple—man and Rakshasa—both strong and powerful, engaged in battle, pummeling each other and filling the entire area with their shouts.’”
“Vaisampayana continued, ‘Hearing those words of hers, Yudhishthira suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy and they beheld Bhima and the Rakshasa already engaged in fight, eager to overcome each other and dragging each other with great force, like two lions endued with great might. The dust raised by their feet in consequence of that encounter looked like the smoke of a forest-conflagration. Covered with that dust their huge bodies resembled two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in the fight by the Rakshasa, slowly, said with smiles on his lips, ‘Fear not, O Bhima of mighty arms! We (had been asleep and therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight. Here do I stand to help thee, let me slay the Rakshasa, and let Nakula and Sahadeva protect our mother.’ Hearing him, Bhima said, ‘Look on this encounter, O brother, like a stranger. Fear not for the result. Having come within the reach of my arms, he shall not escape with life.’ Then Arjuna said, ‘What need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. The Rakshasa became stronger by break of day, therefore, hasten, O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.
Vaisampayana continued, “Hearing her words, Yudhishthira suddenly stood up, and so did Arjuna, along with the strong Nakula and Sahadeva. They saw Bhima and the Rakshasa already battling it out, each trying to overpower the other, like two powerful lions. The dust kicked up by their feet from the fight looked like smoke from a forest fire. Covered in this dust, their massive bodies resembled two tall cliffs shrouded in mist. Then, noticing that Bhima was struggling against the Rakshasa, Arjuna smiled and said, ‘Don’t worry, Bhima of strong arms! We were asleep, so we didn’t realize you were fighting a fierce Rakshasa and getting worn out. I’m here to help you; let me take down the Rakshasa while Nakula and Sahadeva look after our mother.’ Hearing this, Bhima replied, ‘Watch this fight like an outsider, brother. Don’t worry about the outcome. Once he's within my reach, he won't escape alive.’ Arjuna responded, ‘Why keep the Rakshasa alive for so long, Bhima? We have to leave and can’t stay here any longer. The east is glowing; morning is about to break. The Rakshasa gets stronger with the dawn, so hurry, Bhima! Don’t play with your food; finish off the terrible Rakshasa quickly. During twilight, Rakshasas always unleash their tricks. Use all your strength!’”
“Vaisampayana continued, ‘At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his father) puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa’s body, blue as the clouds of heaven, and whirled it a hundred times. Then addressing the cannibal, Bhima said, ‘O Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thriven on unsanctified flesh. Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing. I shall make this forest blessed today, like one without prickly plants. And, O Rakshasa, thou shalt no longer slay human beings for thy food.’ Arjuna at this juncture, said, ‘O Bhima, if thou thinkest it a hard task for thee to overcome this Rakshasa in combat, let me render thee help, else, slay him thyself without loss of time. Or, O Vrikodara, let me alone slay the Rakshasa. Thou art tired, and hast almost finished the affair. Well dost thou deserve rest.’
“Vaisampayana continued, ‘At Arjuna's words, Bhima, filled with rage, called upon the power of Vayu (his father) that is unleashed during the end of the world. Fueled by anger, he swiftly lifted the Rakshasa's body, dark as storm clouds, and spun it around a hundred times. Then, addressing the cannibal, Bhima said, ‘O Rakshasa, your intelligence was wasted on you, and you’ve thrived in vain on unholy flesh. You deserve a dishonorable death, and today I will obliterate you. I will make this forest sacred today, just like one without thorns. And, O Rakshasa, you will no longer kill humans for your meals.’ At this moment, Arjuna said, ‘O Bhima, if you find it hard to defeat this Rakshasa in battle, let me help you, or else, finish him off yourself without delay. Or, O Vrikodara, let me take on the Rakshasa alone. You look tired, and you deserve a break after all this.’”
“Vaisampayana continued, ‘Hearing these words of Arjuna, Bhima was fired with rage and dashing the Rakshasa on the ground with all his might slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled the whole forest, and was deep as the sound of a wet drum. Then the mighty Bhima, holding the body with his hands, bent it double, and breaking it in the middle, greatly gratified his brothers. Beholding Hidimva slain, they became exceedingly glad and lost no time in offering their congratulations to Bhima, that chastiser of all foes. Then Arjuna worshipping the illustrious Bhima of terrible prowess, addressed him again and said, ‘Revered senior, I think there is a town not far off from this forest. Blest be thou, let us go hence soon, so that Duryodhana may not trace us.’
Vaisampayana continued, “Hearing Arjuna’s words, Bhima was filled with rage and, using all his strength, slammed the Rakshasa to the ground and killed him like he was an animal. As he died, the Rakshasa let out a terrifying scream that echoed through the whole forest, deep and loud like a wet drum. Then the mighty Bhima, grasping the body with his hands, bent it in half and snapped it in the middle, greatly pleasing his brothers. Seeing Hidimva dead, they felt extremely happy and quickly congratulated Bhima, the one who punishes all enemies. Then Arjuna, honoring the remarkable Bhima with incredible strength, spoke to him again and said, ‘Respected elder, I think there’s a town not far from this forest. Blessed are you, let’s leave quickly so Duryodhana can’t track us down.’”
“Then all those mighty car-warriors, those tigers among men, saying, ‘So be it,’ proceeded along with their mother, followed by Hidimva, the Rakshasa woman.’”
“Then all those powerful car-warriors, those tigers among men, said, ‘So be it,’ and moved on with their mother, followed by Hidimva, the Rakshasa woman.”
SECTION CLVII
(Hidimva-vadha Parva continued)
“Vaisampayana said, ‘Bhima, beholding Hidimva following them, addressed her, saying, ‘Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimva, go thou the way on which thy brother hath gone.’ Then Yudhishthira beholding Bhima in rage, said, ‘O Bhima, O tiger among men, however enraged, do not slay a woman. O Pandava, the observance of virtue is a higher duty than the protection of life. Hidimva, who had come with the object of slaying us, thou hast already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?’
“Vaisampayana said, ‘Bhima, seeing Hidimva following them, spoke to her, saying, “Rakshasas get back at their enemies with tricks that are nearly impossible to see through. So, Hidimva, go the way your brother went.” Then Yudhishthira, noticing Bhima's anger, said, “O Bhima, O fierce one among men, no matter how furious you are, do not harm a woman. O Pandava, sticking to virtue is a greater responsibility than just protecting life. You have already dealt with Hidimva, who came here with the intent to kill us. This woman is the sister of that Rakshasa; what can she do to us even if she’s upset?”’
“Vaisampayana continued, ‘Then Hidimva reverentially saluting Kunti and her son Yudhishthira also, said, with joined palms, ‘O revered lady, thou knowest the pangs that women are made to feel at the hands of the deity of love. Blessed dame, these pangs, of which Bhimasena hath been the cause, are torturing me. I had hitherto borne these insufferable pangs, waiting for the time (when thy son could assuage them). That time is now come, when I expected I would be made happy. Casting off my friends and relations and the usage of my race, I have, O blessed lady, chosen this son of thine, this tiger among men, as my husband. I tell thee truly, O illustrious lady, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine. Therefore, O thou of the fairest complexion, it behoveth thee to show me mercy, thinking me either as very silly or thy obedient slave. O illustrious dame, unite me with this thy son, my husband. Endued as he is with the form of a celestial, let me go taking him with me wherever I like. Trust me, O blessed lady, I will again bring him back unto you all. When you think of me I will come to you immediately and convey you whithersoever ye may command. I will rescue you from all dangers and carry you across inaccessible and uneven regions. I will carry you on my back whenever ye desire to proceed with swiftness. O, be gracious unto me and make Bhima accept me. It hath been said that in a season of distress one should protect one’s life by any means. He, that seeketh to discharge that duty should not scruple about the means. He, that in a season of distress keepeth his virtue, is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protecteth life; therefore is virtue called the giver of life. Hence the means by which virtue or the observance of a duty is secured can never be censurable.’
Vaisampayana continued, "Then Hidimva, respectfully greeting Kunti and her son Yudhishthira, said with her hands together, 'O respected lady, you know the suffering that women endure from the force of love. Blessed lady, these pains, caused by Bhimasena, are torturing me. I have endured these unbearable feelings, waiting for the time when your son could relieve them. That time has come, the moment I hoped would bring me happiness. I have set aside my friends and family and the customs of my people to choose this son of yours, this beast among men, as my husband. I truly tell you, O esteemed lady, if I am rejected by that hero or by you, I can no longer endure this life. Therefore, O you with the fairest complexion, you must show me mercy, either considering me foolish or your loyal servant. O esteemed lady, unite me with your son, my husband. Since he has the form of a celestial being, let me take him with me wherever I wish. Trust me, O blessed lady, I will return him to you all. When you think of me, I will come to you right away and take you wherever you command. I will save you from all dangers and carry you over difficult and rough terrain. I will carry you on my back whenever you want to travel quickly. O, please be kind to me and have Bhima accept me. It’s been said that in times of distress one should save their life by any means necessary. Those who seek to fulfill that responsibility should not hesitate at the methods. The one who maintains their virtue in times of distress is the most virtuous of men. Indeed, distress poses the greatest threat to virtue and virtuous individuals. It is virtue that protects life; thus, virtue is called the giver of life. Therefore, the means by which virtue or the fulfillment of a duty is achieved can never be criticized."
“Hearing these words of Hidimva, Yudhishthira said. ‘It is even so, O Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender waist, thou must act even as thou hast said. Bhima will, after he hath washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou likest during the day, O thou that art endued with the speed of the mind! But thou must bring back Bhimasena hither every day at nightfall.’
“Hearing Hidimva's words, Yudhishthira replied, ‘It’s true, Hidimva, just as you say. There's no doubt about it. But, you of slender waist, you must do exactly as you have said. Bhima will, after he has washed himself, said his prayers, and performed the usual rituals, pay attention to you until sunset. Enjoy your time with him as you wish during the day, you who are quick-witted! But you must bring Bhimasena back here every night at dusk.’”
“Vaisampayana continued, ‘Then Bhima, expressing his assent to all that Yudhishthira said, addressed Hidimva, saying, ‘Listen to me, O Rakshasa woman! Truly do I make this engagement with thee that I will stay with thee, O thou of slender waist, until thou obtainest a son.’ Then Hidimva, saying, ‘So be it,’ took Bhima upon her body and sped through the sides. On mountain peaks of picturesque scenery and regions sacred to the gods, abounding with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with every ornament and pouring forth at times mellifluous strains. Hidimva sported with the Pandava and studied to make him happy. So also, in inaccessible regions of forests, and on mountain-breasts overgrown with blossoming trees on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain-currents, in picturesque woods with blossoming trees and creepers in Himalayan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beautiful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of Guhyakas and ascetics, on the banks of Manasarovara abounding with fruits and flowers of every season Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the speed of the mind, she sported with Bhima in all these regions, till in time, she conceived and brought forth a mighty son begotten upon her by the Pandava. Of terrible eyes and large mouth and straight arrowy ears, the child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this child became a mighty bowman. Of long nose, broad chest, frightfully swelling calves, celerity of motion and excessive strength, he had nothing human in his countenance, though born of man. And he excelled (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. And, O monarch, though a little child, he grew up a youth the very hour he was born. The mighty hero soon acquired high proficiency in the use of all weapons. The Rakshasa women bring forth the very day they conceive, and capable of assuming any forms at will, they always change their forms. And the bald-headed child, that mighty bowman, soon after his birth, bowing down to his mother, touched her feet and the feet also of his father. His parents then bestowed upon him a name. His mother having remarked that his head was (bald) like unto a Ghata (water-pot), both his parents thereupon called him Ghatotkacha (the pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas, became a great favourite with them, indeed almost one of them.
Vaisampayana continued, “Then Bhima, agreeing with everything Yudhishthira said, turned to Hidimva and said, ‘Listen to me, O Rakshasa woman! I truly accept this bond with you that I will stay with you, O slender-waisted one, until you have a son.’ Hidimva replied, ‘So be it,’ and took Bhima with her as they swiftly flew through the air. They traveled over picturesque mountain peaks and sacred regions rich with beautiful herds and the melodies of birds, with Hidimva taking on her most beautiful form, adorned with every ornament and at times singing sweetly. She played with the Pandava and worked to make him happy. Likewise, in remote forest areas, lush mountain slopes covered in blooming trees, on lakes filled with lotuses and lilies, on river islands and pebbly banks, alongside serene streams and mountain flows, in vibrant woods with blooming trees and climbing plants in Himalayan groves, and in various caves— at crystal-clear pools graced with lotuses, on beautiful beaches shining with gold and pearls, in lovely towns and exquisite gardens, in sacred woods and on sloping hills, in the lands of Guhyakas and ascetics, by the banks of Manasarovara rich with fruits and flowers of every season— Hidimva, in her most charming form, played with Bhima and sought to keep him happy. With the speed of thought, she enjoyed these moments with Bhima until she eventually conceived and gave birth to a mighty son fathered by the Pandava. The child had fearsome eyes, a large mouth, and straight, pointed ears, making him a daunting sight. With copper-colored lips and sharp teeth, he had a loud roar, strong arms, immense strength, and extraordinary abilities, growing to be a great archer. He had a long nose, a broad chest, frighteningly muscular calves, quick movements, and incredible power; despite being born of man, he had nothing human about his appearance. He surpassed all Pisachas and similar tribes, as well as all Rakshasas. And, O king, even as a little child, he matured into a youth the very moment he was born. The mighty hero quickly became highly skilled in all sorts of weapons. Rakshasa women give birth on the same day they conceive, and they can assume any form they desire. The bald-headed child, the mighty archer, shortly after his birth, bowed to his mother, touching her feet and those of his father. His parents then named him. Since his head was bald like a water pot, they called him Ghatotkacha (the pot-headed). Ghatotkacha, who was deeply devoted to the Pandavas, became a great favorite among them, almost like one of their own.”
“Then Hidimva, knowing that the period of her stay (with her husband) had come to an end, saluted the Pandavas and making a new appointment with them went away whithersoever she liked. And Ghatotkacha also—that foremost of Rakshasas—promising unto his father that he would come when wanted on business, saluted them and went away northward. Indeed, it was the illustrious Indra who created (by lending a portion of himself) the mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled energy, in consequence of the dart he had given unto Karna (and which was sure to kill the person against whom it would be hurled).’”
“Then Hidimva, realizing that her time with her husband had come to an end, greeted the Pandavas and made a new arrangement with them before leaving wherever she pleased. And Ghatotkacha, the greatest of the Rakshasas, assured his father that he would return when needed for business, bowed to them, and headed north. Indeed, it was the illustrious Indra who created the mighty warrior Ghatotkacha as a worthy opponent for the unmatched Karna, due to the dart he had given to Karna, which was guaranteed to kill anyone it was thrown at.”
SECTION CLVIII
(Hidimva-vadha Parva continued)
“Vaisampayana said, ‘Those mighty car-warriors, the heroic Pandavas, then went, O king, from forest to forest killing deer and many animals (for their food). And in the course of their wanderings they saw the countries of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas, and also many beautiful woods and lakes therein. And they all had matted locks on their heads and were attired in barks of trees and the skins of animals. Indeed, with Kunti in their company those illustrious heroes were attired in the garbs of ascetics. And those mighty car-warriors sometimes proceeded in haste, carrying their mother on their backs; and sometimes they proceeded in disguise, and sometimes again with great celerity. And they used to study the Rik and the other Vedas and also all the Vedangas as well as the sciences of morals and politics. And the Pandavas, conversant with the science of morals, met, in course of their wanderings their grandfather (Vyasa). And saluting the illustrious Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood before him with joined hands.’
Vaisampayana said, "Those mighty chariot warriors, the heroic Pandavas, then went, O king, from forest to forest hunting deer and various animals for their food. During their travels, they saw the regions of the Matsyas, the Trigartas, the Panchalas, and then of the Kichakas, along with many beautiful woods and lakes. They all had matted hair and were dressed in tree bark and animal skins. With Kunti with them, those remarkable heroes dressed as ascetics. Sometimes those powerful chariot warriors hurried along, carrying their mother on their backs; at times, they traveled in disguise, and sometimes they moved with great speed. They would study the Rik and the other Vedas, along with all the Vedangas and the sciences of morals and politics. The Pandavas, knowledgeable about morals, met their grandfather (Vyasa) during their travels. After greeting the illustrious Krishna-Dwaipayana, those foes of enemies, with their mother, stood before him with folded hands."
“Vyasa then said, ‘Ye bulls of Bharata’s race, I knew beforehand of this affliction of yours consisting in your deceitful exile by the son of Dhritarashtra. Knowing this, I have come to you, desirous of doing you some great good. Do not grieve for what hath befallen you. Know that all this is for your happiness. Undoubtedly, the sons of Dhritarashtra and you are all equal in my eye. But men are always partial to those who are in misfortune or of tender years. It is therefore, that my affection for you is greater now. And in consequence of that affection, I desire to do you good. Listen to me! Not far off before you is a delightful town where no danger can overtake you. Live ye there in disguise, waiting for my return.’
“Vyasa then said, ‘You sons of Bharata, I knew in advance about your hardship of being deceitfully exiled by the son of Dhritarashtra. Understanding this, I have come to you, wanting to help you in a significant way. Don’t worry about what has happened to you. Know that all of this is for your own good. Without a doubt, the sons of Dhritarashtra and you are all equal in my eyes. But people tend to favor those who are in trouble or young. Because of this, my care for you is even stronger now. And because of that care, I want to help you. Listen to me! Not far from here is a lovely town where no danger can reach you. Live there in disguise, waiting for my return.’”
‘Vaisampayana continued, ‘Vyasa, the son of Satyavati, thus comforting the Pandavas, led them into the town of Ekachakra. And the master also comforted Kunti, saying, ‘Live, O daughter! This son of thine, Yudhishthira, ever devoted to truth, this illustrious bull among men, having by his justice conquered the whole world, will rule over all the other monarchs of the earth. There is little doubt that, having by means of Bhima’s and Arjuna’s prowess conquered the whole earth with her belt of seas, he will enjoy the sovereignty thereof. Thy sons as well as those of Madri—mighty car-warriors all—will cheerfully sport as pleaseth them in their dominions. These tigers among men will also perform various sacrifices, such as the Rajasuya and the horse-sacrifice, in which the presents unto the Brahmanas are very large. And these thy sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.’
‘Vaisampayana continued, “Vyasa, the son of Satyavati, while comforting the Pandavas, led them into the town of Ekachakra. He also reassured Kunti, saying, “Live on, dear daughter! Your son Yudhishthira, who is always devoted to the truth, this remarkable leader among men, has conquered the entire world through his fairness and will rule over all other kings on earth. There’s little doubt that, with Bhima’s and Arjuna’s strength, he will conquer the whole earth surrounded by its seas and enjoy the sovereignty. Your sons, along with those of Madri—all powerful warriors—will happily thrive in their realms. These champions among men will also conduct various sacrifices, like the Rajasuya and the horse-sacrifice, which involve substantial gifts to the Brahmanas. Your sons will govern their ancestral kingdom, ensuring their friends and family live in luxury, wealth, and happiness.”’
“Vaisampayana continued, ‘With these words Vyasa introduced them into the dwelling of a Brahmana. And the island-born Rishi, addressing the eldest of the Pandavas, said, ‘Wait here for me! I will come back to you! By adapting yourselves to the country and the occasion you will succeed in becoming very happy.’
“Vaisampayana continued, ‘With these words Vyasa led them into the home of a Brahmana. And the Rishi born from the island, speaking to the oldest of the Pandavas, said, ‘Stay here for me! I’ll be back! By adjusting to the land and the situation, you will find great happiness.’
“Then, O king, the Pandavas with joined hands said unto the Rishi, ‘So be it.’ And the illustrious master, the Rishi Vyasa, then went away to the region whence he had come.’”
“Then, O king, the Pandavas with joined hands said to the sage, ‘So be it.’ And the great master, the sage Vyasa, then went back to the place where he had come from.”
SECTION CLIX
(Vaka-vadha Parva)
“Janamejaya asked, ‘O first of Brahmanas, what did the Pandavas, those mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?’
“Janamejaya asked, ‘O foremost of Brahmanas, what did the Pandavas, those powerful chariot warriors, the sons of Kunti, do after reaching Ekachakra?’”
“Vaisampayana said, ‘Those mighty car-warriors, the sons of Kunti, on arriving at Ekachakra, lived for a short time in the abode of a Brahmana. Leading an eleemosynary life, they behold (in course of their wanderings) various delightful forests and earthly regions, and many rivers and lakes, and they became great favourites of the inhabitants of that town in consequence of their own accomplishments. At nightfall they placed before Kunti all they gathered in their mendicant tours, and Kunti used to divide the whole amongst them, each taking what was allotted to him. And those heroic chastisers of foes, with their mother, together took one moiety of the whole, while the mighty Bhima alone took the other moiety. In this way, O bull of Bharata’s race, the illustrious Pandavas lived there for some time.
Vaisampayana said, ‘The strong charioteers, the sons of Kunti, upon reaching Ekachakra, stayed for a little while in the home of a Brahmana. Living off alms, they explored various beautiful forests and regions, as well as many rivers and lakes, and they became quite popular among the townspeople thanks to their talents. At night, they would show Kunti everything they had collected during their wandering, and Kunti would divide it all among them, with each getting their fair share. The brave warriors, along with their mother, shared one half of the total, while the mighty Bhima took the other half for himself. In this way, O descendant of Bharata, the famous Pandavas stayed there for some time.
“One day, while those bulls of the Bharata race were out on their tour of mendicancy, it so happened that Bhima was (at home) with (his mother) Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of sorrow coming from within the apartments of the Brahmana. Hearing the inmates of the Brahmana’s house wailing and indulging in piteous lamentations, Kunti, O king, from compassion and the goodness of her heart, could not bear it with indifference. Afflicted with sorrow, the amiable Pritha, addressing Bhima, said these words full of compassion. ‘Our woes assuaged, we are, O son, living happily in the house of this Brahmana, respected by him and unknown to Dhritarashtra’s son. O son, I always think of the good I should do to this Brahmana, like what they do that live happily in others’ abodes! O child, he is a true man upon whom favours are never lost. He payeth back to others more than what he receiveth at their hands. There is no doubt, some affliction hath overtaken this Brahmana. If we could be of any help to him, we should then be requiting his services.’
“One day, while the members of the Bharata family were out on their journey for alms, Bhima was at home with his mother, Kunti. That day, Kunti heard a loud and heart-wrenching cry of sorrow coming from the Brahmana’s quarters. Hearing the people in the Brahmana’s house crying and expressing their grief, Kunti, out of compassion and kindness, couldn’t just ignore it. Overcome with sadness, the kind-hearted Pritha turned to Bhima and said these compassionate words. ‘We are living happily in this Brahmana’s house, respected by him and unnoticed by Dhritarashtra’s son. My son, I always think about how I can do something good for this Brahmana, just like those who thrive in others’ homes. Child, he is a genuine person who never loses the favors he receives. He returns more to others than he receives from them. There's no doubt that some trouble has befallen this Brahmana. If we can help him in any way, we should repay his kindness.’”
“Hearing these words of his mother, Bhima said, ‘Ascertain, O mother the nature of the Brahmana’s distress and whence also it hath arisen. Learning all about it, relieve it I will however difficult may the task prove.’
“Hearing these words from his mother, Bhima said, ‘Mother, find out what is causing the Brahmana’s distress and where it comes from. Once I know everything about it, I will do whatever it takes to help, no matter how tough it might be.’”
“Vaisampayana continued ‘While mother and son were thus talking with each other, they heard again, O king, another wail of sorrow proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner apartments of that illustrious Brahmana, like unto a cow running towards her tethered calf. She beheld the Brahmana with his wife, son and daughter, sitting with a woeful face, and she heard the Brahmana say, ‘Oh, fie on this earthly life which is hollow as the reed and so fruitless after all which is based on sorrow and hath no freedom, and which hath misery for its lot! Life is sorrow and disease; life is truly a record of misery! The soul is one: but it hath to pursue virtue, wealth and pleasure. And because these are pursued at one and the same time, there frequently occurs a disagreement that is the source of much misery. Some say that salvation is the highest object of our desire. But I believe it can never be attained. The acquisition of wealth is hell; the pursuit of wealth is attended with misery; there is more misery after one has acquired it, for one loves one’s possessions, and if any mishap befalls them, the possessor becomes afflicted with woe. I do not see by what means I can escape from this danger, nor how I can fly hence, with my wife to some region free from danger. Remember, O wife, that I endeavoured to migrate to some other place where we would be happy, but thou didst not then listen to me. Though frequently solicited by me, thou, O simple woman, said to me, ‘I have been born here, and here have I grown old; this is my ancestral homestead.’ Thy venerable father, O wife, and thy mother also, have, a long time ago, ascended to heaven. Thy relations also had all been dead. Oh why then didst thou yet like to live here? Led by affection for thy relatives thou didst not then hear what I said. But the time is now come when thou art to witness the death of a relative. Oh, how sad is that spectacle for me! Or perhaps the time is come for my own death, for I shall never be able to abandon cruelly one of my own as long as I myself am alive. Thou art my helpmate in all good deeds, self-denying and always affectionate unto me as a mother. The gods have given thee to me as a true friend and thou art ever my prime stay. Thou hast, by my parents, been made the participator in my domestic concerns. Thou art of pure lineage and good disposition, the mother of children, devoted to me, and so innocent; having chosen and wedded thee with due rites, I cannot abandon thee, my wife, so constant in thy vows, to save my life. How shall I myself be able to sacrifice my son a child of tender years and yet without the hirsute appendages (of manhood)? How shall I sacrifice my daughter whom I have begotten myself, who hath been placed, as a pledge, in my hands by the Creator himself for bestowal on a husband and through whom I hope to enjoy, along with my ancestors, the regions attainable by those only that have daughters’ sons? Some people think that the father’s affection for a son is greater; others, that his affection for a daughter is greater, mine, however, is equal. How can I be prepared to give up the innocent daughter upon whom rest the regions of bliss obtainable by me in after life and my own lineage and perpetual happiness? If, again, I sacrifice myself and go to the other world, I should scarcely know any peace, for, indeed, it is evident that, left by me these would not be able to support life. The sacrifice of any of these would be cruel and censurable. On the other hand, if I sacrifice myself, these, without me, will certainly perish. The distress into which I have fallen is great; nor do I know the means of escape. Alas, what course shall I take today with my near ones. It is well that I should die with all these, for I can live no longer.’”
“Vaisampayana continued, ‘While the mother and son were talking to each other, they heard another cry of sorrow from the Brahmana and his wife. Then Kunti quickly entered the inner rooms of that esteemed Brahmana, just like a cow rushing to her tied-up calf. She saw the Brahmana with his wife, son, and daughter, all looking forlorn, and she heard the Brahmana say, ‘Oh, what a miserable life this earthly existence is, empty as a reed and ultimately fruitless, built on sorrow and lacking freedom, where misery is our fate! Life is filled with sorrow and sickness; truly, it is just a record of suffering! The soul is one, yet it has to chase after virtue, wealth, and pleasure. Since these are often pursued simultaneously, it often leads to conflicts that result in a lot of pain. Some say that reaching salvation is our ultimate goal. But I don't believe it can ever be achieved. Gaining wealth is a curse; pursuing it brings about suffering, and after obtaining it, the misery grows because one becomes attached to their possessions, and if misfortune strikes them, the owner is thrown into despair. I don’t see how I can escape this peril or how I can flee with my wife to a place without danger. Remember, my wife, I tried to move us to a better place where we could be happy, but you didn’t listen to me then. Though I asked you many times, you, naive woman, told me, ‘I was born here, and I’ve grown old here; this is my family home.’ Your esteemed father, dear wife, and your mother too, have long since gone to heaven. All your relatives are dead as well. Oh, why then do you still want to stay here? Your love for your relatives made you ignore my words. But now the time has come for you to witness the death of a loved one. Oh, how heartbreaking is that for me! Or perhaps it is my own time to die because I could never cruelly abandon one of my own while I am still alive. You are my partner in all good deeds, selfless and always caring for me like a mother. The gods have given you to me as a true friend and you are always my main support. You’ve been made a participant in my family matters by my parents. You come from a noble background and have a good heart, you are the mother of our children, devoted to me, and so innocent; having chosen and married you in the proper way, I cannot forsake you, my wife, who has been so loyal to your vows, just to save my own life. How could I bring myself to sacrifice my son, a young child without the marks of adulthood? How could I sacrifice my daughter, whom I’ve fathered, and who has been placed in my hands by the Creator as a pledge to be given to a husband, through whom I hope to enjoy the realms that are only accessible to those who have grandsons? Some say a father loves his son more; others say he loves his daughter more, but my love is equal for both. How can I be ready to give up my innocent daughter, who holds the key to the blissful realms I could attain in the afterlife and the continuation of my family line and lasting happiness? If I were to sacrifice myself and pass to the other world, I would hardly find peace, because it’s clear that without me, they wouldn’t be able to survive. Sacrificing any of them would be cruel and blameworthy. On the other hand, if I sacrifice myself, these, without me, will surely perish. The distress I’m in is immense; I don’t see a way out. Alas, what path should I take today with those I care about? It seems best that I should die with all of them, for I can no longer continue living.’”
SECTION CLX
(Vaka-vadha Parva continued)
“Vaisampayana said, “On hearing these words of the Brahmana, his wife said, ‘Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is this the time for mourning. Thou hast learning; thou knowest that all men are sure to die; none should grieve for that which is inevitable. Wife, son, and daughter, all these are sought for one’s own self. As thou art possessed of a good understanding, kill thou thy sorrows. I will myself go there. This indeed, is the highest and the eternal duty of a woman, viz., that by sacrificing her life she should seek the good of her husband. Such an act done by me will make thee happy, and bring me fame in this world and eternal bliss hereafter. This, indeed, is the highest virtue that I tell thee, and thou mayest, by this, acquire both virtue and happiness. The object for which one desireth a wife hath already been achieved by thee through me. I have borne thee a daughter and a son and thus been freed from the debt I had owed thee. Thou art well able to support and cherish the children, but I however, can never support and cherish them like thee. Thou art my life, wealth, and lord; bereft of thee, how shall these children of tender years—how also shall I myself, exist? Widowed and masterless, with two children depending on me, how shall I, without thee, keep alive the pair, myself leading an honest life? If the daughter of thine is solicited (in marriage) by persons dishonourable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl? Indeed, as birds seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband. O best of Brahmanas, solicited by wicked men, I may waver and may not be able to continue in the path that is desired by all honest men. How shall I be able to place this sole daughter of thy house—this innocent girl—in the way along which her ancestors have always walked? How shall I then be able to impart unto this child every desirable accomplishment to make him virtuous as thyself, in that season of want when I shall become masterless? Overpowering myself who shall be masterless, unworthy persons will demand (the hand of) this daughter of thine, like Sudras desiring to hear the Vedas. And if I bestow not upon them this girl possessing thy blood and qualities, they may even take her away by force, like crows carrying away the sacrificial butter. And beholding thy son become so unlike to thee, and thy daughter placed under the control of some unworthy persons, I shall be despised in the world by even persons that are dishonourable, and I will certainly die. These children also, bereft of me and thee, their father, will, I doubt not, perish like fish when the water drieth up. There is no doubt that bereft of thee the three will perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons conversant with morals have said that for women that have borne children, to predecease their lords is an act of the highest merit. Ready am I to abandon this son and this daughter, these my relations, and life itself, for thee. For a woman to be ever employed in doing agreeable offices to her lord is a higher duty than sacrifices, asceticism, vows, and charities of every description. The act, therefore, which I intend to perform is consonant with the highest virtue and is for thy good and that of thy race. The wise have declared that children and relatives and wife and all things held dear are cherished for the purpose of liberating one’s self from danger and distress. One must guard one’s wealth for freeing one’s self from danger, and it is by his wealth that he should cherish and protect his wife. But he must protect his own self both by (means of) his wife and his wealth. The learned have enunciated the truth that one’s wife, son, wealth, and house, are acquired with the intention of providing against accidents, foreseen or unforeseen. The wise have also said that all one’s relations weighed against one’s own self would not be equal unto one’s self. Therefore, revered sir, protect thy own self by abandoning me. O, give me leave to sacrifice myself, and cherish thou my children. Those that are conversant with the morals have, in their treatises, said, that women should never be slaughtered and that Rakshasas are not ignorant of the rules of morality. Therefore, while it is certain that the Rakshasa will kill a man, it is doubtful whether he will kill a woman. It behoveth thee, therefore, being conversant with the rules of morality, to place me before the Rakshasa. I have enjoyed much happiness, have obtained much that is agreeable to me, and have also acquired great religious merit. I have also obtained from thee children that are so dear to me. Therefore, it grieveth not me to die. I have borne thee children and have also grown old; I am ever desirous of doing good to thee; remembering all these I have come to this resolution. O revered sir, abandoning me thou mayest obtain another wife. By her thou mayest again acquire religious merit. There is no sin in this. For a man polygamy is an act of merit, but for a woman it is very sinful to betake herself to a second husband after the first. Considering all this, and remembering too that sacrifice of thy own self is censurable, O, liberate today without loss of time thy own self, thy race, and these thy children (by abandoning me).’
“Vaisampayana said, “After hearing the Brahmana’s words, his wife responded, ‘You shouldn't grieve like an ordinary person, O Brahmana. This isn't the time for mourning. You have knowledge; you know that everyone is destined to die, and there's no reason to mourn what is inevitable. Wife, son, and daughter are all sought for one’s own sake. Since you have a good understanding, let go of your sorrows. I will go myself. This is indeed the highest and eternal duty of a woman: to seek her husband’s well-being, even at the cost of her own life. My sacrifice will make you happy and bring me honor in this world and eternal bliss afterward. This is the highest virtue I speak of, and you can gain both virtue and happiness from it. You have already achieved the aim of wanting a wife through me. I’ve given you a daughter and a son, thus repaying my debt to you. You are capable of supporting and caring for the children, but I cannot do it as well as you can. You are my life, my wealth, and my lord; without you, how will these young children or I survive? As a widow with no master and two children depending on me, how will I manage alone? If someone dishonorable and unworthy approaches for your daughter’s hand, how will I protect her? Indeed, just as birds eagerly seek discarded food, so do men pursue a woman who has lost her husband. O best of Brahmanas, if I’m solicited by wicked men, I might falter and stray from the path that every honorable person desires. How can I guide your only daughter—this innocent girl—along the path her ancestors have taken? How can I ensure this child grows into a virtuous person like you, especially when I am left without you? Should I be left without a master, unworthy men will seek your daughter as lowly people aspire to hear the Vedas. If I refuse to hand over your daughter, who shares your blood and qualities, they might take her by force, just like crows snatching sacrificial butter. Seeing your son become unlike you and your daughter under the control of unworthy people, I will face disdain even from the most dishonorable, and I will surely perish. These children will also perish without me and you, their father, just like fish when the water dries up. It's certain that without you, the three of us will perish: therefore, you should sacrifice me. O Brahmana, moral teachings state that for women who have given birth, to die before their husbands is an act of great merit. I am ready to give up this son and daughter, these my relations, and my very life, for you. For a woman to always do her husband’s bidding is a higher duty than sacrifices, asceticism, vows, and various charities. The act I intend is in line with the highest virtue and is for your benefit and that of your lineage. The wise have said that children, relatives, wives, and all beloved things are cherished to protect oneself from danger and distress. One must safeguard their wealth to protect themselves, and with their wealth, they should care for their wife. But one must protect oneself through their wife and wealth. It is acknowledged that a wife, son, wealth, and home are obtained to prevent anticipated or unanticipated accidents. The wise have also pointed out that all one’s relatives, when compared to oneself, won't measure up. Therefore, revered sir, protect yourself by letting me go. Allow me to sacrifice myself, and take care of my children. Those who are knowledgeable about morals state that women should never be harmed, and that Rakshasas are not ignorant of moral rules. While it’s certain the Rakshasa will kill a man, it’s uncertain whether he will kill a woman. Therefore, since you understand moral guidelines, you should place me before the Rakshasa. I have enjoyed much happiness, received many agreeable things, and gained significant religious merit. I've also had dear children from you. So, it doesn’t grieve me to die. Having given you children and grown old, I always wish to do good for you; remembering all of this, I have come to this decision. O revered sir, you may find another wife if you abandon me. Through her, you can acquire religious merit once again. There is no sin in this. For a man, polygamy is a virtuous act, but for a woman, pursuing a second husband after the first is very sinful. Considering all of this and remembering that sacrificing yourself is wrong, O, liberate yourself, your lineage, and these children without delay by letting me go.’”
“Vaisampayana continued, ‘Thus addressed by her, O Bharata, the Brahmana embraced her, and they both began to weep in silence, afflicted with grief.’”
“Vaisampayana continued, ‘After she spoke to him, O Bharata, the Brahmin hugged her, and they both started to cry silently, consumed by sorrow.’”
SECTION CLXI
(Vaka-vadha Parva continued)
“Vaisampayana said, ‘On hearing these words of her afflicted parents, the daughter was filled with grief, and she addressed them, saying, ‘Why are you so afflicted and why do you so weep, as if you have none to look after you? O, listen to me and do what may be proper. There is little doubt that you are bound in duty to abandon me at a certain time. Sure to abandon me once, O, abandon me now and save every thing at the expense of me alone. Men desire to have children, thinking that children would save them (in this world as well as in the region hereafter). O, cross the stream of your difficulties by means of my poor self, as if I were a raft. A child rescueth his parents in this and the other regions; therefore is the child called by the learned Putra (rescuer). The ancestors desire daughter’s sons from me (as a special means of salvation). But (without waiting for my children) I myself will rescue them by protecting the life of my father. This my brother is of tender years, so there is little doubt that he will perish if thou diest now. If thou, my father, diest and my brother followeth thee, the funeral cake of the Pitris will be suspended and they will be greatly injured. Left behind by my father and brother, and by my mother also (for she will not survive her husband and son) I shall be plunged deeper and deeper in woe and ultimately perish in great distress. There can be little doubt that if thou escape from this danger as also my mother and infant brother, then thy race and the (ancestral) cake will be perpetuated. The son is one’s own self; the wife is one’s friend; the daughter, however, is the source of trouble. Do thou save thyself, therefore, by removing that source of trouble, and do thou thereby set me in the path of virtue. As I am a girl, O father, destitute of thee, I shall be helpless and plunged in woe, and shall have to go everywhere. It is therefore that I am resolved to rescue my father’s race and share the merit of that act by accomplishing this difficult task. If thou, O best of Brahmanas, goest thither (unto the Rakshasa), leaving me here, then I shall be very much pained. Therefore, O father, be kind to me. O thou best of men, for our sake, for that of virtue and also thy race, save thyself, abandoning me, whom at one time thou shall be constrained to part from. There need be no delay, O father, in doing that which is inevitable. What can be more painful than that, when thou hast ascended to heaven, we shall have to go about begging our food, like dogs, from strangers. But if thou art rescued with thy relations from these difficulties, I shall then live happily in the region of the celestials. It hath been heard by us that if after bestowing thy daughter in this way, thou offerest oblations to the gods and the celestials, they will certainly be propitious.’
Vaisampayana said, “When the daughter heard her distressed parents, she was overwhelmed with sorrow and said to them, ‘Why are you so sad and crying as if you have no one to care for you? Please listen to me and do what’s right. There's no doubt you are duty-bound to let me go at some point. So, if you must abandon me, do it now and save everything at my expense. People want children, thinking they will save them in this life and the next. Use my life to cross over your struggles, like a raft. A child rescues their parents in this world and the next; that's why the wise call a child Putra (rescuer). My ancestors want grandsons from me as a means of salvation. But I will rescue them myself by protecting my father's life. My brother is still young, so he will likely perish if you die now. If you, my father, die and my brother follows you, the funeral offerings for our ancestors will be halted, and they will suffer greatly. If I’m left without my father and brother—along with my mother who won't survive them—I will sink deeper into despair and ultimately die in anguish. If you, my mother, and my baby brother escape this danger, then your lineage and the ancestral offerings will continue. The son is your own self; the wife is your friend; the daughter, however, brings trouble. So, save yourself by removing that source of trouble, and in doing so, set me on the path of virtue. As a girl without you, O father, I will be helpless and lost, forced to wander everywhere. That's why I am determined to uphold my father’s lineage and share in the merit of this difficult task. If you, O best of Brahmanas, go to the Rakshasa, leaving me behind, I will be deeply hurt. So, father, please be kind to me. O greatest of men, for our sake, for the sake of virtue and your lineage, save yourself, knowing you will have to part from me eventually. There should be no delay in doing what’s unavoidable. What could be more painful than when you ascend to heaven, we’ll be left begging for food like dogs from strangers? But if you are saved along with your family from these troubles, I will then live happily among the celestial beings. We’ve heard that if you give your daughter in this way and offer sacrifices to the gods and celestial beings, they will surely be favorable.'”
“Vaisampayana continued, ‘The Brahmana and his wife, hearing these various lamentations of their daughter, became sadder than before and the three began to weep together. Their son, then, of tender years, beholding them and their daughter thus weeping together, lisped these words in a sweet tone, his eyes having dilated with delight, ‘Weep not, O father, nor thou, O mother, nor thou O sister!’ And smilingly did the child approach each of them, and at last taking up a blade of grass said in glee, ‘With this will I slay the Rakshasa who eateth human beings!’ Although all of them had been plunged in woe, yet hearing what the child lisped so sweetly, joy appeared on their faces. Then Kunti thinking that to be the proper opportunity, approached the group and said these words. Indeed, her words revived them as nectar reviveth a person that is dead.’”
“Vaisampayana continued, ‘The Brahmana and his wife, hearing their daughter’s various cries of sorrow, felt even more sadness, and the three began to weep together. Their young son, seeing them and their sister crying, sweetly said, his eyes bright with joy, ‘Don’t cry, Dad, or you, Mom, or you, Sis!’ The child then smiled as he approached each of them, and finally, picking up a blade of grass, he said happily, ‘With this, I’ll defeat the Rakshasa who eats people!’ Even though they were all filled with grief, hearing the child’s sweet words brought smiles to their faces. Then Kunti, sensing it was the right moment, approached the group and said these words. Truly, her words brought them back to life like nectar revives a dead person.’”
SECTION CLXII
(Vaka-vadha Parva continued)
‘Kunti said, ‘I desire to learn from you the cause of this grief, for I will remove it, if possible.’
Kunti said, “I want to understand the reason for this sorrow, so I can try to fix it, if I can.”
“The Brahmana replied, ‘O thou of ascetic wealth, thy speech is, indeed worthy of thee. But this grief is incapable of being removed by any human being. Not far from this town, there liveth a Rakshasa of the name of Vaka, which cannibal is the lord of this country and town. Thriving on human flesh, that wretched Rakshasa endued with great strength ruleth this country. He being the chief of the Asuras, this town and the country in which it is situate are protected by his might. We have no fear from the machinations of any enemy, or indeed from any living soul. The fee, however, fixed for that cannibal is his food, which consists of a cart-load of rice, two buffaloes, and a human being who conveyeth them unto him. One after another, the house-holders have to send him this food. The turn, however, cometh to a particular family at intervals of many long years. If there are any that seek to avoid it, the Rakshasa slayeth them with their children and wives and devoureth them all. There is, in this country, a city called Vetrakiya, where liveth the king of these territories. He is ignorant of the science of government, and possessed of little intelligence, he adopts not with care any measure by which these territories may be rendered safe for all time to come. But we certainly deserve it all, inasmuch as we live within the dominion of that wretched and weak monarch in perpetual anxiety. Brahmanas can never be made to dwell permanently within the dominions of any one, for they are dependent on nobody, they live rather like birds ranging all countries in perfect freedom. It hath been said that one must secure a (good) king, then a wife, and then wealth. It is by the acquisition of these three that one can rescue his relatives and sons. But as regards the acquisition of these three, the course of my actions hath been the reverse. Hence, plunged into a sea of danger, am suffering sorely. That turn, destructive of one’s family, hath now devolved upon me. I shall have to give unto the Rakshasa as his fee the food of the aforesaid description and one human being to boot. I have no wealth to buy a man with. I cannot by any means consent to part with any one of my family, nor do I see any way of escape from (the clutches of) that Rakshasa. I am now sunk in an ocean of grief from which there is no escape. I shall go to that Rakshasa today, attended by all my family in order that that wretch might devour us all at once’”
“The Brahmana replied, ‘O you of great spiritual wealth, your words truly reflect your character. However, this sorrow cannot be relieved by any human. Not far from here, there lives a Rakshasa named Vaka, who is the ruler of this land and town. This wretched cannibal, who thrives on human flesh and possesses great strength, controls this area. Being the leader of the Asuras, he protects this town and the region surrounding it with his power. We do not fear any enemies or anyone else. The payment for that cannibal is his food, which consists of a cartload of rice, two buffaloes, and a human being to deliver them. One after another, the households must provide this food to him. However, only a particular family is required to do this every many years. If anyone tries to dodge it, the Rakshasa kills them along with their children and wives, devouring them all. In this land, there is a city called Vetrakiya, where the king resides. He is unaware of governance, lacking intelligence, and doesn’t take necessary actions to keep these lands safe. But we indeed deserve this, as we live under the rule of that weak and miserable monarch, always in anxiety. Brahmanas cannot permanently settle under anyone's rule, as they are not dependent on others; they live freely like birds, roaming wherever they choose. It is said that one should secure a good king, then a wife, and then wealth. It is through obtaining these three that one can save their relatives and children. But in terms of acquiring these three, my actions have taken the opposite course. Therefore, I find myself drowning in danger and suffering greatly. That obligation, which brings ruin to one’s family, has now fallen on me. I must provide the Rakshasa with the required food and an additional human. I have no money to buy someone. I cannot bear to part with any family member, and I see no way to escape the clutches of that Rakshasa. I am now overwhelmed with grief from which there is no escape. I will go to that Rakshasa today, accompanied by my whole family so that he might devour us all at once.’”
SECTION CLXIII
(Vaka-vadha Parva continued)
“Kunti said, Grieve not at all, O Brahmana, on account of this danger. I see a way by which to rescue thee from that Rakshasa. Thou hast only one son, who, besides, is of very tender years, also only one daughter, young and helpless, so I do not like that any of these, or thy wife, or even thyself should go unto the Rakshasa. I have five sons, O Brahmana, let one of them go, carrying in thy behalf tribute of that Rakshasa.’
“Kunti said, 'Don’t worry at all, Brahmana, about this danger. I see a way to save you from that Rakshasa. You have only one son, and he is still very young, plus just one daughter who is also young and helpless. I don’t want any of them, or your wife, or even you, to face the Rakshasa. I have five sons, Brahmana; let one of them go in your place, bringing tribute to that Rakshasa.'"
“Hearing this, the Brahmana replied, ‘To save my own life I shall never suffer this to be done. I shall never sacrifice, to save myself, the life of a Brahmana or of a guest. Indeed, even those that are of low origin and of sinful practices refuse to do (what thou askest me to do). It is said that one should sacrifice one’s self and one’s offspring for the benefit of a Brahmana. I regard this advice excellent and I like to follow it too. When I have to choose between the death of a Brahmana and that of my own, I would prefer the latter. The killing of a Brahmana is the highest sin, and there is no expiation for it. I think a reluctant sacrifice of one’s own self is better than the reluctant sacrifice of a Brahmana. O blessed lady, in sacrificing myself I do not become guilty of self-destruction. No sin can attach to me when another will take my life. But if I deliberately consent to the death of a Brahmana, it would be a cruel and sinful act, from the consequence of which there is no escape. The learned have said that the abandonment of one who hath come to thy house or sought thy protection, as also the killing of one who seeketh death at thy hands, is both cruel and sinful. The illustrious among those conversant with practices allowable in seasons of distress, have before now said that one should never perform an act that is cruel and censurable. It is well for me that I should today perish myself with my wife, but I would never sanction the death of a Brahmana.’
“Hearing this, the Brahmin replied, ‘To save my own life, I will never allow this to happen. I will never sacrifice, for my own safety, the life of a Brahmin or a guest. In fact, even those of low birth and sinful behavior refuse to do what you are asking me to do. It’s said that one should sacrifice oneself and one’s children for the benefit of a Brahmin. I think that’s great advice, and I want to follow it too. When I have to choose between the death of a Brahmin and my own, I would choose my own. Killing a Brahmin is the greatest sin, and there’s no way to atone for it. I believe that reluctantly sacrificing myself is better than reluctantly sacrificing a Brahmin. O blessed lady, by sacrificing myself, I do not commit self-destruction. No sin can befall me when someone else takes my life. But if I willingly agree to let a Brahmin die, it would be a cruel and sinful act, and there would be no escape from the consequences. The wise have said that abandoning someone who has come to your home or sought your protection, as well as killing someone who seeks death at your hands, is both cruel and sinful. The respected among those who understand what is permissible in times of distress have said before that one should never do anything cruel or blameworthy. It is better for me to perish today with my wife than to ever allow the death of a Brahmin.’”
“Kunti said, ‘I too am firmly of opinion, O Brahmana, that Brahmanas should ever be protected. As regards myself, no son of mine would be less dear to me even if I had a hundred instead of the five I have. But this Rakshasa will not be able to kill my son, for that son of mine is endued with great prowess and energy, and skilled in mantras. He will faithfully deliver to the Rakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too by him. But, O Brahmana, do not disclose this fact to anybody, for if it be known, persons desirous of obtaining this power, will, from curiosity, always trouble my sons. The wise have said that if my son imparteth any knowledge, without the assent of his preceptor, unto any person, my son himself will no longer be able to profit by that knowledge.’
“Kunti said, ‘I also believe strongly, O Brahmana, that Brahmins should always be protected. As for me, no son of mine would be less dear to me even if I had a hundred instead of the five I have. But this Rakshasa won’t be able to kill my son, because that son of mine has great strength and energy, and is skilled in mantras. He will faithfully deliver food to the Rakshasa but will definitely find a way to save himself. I have seen many powerful Rakshasas with massive bodies fighting my heroic son, and he has killed them. But, O Brahmana, please do not tell anyone about this, for if it becomes known, those seeking this power will always bother my sons out of curiosity. The wise have said that if my son shares any knowledge without his teacher’s approval, he will no longer be able to benefit from that knowledge himself.’”
“Thus addressed by Pritha, the Brahmana with his wife became exceedingly glad and assented to Kunti’s speech, which was unto them as nectar. Then Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and asked him to accomplish (that difficult task). Bhima replied unto them, saying, ‘So be it.’”
“After Pritha spoke, the Brahmin and his wife were very happy and agreed with Kunti's words, which felt like nectar to them. Then Kunti, along with the Brahmin, went to see Bhima, the son of Vayu, and asked him to take on the difficult task. Bhima responded, ‘Sure, I’ll do it.’”
SECTION CLXIV
(Vaka-vadha Parva continued)
“Vaisampayana said, ‘After Bhima had pledged himself to accomplish the task, saying, ‘I will do it,’ the Pandavas, O Bharata, returned home with the alms they had obtained during the day. Then Yudhishthira, the son of Pandu from Bhima’s countenance alone, suspected the nature of the task he had undertaken to accomplish. Sitting by the side of his mother, Yudhishthira asked her in private, ‘What is the task, O mother, that Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy command or of his own accord?’ Kunti replied, ‘Bhima, that chastiser of foes, will at my command, do this great deed for the good of the Brahmana and the liberation of this town.’
Vaisampayana said, ‘After Bhima promised to take on the task, saying, ‘I’ll do it,’ the Pandavas, O Bharata, went home with the food they had gathered that day. Then Yudhishthira, the son of Pandu, could tell from Bhima’s expression that something significant was happening. Sitting next to his mother, Yudhishthira quietly asked her, ‘What is the task that Bhima, the formidable warrior, is trying to accomplish? Is he doing this at your request or on his own?’ Kunti responded, ‘Bhima, the warrior who punishes his enemies, will carry out this important deed at my command for the benefit of the Brahmana and the freedom of this town.’
“Yudhishthira said, ‘What rash act hast thou done, O mother! It is difficult of being performed and almost amounteth to suicide! The learned never applaud the abandonment of one’s own child. Why dost thou, O mother, wish to sacrifice thy own child for the sake of another’s? Thou hast, O mother, by this abandonment of thy child, acted not only against the course of human practices but also against the teachings of the Vedas, That Bhima, relying on whose arms we sleep happily in the night and hope to recover the kingdom of which we have been deprived by the covetous son of Dhritarashtra, that hero of immeasurable energy, remembering whose prowess Duryodhana and Sakuni do not sleep a wink during the whole night and by whose prowess we were rescued from the palace of lac and various other dangers, that Bhima who caused the death of Purochana, and relying on whose might we regard ourselves as having already slain the sons of Dhritarashtra and acquired the whole earth with all her wealth, upon what considerations, O mother, hast thou resolved upon abandoning him? Hast thou been deprived of thy reason? Hath thy understanding been clouded by the calamities thou hast undergone?’
“Yudhishthira said, ‘What foolish thing have you done, Mother! This is incredibly difficult and practically amounts to suicide! Wise people never support abandoning one’s own child. Why do you, Mother, want to sacrifice your own child for someone else’s? By abandoning your child, you’ve acted not only against human nature but also against the teachings of the Vedas. That Bhima, the one whose strength lets us sleep peacefully at night and gives us hope to reclaim the kingdom taken from us by the greedy son of Dhritarashtra, that hero of incredible power, whose prowess keeps Duryodhana and Shakuni tossing and turning all night, the same Bhima who saved us from the palace of lac and various other dangers, the one who caused the death of Purochana, and upon whose might we feel we've already defeated the sons of Dhritarashtra and secured the entire earth with all its wealth—on what grounds, Mother, have you decided to abandon him? Have you lost your senses? Has your judgment been clouded by all the hardships you’ve faced?’"
“On hearing these words of her son, Kunti said, ‘O Yudhishthira, thou needst not be at all anxious on account of Vrikodara. I have not come to this resolve owing to any weakness of understanding. Respected by him, and with our sorrows assuaged, we have, O son, been living in the house of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O son, that Brahmana, I have resolved to do this. He, indeed, is a man upon whom good offices are never lost. The measure of his requital becometh greater than the measure of the services he receiveth. Beholding the prowess of Bhima on the occasion of (our escape from) the house of lac, and from the destruction also of Hidimva, my confidence in Vrikodara is great. The might of Bhima’s arms is equal unto that of ten thousand elephants. It was, therefore, that he succeeded in carrying you all, each heavy as an elephant, from Varanavata. There is no one on earth equal unto Bhima in might; he may even overcome that foremost of warriors, the holder of the thunderbolt himself. Soon after his birth he fell from my lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell down broke in pieces. From this also, O son of Pandu, I have come to know Bhima’s might. For this reason have I resolved to set him against the Brahmana’s foe. I have not acted in this from foolishness or ignorance or from motive of gain. I have deliberately resolved to do this virtuous deed. By this act, O Yudhishthira, two objects will be accomplished; one is a requital of the services rendered by the Brahmana and the other is the acquisition of high religious merit. It is my conviction that the Kshatriya who rendereth help unto a Brahmana in anything acquireth regions of bliss hereafter. So also a Kshatriya who saveth the life of a Kshatriya achieveth that great fame in this world as in the other. A Kshatriya rendering help unto a Vaisya also on this earth certainly acquires world-wide popularity. One of the kingly tribe should protect even the Sudra who cometh to him for protection. If he doeth so, in his next life he receiveth his birth in a royal line, commanding prosperity and the respect of other kings. O scion of Puru’s race, the illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in bygone days. It is therefore, that I have resolved upon accomplishing this.’”
"On hearing her son’s words, Kunti said, 'O Yudhishthira, you don’t need to worry at all about Vrikodara. I’ve made this decision not out of any weakness of mind. Respected by him, and with our sorrows eased, we have, O son, been living in this Brahmana's house, hidden from the sons of Dhritarashtra. To repay, O son, that Brahmana, I have decided to take this action. He is indeed someone whose good deeds are never overlooked. The value of his repayment is greater than the value of the services he provides. Witnessing Bhima's strength during our escape from the house of lac and the defeat of Hidimva, my faith in Vrikodara is strong. Bhima’s strength is equal to that of ten thousand elephants. It’s no wonder he managed to carry all of you, each as heavy as an elephant, from Varanavata. There is no one on earth like Bhima in strength; he could even defeat that greatest of warriors, the bearer of the thunderbolt himself. Shortly after he was born, he fell from my lap onto the mountain. The rock he landed on shattered under his weight. From this, O son of Pandu, I have learned of Bhima’s power. This is why I’ve decided to send him against the Brahmana’s enemy. I haven’t done this out of foolishness, ignorance, or greed. I have intentionally chosen to perform this righteous act. With this action, O Yudhishthira, two goals will be achieved; one is repaying the Brahmana for his services, and the other is gaining immense religious merit. I believe that a Kshatriya who helps a Brahmana in any way gains heavenly rewards later. Likewise, a Kshatriya who saves the life of another Kshatriya earns great fame in this world and the next. A Kshatriya who assists a Vaisya in this life will certainly gain widespread recognition. A member of the royal class should protect even a Sudra who comes to him for help. If he does so, in his next life he is born into a royal lineage with prosperity and the respect of other kings. O descendant of Puru’s line, the renowned Vyasa, who gained wisdom through rigorous asceticism, told me this long ago. This is why I have resolved to accomplish this.'"
SECTION CLXV
(Vaka-vadha Parva continued)
“Having heard these words of his mother, Yudhishthira said, ‘What thou, O mother, hast deliberately done, moved by compassion for the afflicted Brahmana, is, indeed, excellent Bhima will certainly come back with life, after having slain the cannibal, inasmuch as thou art, O mother, always compassionate unto Brahmanas. But tell the Brahmana, O mother, that he doth not do anything whereby the dwellers in this town may know all about it, and make him promise to keep thy request.’
“After hearing his mother's words, Yudhishthira said, ‘What you, Mother, have intentionally done out of compassion for the suffering Brahmana is truly admirable. Bhima will definitely return alive after defeating the cannibal, especially since you are always compassionate towards Brahmanas. But please tell the Brahmana, Mother, to not do anything that would reveal it to the people in this town, and make him promise to honor your request.’”
“Vaisampayana continued, ‘Then, when the night passed away, Bhimasena, the son of Pandu, taking with him the Rakshasa’s food set out for the place where the cannibal lived. The mighty son of Pandu, approaching the forest where the Rakshasa dwelt, began to eat himself the food he carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed with anger at Bhima’s words, came out and approached the place where Bhima was.
Vaisampayana continued, “Then, when night was over, Bhimasena, the son of Pandu, grabbed the Rakshasa’s food and headed to the cannibal’s location. The powerful son of Pandu, getting close to the forest where the Rakshasa lived, started eating the food he had brought, shouting loudly to the Rakshasa by name. The Rakshasa, furious at Bhima’s words, came out and walked towards where Bhima was.”
“Of huge body and great strength, of red eyes, red beard, and red hair, he was terrible to behold, and he came, pressing deep the earth with his tread. The opening of his mouth, was from ear to ear and his ears themselves were straight as arrows. Of grim visage, he had a forehead furrowed into three lines. Beholding Bhima eating his food, the Rakshasa advanced, biting his nether lip and expanding his eyes in wrath. And addressing Bhima he said, ‘Who is this fool, who desiring to go to the abode of Yama, eateth in my very sight the food intended for me?’ Hearing these words, Bhima, O Bharata, smiled in derision and disregarding the Rakshasa, continued eating with averted face. Beholding this, the cannibal uttered a frightful yell and with both arms upraised ran at Bhima desiring to kill him, there and then. Even then disregarding the Rakshasa and casting only a single glance at him, Vrikodara, that slayer of hostile heroes continued to eat the Rakshasa’s food. Filled with wrath at this, the Rakshasa struck, from behind with both his arms a heavy blow on the back of Vrikodara, the son of Kunti. But Bhima, though struck heavily by the mighty Rakshasa, with both his hands, did not even look up at the Rakshasa but continued to eat as before. Then the mighty Rakshasa, inflamed with wrath, tore up a tree and ran at Bhima for striking him again. Meanwhile the mighty Bhima, that bull among men had leisurely eaten up the whole of that food and washing himself stood cheerfully for fight. Then, O Bharata, possessed of great energy, Bhima, smiling in derision, caught with his left hand the tree hurled at him by the Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees, hurled them at Bhima, and the Pandava also hurled as many at the Rakshasa. Then, O king, the combat with trees between that human being and the Rakshasa, became so terrible that the region around soon became destitute of trees. Then the Rakshasa, saying that he was none else than Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms. That mighty hero also clasping with his own strong arms the strong-armed Rakshasa, and exerting himself actively, began to drag him violently. Dragged by Bhima and dragging Bhima also, the cannibal was overcome with great fatigue. The earth began to tremble in consequence of the strength they both exerted, and large trees that stood there broke in pieces. Then Bhima, beholding the cannibal overcome with fatigue, pressed him down on the earth with his knees and began to strike him with great force. Then placing one knee on the middle of the Rakshasa’s back, Bhima seized his neck with his right hand and the cloth on his waist with his left, and bent him double with great force. The cannibal then roared frightfully. And, O monarch, he also began to vomit blood while he was being thus broken on Bhima’s knee.’”
“Massive and incredibly strong, with red eyes, a red beard, and red hair, he was a terrifying sight, stomping heavily on the ground as he approached. His mouth stretched from ear to ear, and his ears stood straight like arrows. His face was grim, featuring a forehead marked with three lines. Spotting Bhima eating his food, the Rakshasa moved closer, biting his lower lip and glaring furiously. He said to Bhima, ‘Who is this idiot, daring to eat in front of me, as if he’s heading to Yama’s place?’ On hearing this, Bhima, O Bharata, smirked mockingly and kept eating, turning his face away from the Rakshasa. Enraged by this, the cannibal let out a terrifying scream and ran at Bhima, raising both arms, intent on killing him right there. Even so, Bhima, barely glancing at the Rakshasa, continued eating the food meant for him. Infuriated, the Rakshasa struck Vrikodara, Kunti’s son, hard on the back. But Bhima, despite the heavy blow from the mighty Rakshasa, didn’t even look up and kept on eating. Then, in a fit of rage, the powerful Rakshasa ripped a tree from the ground and charged at Bhima once more. Meanwhile, Bhima, the mightiest of men, leisurely finished his meal and, having washed up, stood ready to fight. O Bharata, filled with energy, Bhima smirked again and caught the tree thrown by the furious Rakshasa with his left hand. The enraged Rakshasa, tearing more trees from the ground, hurled them at Bhima, who retaliated by throwing as many back. Then, O king, the battle of the trees between the human and the Rakshasa became so fierce that the area soon lost all its trees. The Rakshasa, declaring himself Vaka, lunged at the Pandava and grabbed mighty Bhima in his grasp. But Bhima, seizing the strong Rakshasa tightly in return, pushed back with all his might, pulling him fiercely. Exhausted from the struggle, the cannibal and Bhima caused the earth to tremble beneath them, breaking large trees in the process. Seeing the cannibal worn out, Bhima pressed him down with his knees and started hitting him with powerful blows. With one knee on the Rakshasa’s back, Bhima grabbed his neck with his right hand and the waistband with his left, bending him over with tremendous force. The cannibal let out a frightful roar and, O monarch, he even started to vomit blood as Bhima broke him down over his knee.”
SECTION CLXVI
(Vaka-vadha Parva continued)
“Vaisampayana said ‘Then Vaka, huge as a mountain, thus broken (on Bhima’s knee), died, uttering frightful yells. Terrified by these sounds, the relatives of that Rakshasa came out, O king, with their attendants. Bhima, that foremost of smiters, seeing them so terrified and deprived of reason, comforted them and made them promise (to give up cannibalism), saying, ‘Do not ever again kill human beings. If ye kill men, ye will have to die even as Vaka.’ Those Rakshasas hearing this speech of Bhima, said, ‘So be it,’ and gave, O king, the desired promise. From that day, O Bharata, the Rakshasas (of the region) were seen by the inhabitants of that town to be very peaceful towards mankind. Then Bhima, dragging the lifeless cannibal, placed him at one of the gates of the town and went away unobserved by any one. The kinsmen of Vaka, beholding him slain by the might of Bhima, became frightened and fled in different directions.
Vaisampayana said, “Then Vaka, as massive as a mountain, was crushed (on Bhima’s knee) and died, letting out terrifying screams. Scared by these sounds, the relatives of that Rakshasa came out, O king, along with their followers. Bhima, the greatest warrior, seeing them so scared and out of their minds, reassured them and made them promise (to stop cannibalism), saying, ‘Never again kill human beings. If you kill people, you will meet the same fate as Vaka.’ Hearing Bhima’s words, those Rakshasas replied, ‘Agreed,’ and made the promised commitment. From that day on, O Bharata, the Rakshasas in that area were seen by the townspeople to be very peaceful towards humans. Then Bhima, dragging away the lifeless cannibal, left him at one of the town gates and slipped away unnoticed. The relatives of Vaka, upon seeing him slain by Bhima’s strength, were terrified and ran off in different directions.”
“Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana’s abode and related to Yudhishthira all that had happened, in detail. The next morning the inhabitants of the town in coming out saw the Rakshasa lying dead on the ground, his body covered with blood. Beholding that terrible cannibal, huge as a mountain cliff, thus mangled and lying on the ground, the hair of the spectators stood erect. Returning to Ekachakra, they soon gave the intelligence. Then, O king, the citizens by thousands accompanied by their wives, young and old, all began to come to the spot for beholding the Vaka and they were all amazed at seeing that superhuman feat. Instantly, O monarch, they began to pray to their gods. Then they began to calculate whose turn it had been the day before to carry food to the Rakshasa. And ascertaining this, they all came to that Brahmana and asked him (to satisfy their curiosity). Thus asked by them repeatedly, that bull among Brahmanas, desirous of concealing the Pandavas, said these words unto all the citizens, ‘A certain high-souled Brahmana, skilled in mantras, beheld me weeping with my relatives after I had been ordered to supply the Rakshasa’s food. Asking me the cause and ascertaining the distress of the town, that first of Brahmanas gave me every assurance and with smiles said, ‘I shall carry the food for that wretched Rakshasa today. Do not fear for me.’ Saying this he conveyed the food towards the forest of Vaka. This deed, so beneficial unto us all, hath very certainly been done by him.’
Meanwhile, Bhima, after defeating the Rakshasa, returned to the Brahmana’s home and told Yudhishthira everything that had happened in detail. The next morning, when the townspeople came out, they saw the Rakshasa lying dead on the ground, his body covered in blood. Seeing that terrifying cannibal, as massive as a mountain cliff, mangled and lying there, the spectators were filled with dread. When they returned to Ekachakra, they quickly spread the news. Then, O king, thousands of citizens, along with their wives, young and old, began to gather at the spot to see the Vaka, and they were all amazed at witnessing such an extraordinary feat. Immediately, O monarch, they started praying to their gods. Then they began to figure out whose turn it had been the day before to bring food to the Rakshasa. Once they found out, they all went to that Brahmana to satisfy their curiosity. Asked repeatedly by them, that noble Brahmana, eager to protect the Pandavas, said to all the citizens, “A certain high-minded Brahmana, skilled in mantras, saw me crying with my relatives after I had been told to bring food to the Rakshasa. Inquiring about the cause and understanding the town's distress, that foremost of Brahmanas reassured me and said with a smile, 'I will carry the food for that miserable Rakshasa today. Don’t worry about me.' After saying this, he took the food into the Vaka forest. This generous act, which has truly benefited us all, was definitely done by him.”
Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered much. And the Vaisyas and the Sudras also became exceedingly glad, and they all established a festival in which the worship of Brahmanas was the principal ceremony (in remembrance of this Brahmana who had relieved them from their fears of Vaka).
Then the Brahmanas and Kshatriyas of the city heard this and were very surprised. The Vaisyas and Sudras were also incredibly happy, and they all organized a festival where the main ceremony was the worship of the Brahmanas, in honor of the Brahmana who had freed them from their fears of Vaka.
SECTION CLXVII
(Chaitraratha Parva)
After this citizens returned to their respective houses and the Pandavas continued to dwell at Ekachakra as before.
After this, the citizens went back to their homes, and the Pandavas continued to live at Ekachakra just like before.
“Janamejaya said, ‘O Brahmana, what did those tigers among men, the Pandavas, do after they had slain the Rakshasa Vaka?’
“Janamejaya said, ‘O Brahmana, what did those powerful warriors, the Pandavas, do after they defeated the Rakshasa Vaka?’”
“Vaisampayana said, ‘The Pandavas, O king, after slaying the Rakshasa Vaka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, that bull among Brahmanas, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then those bulls among men, the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spake to them of various countries and shrines and (holy) rivers, of kings and many wonderful provinces and cities. And after this narration was over, that Brahmana, O Janamejaya, also spoke of the wonderful self-choice of Yajnasena’s daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna (Draupadi) at the great sacrifice of Drupada.
Vaisampayana said, “The Pandavas, O king, after defeating the Rakshasa Vaka, continued to stay in the home of the Brahmana, occupied with the study of the Vedas. After a few days, a Brahmana with strict vows arrived at their host's home to take up residence there. Their host, a noble Brahmana, always welcoming to guests, honored the new arrival with the appropriate rituals and provided him with accommodations in his own house. The Pandavas, along with their mother Kunti, then asked the new guest to share his fascinating experiences. The Brahmana spoke to them about various lands and sacred sites, holy rivers, kings, and many incredible regions and cities. After finishing his tale, the Brahmana, O Janamejaya, also recounted the extraordinary self-choice of Yajnasena’s daughter, the princes of Panchala, and the births of Dhrishtadyumna and Sikhandi, as well as the miraculous birth of Krishna (Draupadi) at the grand sacrifice of Drupada.”
“Then those bulls among men, the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch (Drupada), and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, ‘How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada’s son learn all weapons from the great bowman Drona? And, O Brahmana, how and for whom and for what reason was the friendship between Drona and Drupada broken off?’
“Then the mighty Pandavas, hearing about the remarkable events concerning the great king Drupada and eager to learn more, approached the Brahmana once he finished his story to satisfy their curiosity. The Pandavas asked, ‘How, O Brahmana, did Dhrishtadyumna, the son of Drupada, come to be born from the sacrificial fire? How did Krishna’s extraordinary birth occur from the center of the sacrificial platform? How did Drupada’s son acquire mastery of all weapons from the great archer Drona? And, O Brahmana, why and for what reason did the friendship between Drona and Drupada fall apart?’”
“Vaisampayana continued, ‘Thus questioned, O monarch, by those bulls among men, the Brahmana narrated all the particulars about the birth of Draupadi.’”
“Vaisampayana continued, ‘After being asked this, O king, by those great men, the Brahmana shared all the details about Draupadi's birth.’”
SECTION CLXVIII
(Chaitraratha Parva continued)
“The Brahmana said, ‘At that region where the Ganga entered the plains there lived a great Rishi, devoted to the austerest of penances. Of rigid vows and great wisdom, he bore the name Bharadwaja. One day, on coming to the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi, who had come before, standing on the bank after her ablutions were over. And it so happened that a wind arose and disrobed the Apsara standing there. And the Rishi beholding her thus disrobed, felt the influence of desire. Though practising the vow of continence from his very youth, as soon as he felt the influence of desire, the Rishi’s vital fluid came out. And as it came out, he held it in a pot (drana), and of that fluid thus preserved in a pot was born a son who came to be called Drona (the pot-born). And Drona studied all the Vedas and their several branches. And Bharadwaja had a friend named Prishata who was the king of Panchalas. And about the time that Drona was born, Prishata also obtained a son named Drupada. And that bull amongst Kshatriyas, Prishata’s son, going every day to that asylum of Bharadwaja, played and studied with Drona. And after Prishata’s death, Drupada succeeded him on the throne. Drona about this time heard that (the great Brahmana hero) Rama (on the eve of his retiring into the weeds) was resolved to give away all his wealth. Hearing this, the son of Bharadwaja repaired unto Rama who was about to retire into the woods and addressing him, said, ‘O best of Brahmanas, know me to be Drona who hath come to thee to obtain thy wealth.’ Rama replied, saying, ‘I have given away everything. All that I now have is this body of mine and my weapons. O Brahmana, thou mayest ask of me one of these two, either my body or my weapons.’ Then Drona said, ‘It behoveth thee, sir, to give me all thy weapons together with (the mysteries of) their use and withdrawal.’
The Brahmana said, “In the area where the Ganga flows into the plains, there lived a great Rishi named Bharadwaja, who was dedicated to the strictest of penances. He was known for his firm vows and deep wisdom. One day, when he went to the Ganga to bathe, he saw the Apsara Ghritachi on the bank after finishing her own ablutions. Just then, a gust of wind blew and exposed the Apsara. The Rishi, seeing her uncovered, felt the stirrings of desire. Despite practicing celibacy since his youth, he lost control, and his vital fluid was released. He caught it in a pot, and from that fluid came a son known as Drona (the pot-born). Drona became well-versed in all the Vedas and their branches. Bharadwaja had a friend named Prishata, who was the king of Panchalas. Around the time Drona was born, Prishata also had a son named Drupada. The strong Kshatriya, Drupada, often visited Bharadwaja’s hermitage to play and study with Drona. After Prishata passed away, Drupada took over the throne. During this time, Drona heard that the great Brahmana hero Rama was about to give away all his wealth before retiring into the woods. Drona went to Rama and said, ‘O best of Brahmanas, I am Drona and I’ve come to request your wealth.’ Rama replied, ‘I have given away everything. All I have left is my body and my weapons. You may ask for one of these two.’ Drona then requested, ‘It would be fitting for you to give me all your weapons along with the knowledge of how to use and put them away.’”
“The Brahmana continued, ‘Then Rama of Bhrigu’s race, saying, ‘So be it,’ gave all his weapons unto Drona, who obtaining them regarded himself as crowned with success. Drona obtaining from Rama the most exalted of all weapons, called the Brahma weapon, became exceedingly glad and acquired a decided superiority over all men. Then the son of Bharadwaja, endued with great prowess went to king Drupada, and approaching that monarch, that tiger among men, said, ‘Know me for thy friend.’ Hearing this Drupada said, ‘One of low birth can never be the friend of one whose lineage is pure, nor can one who is not a car-warrior have a car-warrior for his friend. So also one who is not a king cannot have a king as his friend. Why dost thou, therefore, desire (to revive our) former friendship?’
“The Brahmana continued, ‘Then Rama from Bhrigu’s lineage, saying, ‘So be it,’ gave all his weapons to Drona, who, receiving them, felt triumphant. Drona, having obtained from Rama the most revered of all weapons, known as the Brahma weapon, was extremely pleased and gained a clear advantage over all others. Then the son of Bharadwaja, endowed with great strength, went to King Drupada, and approaching that monarch, a fierce man, said, ‘Know that I am your friend.’ Hearing this, Drupada responded, ‘A person of low birth can never be the friend of someone from a noble lineage, nor can a non-warrior befriend a warrior. Similarly, a non-king cannot have a king as a friend. So why do you seek to restore our past friendship?’”
“The Brahmana continued, ‘Drona, gifted with great intelligence, was extremely mortified at this, and settling in his mind some means of humiliating the king of the Panchala he went to the capital of the Kurus, called after the name of an elephant. Then Bhishma, taking with him his grandsons, presented them unto the wise son of Bharadwaja as his pupils for instruction, along with various kinds of wealth. Then Drona, desirous of humiliating king Drupada, called together his disciples and addressed them, ‘Ye sinless ones, it behoveth you, after you have been accomplished in arms, to give me as preceptorial fee something that I cherish in my heart.’ Then Arjuna and others said unto their preceptor, ‘So be it.’—After a time when the Pandavas became skilled in arms and sure aims, demanding of them his fee, he again told them these words, ‘Drupada, the son of Prishata, is the king of Chhatravati. Take away from him his kingdom, and give it unto me.’ Then the Pandavas, defeating Drupada in battle and taking him prisoner along with his ministers, offered him unto Drona, who beholding the vanquished monarch, said, ‘O king, I again solicit thy friendship; and because none who is not a king deserveth to be the friend of a king, therefore, O Yajnasena, I am resolved to divide thy kingdom amongst ourselves. While thou art the king of the country to the south of Bhagirathi (Ganga), I will rule the country to the north.’
“The Brahmana continued, ‘Drona, who was very smart, felt deeply embarrassed by this. Thinking of a way to humiliate the king of Panchala, he traveled to the capital of the Kurus, which was named after an elephant. Then Bhishma, accompanied by his grandsons, brought them to the wise son of Bharadwaja to be his students, along with various kinds of wealth. Eager to humiliate King Drupada, Drona gathered his students and said, ‘You noble ones, once you’ve mastered your skills in arms, I ask that you give me something dear to my heart as your tuition fee.’ Arjuna and the others replied to their teacher, ‘As you wish.’ After some time, when the Pandavas had become skilled in combat and accurate in their aims, Drona reminded them of his fee, saying, ‘Drupada, the son of Prishata, is the king of Chhatravati. Defeat him in battle and bring his kingdom to me.’ The Pandavas, after defeating Drupada and capturing him along with his advisors, presented him to Drona. Seeing the defeated king, Drona said, ‘O king, once again I seek your friendship; and since no one who is not a king deserves to be a king’s friend, I have decided to divide your kingdom among ourselves. While you will rule the land south of the Bhagirathi (Ganga), I will govern the land to the north.’”
“The Brahmana continued, ‘The king of the Panchalas, thus addressed by the wise son of Bharadwaja, told that best of Brahmanas and foremost of all persons conversant with weapons, these words, ‘O high-souled son of Bharadwaja, blest be thou, let it be so, let there be eternal friendship between us as thou desirest!’ Thus addressing each other and establishing a permanent bond between themselves, Drona and the king of Panchala, both of them chastisers of foes, went away to the places they came from. But the thought of that humiliation did not leave the king’s mind for a single moment. Sad at heart, the king began to waste away.’”
“The Brahmana continued, ‘The king of the Panchalas, after being addressed by the wise son of Bharadwaja, said to that great Brahmana and expert in weapons, “O noble son of Bharadwaja, may you be blessed. Let it be so; may there be eternal friendship between us as you wish!”’ After exchanging these words and establishing a lasting bond, Drona and the king of Panchala, both of them warriors against their enemies, returned to their respective places. However, the memory of that humiliation lingered in the king’s mind without rest. Heavy-hearted, the king began to fade away.’”
SECTION CLXIX
(Chaitraratha Parva continued)
“The Brahmana continued, ‘King Drupada (after this), distressed at heart, wandered among many asylums of Brahmanas in search of superior Brahmanas well-skilled in sacrificial rites. Overwhelmed with grief and eagerly yearning for children, the king always said, ‘Oh, I have no offspring surpassing all in accomplishments.’ And the monarch, from great despondency, always said ‘Oh, fie on those children that I have and on my relatives!’ And ever thinking of revenging himself on Drona, the monarch sighed incessantly. And that best of kings, O Bharata, even after much deliberation, saw no way of overcoming, by his Kshatriya might, the prowess and discipline and training and accomplishment of Drona. Wandering along the banks of the Yamuna and the Ganga, the monarch once came upon a sacred asylum of Brahmanas. There was in that asylum no Brahmana who was not a Snataka, no one who was not of rigid vows, and none who was not virtuous to a high degree. And the king saw there two Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under complete control and belonging to the most superior order. They were both devoted to the study of the ancient institutes and sprung from the race of Kasyapa. And those best of Brahmanas were well-able to help the king in the attainment of his object. The king then, with great assiduity and singleness of purpose, began to court this pair of excellent Brahmanas. Ascertaining the superior accomplishments of the younger of the two the king courted in private Upayaja of rigid vows, by the offer of every desirable acquisition. Employed in paying homage to the feet of Upayaja, always addressing in sweet words and offering him every object of human desire, Drupada, after worshipping that Brahmana, addressed him (one day), saying, ‘O Upayaja, O Brahmana, if thou, performest those sacrificial rites by (virtue of) which I may obtain a son who may slay Drona, I promise thee ten thousand kine, or whatever else may be agreeable to thee, O first of Brahmanas, truly am I ready to make gifts to thee.’ Thus addressed by the king, the Rishi replied, saying, ‘I cannot (perform such rites).’ But Drupada without accepting this reply as final, once more began to serve and pay homage unto that Brahmana. Then, after the expiration of a year, Upayaja, that first of Brahmanas, O monarch, addressing Drupada in sweet tone, said, ‘My elder brother (Yaja), one day, while wandering through the deep woods, took up a fruit that had fallen upon a spot the purity of which he cared not to enquire about. I was following him (at the time) and observed this unworthy act of his. Indeed, he entertains no scruples in accepting things impure. In accepting that (particular) fruit he saw not any impropriety of sinful nature: Indeed, he who observeth not purity (in one instance) is not very likely to observe it in the other instances. When he lived in the house of his preceptor, employed in studying the institutes, he always used to eat (impure) remnants of other people’s feasts. He always speaks approvingly of food and entertains no dislike for anything. Arguing from these, I believe that my brother covets earthy acquisitions. Therefore, O king, go unto him; he will perform spiritual offices for thee.’ Hearing these words of Upayaja, king Drupada, though entertaining a low opinion of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still) worthy of homage, Drupada said unto him, ‘O master, perform thou spiritual offices for me and I will give thee eighty thousand kine! Enmity with Drona burneth my heart; it behoveth thee therefore to cool that heart of mine. Foremost of those conversant with the Vedas, Drona is also skilled in the Brahma weapon and for this, Drona hath overcome me in a contest arising from (impaired) friendship. Gifted with great intelligence, the son of Bharadwaja is (now) the chief preceptor of the Kurus. There is no Kshatriya in this world superior to him. His bow is full six cubits long and looks formidable, and his shafts are capable of slaying every living being. That great bowman, the high-souled son of Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all over the earth. Indeed, he is like a second Jamadagnya intended for the extermination of the Kshatriya race. There is no man on earth who can overcome the terrible force of his weapons. Like a blazing fire fed with clarified butter, Drona, possessed of Brahma might and uniting it with Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma force is greater in itself than (Drona’s) Brahma force united with Kshatriya might. Therefore, as I am inferior (to Drona) in consequence of my possession of Kshatriya might alone, I solicit the aid of thy Brahma force, having obtained thee so superior to Drona in knowledge of Brahma. O Yaja, perform that sacrifice by means of which I may obtain a son invincible in battle and capable of slaying Drona. Ready am I to give thee ten thousand kine.’ Hearing these words of Drupada, Yaja said, ‘So be it.’ Yaja then began to recollect the various ceremonies appertaining to the particular sacrifice. And knowing the affair to be a very grave one, he asked the assistance of Upayaja who coveted nothing. Then Yaja promised to perform the sacrifice for the destruction of Drona. Then the great ascetic Upayaja spoke unto king Drupada of everything required for the grand sacrifice (by aid of fire) from which the king was to obtain offspring. And he said, ‘O king, a child shall be born unto thee, endued, as thou desirest, with great prowess, great energy, and great strength.’
The Brahmana continued, “King Drupada, feeling troubled, wandered among many Brahmana asylums looking for skilled Brahmanas who excelled in sacrificial rites. Overwhelmed with sorrow and longing for children, the king often lamented, ‘Oh, I have no children who stand out in accomplishments.’ Out of deep despair, the monarch would say, ‘Oh, curse those children I have and my relatives!’ Constantly thinking about avenging himself on Drona, he sighed repeatedly. Despite much reflection, the best of kings, O Bharata, saw no way to match the might, skills, discipline, and accomplishments of Drona with his Kshatriya power. As he wandered along the banks of the Yamuna and the Ganga, he eventually came across a sacred Brahmana asylum. There was not a single Brahmana there who wasn’t a Snataka, who didn’t uphold strict vows, or who lacked high virtue. There, he saw two Brahmana sages named Yaja and Upayaja, both of whom had strict vows, controlled souls, and belonged to the highest order. They were devoted to studying ancient texts and hailed from the lineage of Kasyapa. These exceptional Brahmanas were well-equipped to help the king achieve his desires. The king then diligently and single-mindedly sought the favor of these two excellent Brahmanas. Noticing the superior skills of the younger one, the king privately approached Upayaja, offering him any desirable gifts. As he honored Upayaja’s feet with sweet words and offered every object of human desire, Drupada worshipped that Brahmana and said to him one day, ‘O Upayaja, if you perform the sacrificial rites that will grant me a son who can defeat Drona, I promise you ten thousand kine or anything else you desire, O foremost of Brahmanas; I am truly ready to make gifts to you.’ Addressed this way, the Rishi replied, ‘I cannot perform such rites.’ However, Drupada did not take this response as final and continued to serve and honor the Brahmana diligently. After a year had passed, Upayaja, that foremost of Brahmanas, spoke to Drupada in a sweet tone, saying, ‘My elder brother, Yaja, once while wandering through the deep woods, picked up a fruit that had fallen without considering its purity. I was following him at that moment and witnessed this unworthy act. He shows no scruples about accepting impure things. By taking that fruit, he saw nothing wrong: indeed, one who neglects purity in one instance is unlikely to uphold it in others. While living in his teacher's house and studying, he always ate remnants from others’ feasts and had no dislike for anything. From all this, I believe my brother craves earthly possessions. Therefore, O king, go to him; he will perform spiritual rites for you.’ Hearing Upayaja’s words, King Drupada, even though he thought little of Yaja, decided to visit his abode. Worshiping Yaja, who was still deserving of respect, Drupada said to him, ‘O master, please perform spiritual rites for me, and I will give you eighty thousand kine! My enmity with Drona torments my heart; you must cool it. Drona, foremost among Vedic scholars, is also skilled in the Brahma weapon, and because of this skill, he has defeated me due to our failed friendship. The intelligent son of Bharadwaja is now the chief teacher of the Kurus. No Kshatriya in this world is superior to him. His bow is six cubits long and imposing, and his arrows can slay any living being. That great archer, the noble son of Bharadwaja, disguised as a Brahmana, is destroying Kshatriya power everywhere. He is like a second Jamadagnya, intended for the annihilation of the Kshatriya race. There is no one who can withstand the terrible force of his weapons. Like a blazing fire fed with clarified butter, Drona, combining Brahma power with Kshatriya might, consumes every opponent in battle. But your Brahma force is greater than Drona’s combined Brahma and Kshatriya might. Therefore, since I am inferior to Drona because I only have Kshatriya might, I seek your Brahma force, having recognized you as superior to Drona in knowledge. O Yaja, perform the sacrifice through which I may have an invincible son capable of defeating Drona. I am ready to give you ten thousand kine.’ Hearing Drupada’s words, Yaja replied, ‘So be it.’ Yaja then began to recall the various ceremonies for the specific sacrifice. Recognizing the significance of the matter, he asked for the assistance of Upayaja, who desired nothing. Then Yaja committed to performing the sacrifice to destroy Drona. The great ascetic Upayaja explained to King Drupada everything that was needed for the grand sacrifice from which the king was to receive offspring. He said, ‘O king, a child shall be born to you, endowed, as you desire, with great prowess, great energy, and great strength.’”
“The Brahmana continued, ‘Then king Drupada, impelled by the desire of obtaining a son who was to slay Drona, began, for the success of his wish, to make the necessary preparations. (And when everything was complete) Yaja, after having poured libations of clarified butter on the sacrificial fire, commanded Drupada’s queen, saying, ‘Come hither, O queen, O daughter-in-law of Prishata! A son and a daughter have arrived for thee!’ Hearing this, the queen said, ‘O Brahmana, my mouth is yet filled with saffron and other perfumed things. My body also beareth many sweet scents; I am hardly fit for accepting (the sanctified butter which is to give me offspring). Wait for me a little, O Yaja! Wait for that happy consummation.’ Yaja, however, replied, ‘O lady, whether thou comest or waitest, why should not the object of this sacrifice be accomplished when the oblation hath already been prepared by me and sanctified by Upayaja’s invocations?’
“The Brahmana continued, ‘Then King Drupada, driven by the wish to have a son who would defeat Drona, started making the necessary preparations to fulfill his desire. (And when everything was ready) Yaja, after pouring clarified butter into the sacrificial fire, called out to Drupada’s queen, saying, ‘Come here, O queen, O daughter-in-law of Prishata! A son and a daughter are here for you!’ Hearing this, the queen replied, ‘O Brahmana, my mouth is still filled with saffron and other fragrances. My body also carries many sweet scents; I am not really ready to accept (the sanctified butter that will bring me children). Please wait for me a little, O Yaja! Wait for that fortunate moment.’ Yaja, however, responded, ‘O lady, whether you come or wait, why should the purpose of this sacrifice not be fulfilled when the offering has already been prepared by me and blessed by Upayaja’s invocations?’”
“The Brahmana continued, ‘Having said this, Yaja poured the sanctified libation on the fire, whereupon arose from those flames a child resembling a celestial who possessing the effulgence of fire, was terrible to behold. With a crown on this head and his body encased in excellent armour, sword in hand, and bearing a bow and arrows, he frequently sent forth loud roars. And immediately after his birth, he ascended an excellent chariot and went about in it for some time. Then the Panchalas in great joy shouted, ‘Excellent, Excellent.’ The very earth seemed at that time unable to bear the weight of the Panchalas mad with joy. Then, marvellous to say, the voice of some invisible spirit in the skies said, ‘This prince hath been born for the destruction of Drona. He shall dispel all the fears of the Panchalas and spread their fame. He shall also remove the sorrow of the king.’ And there arose, after this from the centre of the sacrificial platform, a daughter also, called Panchali, who, blest with great good fortune, was exceedingly handsome. Her eyes were black, and large as lotus-petals, her complexion was dark, and her locks were blue and curly. Her nails were beautifully convex, and bright as burnished copper; her eye-brows were fair, and bosom was deep. Indeed, she resembled the veritable daughter of a celestial born among men. Her body gave out fragrance like that of a blue lotus, perceivable from a distance of full two miles. Her beauty was such that she had no equal on earth. Like a celestial herself, she could be desired (in marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair hips was born an incorporeal voice said, ‘This dark-complexioned girl will be the first of all women, and she will be the cause of the destruction of many Kshatriyas. This slender-waisted one will, in time, accomplish the purpose of the gods, and along with her many a danger will overtake the Kauravas.’ On hearing these words, the Panchalas uttered a loud leonine roar, and the earth was unable to bear the weight of that joyous concourse. Then beholding the boy and the girl, the daughter-in-law of Prishata, desiring to have them, approached Yaja and said, ‘Let not these know any one else except myself as their mother.’ Yaja, desiring to do good unto the king said, ‘So be it!’ Then the Brahmanas (present there), their expectations fully gratified, bestowed names upon the new-born pair, ‘Let this son of king Drupada, they said, be called Dhrishtadyumna, because of his excessive audacity and because of his being born like Dyumna with a natural mail and weapon.’ And they also said, ‘Because this daughter is so dark in complexion, she should be called Krishna (the dark).’
The Brahmana continued, "After saying this, Yaja poured the blessed offering onto the fire, and from the flames emerged a child that looked like a divine being, glowing like fire and fearsome to see. With a crown on his head and his body clad in fine armor, sword in hand and carrying a bow and arrows, he let out loud roars. Right after he was born, he climbed onto a magnificent chariot and rode around for a while. The Panchalas cheered with great joy, exclaiming, 'Wonderful, Wonderful.' The earth itself seemed unable to bear the weight of the ecstatic Panchalas. Then, astonishingly, a voice from an invisible spirit in the heavens declared, 'This prince has been born to defeat Drona. He will wipe away all the fears of the Panchalas and bring them glory. He will also relieve the king's sorrow.' After this, from the center of the sacrificial altar, a daughter appeared, named Panchali, who was blessed with immense fortune and was incredibly beautiful. Her eyes were large and black like lotus petals, her skin was dark, and her hair was curly and blue. Her nails were beautifully curved and shone as bright as polished copper; her eyebrows were light, and she had a deep bosom. Indeed, she looked like a true celestial child born among humans. Her body emitted a fragrance like that of a blue lotus, detectable from two miles away. Her beauty was unmatched on earth. Like a celestial being herself, she could attract the attention of a god, a Danava, or a Yaksha for marriage. When this shapely girl was born, an incorporeal voice announced, 'This dark-skinned girl will be the best of all women, and she will lead to the downfall of many Kshatriyas. This slender-waisted one will fulfill the gods' purpose, and alongside her, many troubles will befall the Kauravas.' Upon hearing these words, the Panchalas let out a thunderous cheer, and the earth struggled to support the weight of the joyous crowd. Then, seeing the boy and the girl, Prishata's daughter-in-law, wanting to claim them, approached Yaja and said, 'Let them know no one else but me as their mother.' Yaja, wanting to bring joy to the king, replied, 'So be it!' Then the Brahmanas present, pleased with what they had witnessed, named the newborn pair, saying, 'Let this son of King Drupada be called Dhrishtadyumna, due to his boldness and his being born with natural armor and weapons.' They also said, 'Since this girl is dark-skinned, she shall be named Krishna (the dark).'"
“The Brahmana continued, ‘Thus were born those twins of the great sacrifice of Drupada. And the great Drona, bringing the Panchala prince into his own abode, taught him all weapons in requital of half the kingdom he had formerly taken from Drupada. The high-souled son of Bharadwaja, regarding destiny to be inevitable, did what would perpetuate his own great deeds.’”
“The Brahmana continued, ‘This is how the twins from Drupada's great sacrifice were born. The great Drona, after bringing the Panchala prince to his home, taught him all the weapons in exchange for half the kingdom he had previously taken from Drupada. The noble son of Bharadwaja, believing that fate was unavoidable, did what would ensure his own lasting legacy.’”
SECTION CLXX
(Chaitraratha Parva continued)
“Vaisampayana said, ‘Hearing these words of the Brahmana, the sons of Kunti seemed to be, as it were, pierced with darts. Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, ‘We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. O oppressor of foes, as we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. O heroic scion of Kuru’s race, alms also are not now obtainable here as easily as before. If thou wishest it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, O hero, prove delightful to us. O crusher of foes, it hath been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I am of opinion that it is not good to live long in one place. Therefore, O son, if thou likest, it is good for us to go there.’
“Vaisampayana said, ‘After hearing the Brahmana's words, the sons of Kunti felt as if they were struck by arrows. All those great heroes lost their peace of mind. Then the honest Kunti, noticing that all her sons were dispirited and distracted, turned to Yudhishthira and said, ‘We have spent many nights in this Brahmana's home. We've enjoyed our time in this town, living off the alms received from many respectable and noble people. O conqueror of foes, since we've now seen all the pleasant woods and gardens in this region, seeing them again wouldn’t bring us any joy. O brave descendant of the Kuru clan, it's also getting harder to find alms here like before. If you agree, it would be best for us to head to Panchala; we haven't explored that land, and I’m sure, O hero, it will be delightful for us. O vanquisher of enemies, we've heard that alms are plentiful in Panchala, and that Yajnasena, their king, is devoted to Brahmanas. I believe it’s not wise to stay too long in one place. So, my son, if you want, it would be good for us to go there.’”
“Hearing these words, Yudhishthira said, ‘It is our duty to obey thy command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.’”
“Hearing these words, Yudhishthira said, ‘We have to follow your command, which must be for our benefit. However, I’m not sure if my younger brothers are willing to go.’”
SECTION CLXXI
(Chaitraratha Parva continued)
“Vaisampayana continued, ‘Then Kunti spoke unto Bhimasena and Arjuna and the twins regarding the journey to Panchala. They all said, ‘So be it.’ Then, O king, Kunti with her sons saluted the Brahmana (in whose house they had dwelt) and set out for the delightful town of the illustrious Drupada.’
“Vaisampayana continued, ‘Then Kunti spoke to Bhimasena, Arjuna, and the twins about the trip to Panchala. They all agreed, ‘Sounds good.’ Then, O king, Kunti and her sons bowed to the Brahmana (in whose home they had stayed) and left for the beautiful town of the famous Drupada.’”
“Vaisampayana said, ‘While the illustrious Pandavas were living disguised in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to see them. Those chastisers of foes, beholding him coming rose up and stepped onward to receive him. Saluting him reverentially and worshipping him also the Pandavas stood in silence with joined hands. Thus worshipped by them the sage became gratified. He asked them to be seated, and cheerfully addressing them said, ‘Ye slayers of foes, are ye living in the path of virtue and according to the scriptures? Do ye worship the Brahmanas? Ye are not, I hope, backward in paying homage unto those that deserve your homage?’ The illustrious Rishi, after this, spoke many words of virtuous import, and after discoursing upon many topics of great interest, he said, ‘An illustrious Rishi, living in a certain hermitage, had a daughter of tender waist, fair lips, and fine eye-brows, and possessing every accomplishment. As a consequence of her own acts (in a past life) the fair maid became very unfortunate. Though chaste and beautiful, the damsel obtained not a husband. With a sorrowful heart she thereupon began to practise ascetic penances with the object of obtaining a husband. She soon gratified by her severe asceticism the god Sankara (Mahadeva), who became propitious unto her and said unto that illustrious damsel, ‘Ask thou the boon thou desirest! Blest be thou! I am Sankara prepared to give thee what thou wilt ask.’ Desirous of benefiting herself, the maid repeatedly said unto the supreme lord, ‘O give me, a husband endued with every accomplishment.’ Then Isana (Mahadeva), that foremost of all speakers, replied unto her, saying, ‘O blessed one, thou shall have five husbands from among the Bharata princes.’ Thus told, the maiden said unto the god who had given her that boon, ‘O lord, I desire to have only one husband through thy grace.’ The god then addressed her again and said these excellent words, ‘Thou hast, O girl, said full five times, ‘Give me (a) husband.’ Thou shalt, therefore, in another life have five husbands!’ Ye princes of Bharata’s line, that damsel of celestial beauty hath been born in the line of Drupada. The faultless Krishna of Prishata’s line hath been appointed to be the wife of you all. Ye mighty ones, go therefore, to the capital of the Panchalas and dwell ye there. There is no doubt that having obtained her as wife ye shall be very happy.’
Vaisampayana said, 'While the renowned Pandavas were living in disguise at the Brahmana's home, Vyasa, the son of Satyavati, visited them. The fierce warriors, seeing him approach, stood up and stepped forward to greet him. They respectfully saluted him and worshipped him, standing in silence with their hands joined. Grateful for their worship, the sage asked them to sit down and cheerfully said, "O slayers of foes, are you living righteously and according to the scriptures? Do you honor the Brahmanas? I hope you aren't neglecting those who deserve your respect." After this, the illustrious sage shared many wise thoughts and discussed various fascinating topics. He then said, "Once, an illustrious sage living in a hermitage had a daughter with a delicate waist, beautiful lips, and lovely eyebrows, possessing every virtue. Due to her past actions, the beautiful girl faced misfortune. Despite being chaste and lovely, she couldn't find a husband. Heartbroken, she began to perform austere penances to obtain one. Soon, through her intense asceticism, she pleased the god Sankara (Mahadeva), who, feeling generous, said to her, 'Ask for the boon you desire! Blessed be you! I am Sankara, ready to grant your wish.' Wanting to benefit herself, the maiden repeatedly asked the supreme lord, 'O grant me a husband endowed with every quality.' Then Isana (Mahadeva), the foremost of all speakers, replied to her, saying, 'O blessed one, you shall have five husbands from among the Bharata princes.' Hearing this, the maiden said to the god who granted her wish, 'O lord, I want only one husband through your grace.' The god then spoke to her again, saying these remarkable words, 'You have, O girl, asked for a husband five times. Therefore, in your next life, you will have five husbands!' O princes of Bharata's lineage, that celestial beauty has been born into the Drupada family. The virtuous Krishna of Prishata's line has been chosen to be your wife. Mighty ones, go to the capital of the Panchalas and live there. There is no doubt that by marrying her, you shall find great happiness.'
“Vaisampayana continued, ‘Having said so unto the Pandavas, the illustrious and blessed grandsire then bade them farewell. The great ascetic then left them and went to the place whence he had come.’”
“Vaisampayana continued, ‘After saying this to the Pandavas, the respected and honored grandsire then said goodbye to them. The great ascetic then departed and returned to the place from where he had come.’”
SECTION CLXXII
(Chaitraratha Parva continued)
“Vaisampayana said, ‘After Vyasa had gone away, those bulls among men, the Pandavas, saluted the Brahmana and bade him farewell, and proceeded (towards Panchala) with joyous hearts and with their mother walking before them. Those slayers of all foes, in order to reach their destination, proceeded in a due northerly direction, walking day and night till they reached a sacred shrine of Siva with the crescent mark on his brow. Then those tigers among men, the sons of Pandu, arrived at the banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before them, torch in hand, for showing the way and guarding them (against wild animals). And it so happened that at that time the proud king of the Gandharvas, with his wives, was sporting in that solitary region in the delightful waters of the Ganga. The king of the Gandharvas heard the tread of the Pandavas as they approached the river. On hearing the sounds of their foot-steps, the mighty Gandharvas were inflamed with wrath, and beholding those chastisers of foes, the Pandavas, approach towards him with their mother, he drew his frightful bow to a circle and said, ‘It is known that excepting the first forty seconds the grey twilight preceding nightfall hath been appointed for the wandering of the Yakshas, the Gandharvas and the Rakshasas, all of whom are capable of going everywhere at will. The rest of the time hath been appointed for man to do his work. If therefore, men, wandering during those moments from greed of gain, come near us, both we and the Rakshasas slay those fools. Therefore, persons acquainted with the Vedas never applaud those men—not even kings at the head of their troops—who approach any pools of water at such a time. Stay ye at a distance, and approach me not. Know ye not that I am bathing in the waters of the Bhagirathi? Know that I am Angaraparna the Gandharva, ever relying on my own strength! I am proud and haughty and am the friend of Kuvera. This my forest on the banks of the Ganga, where I sport to gratify all my senses, is called Angaraparna after my own name. Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come. How dare ye approach me who am the brightest jewel on the diadem of Kuvera?’
Vaisampayana said, ‘After Vyasa left, the strong Pandavas greeted the Brahmana and said their goodbyes, then set off towards Panchala with happy hearts and their mother leading the way. Those fierce warriors, determined to reach their destination, traveled north, walking day and night until they arrived at a sacred shrine of Siva, marked by the crescent moon on his forehead. Soon, the sons of Pandu reached the banks of the Ganga. Dhananjaya, the mighty charioteer, led them, holding a torch to light the way and protect them from wild animals. At that moment, the proud king of the Gandharvas was enjoying the beautiful waters of the Ganga with his wives in that quiet area. The king heard the Pandavas approaching the river. Hearing their footsteps, the powerful Gandharvas felt anger rise in them, and seeing the Pandavas, the destroyers of their enemies, approach with their mother, he drew his terrifying bow and said, ‘It is known that except for the first forty seconds, the grey twilight before night has been set aside for the wandering of the Yakshas, Gandharvas, and Rakshasas, all of whom can go wherever they please. The rest of the time is meant for humans to carry out their tasks. If, therefore, men, driven by greed, wander near us during those moments, both we and the Rakshasas will punish those fools. Hence, those who know the Vedas never praise those men—not even kings at the head of their armies—who approach any bodies of water at such times. Stay back and do not come near me. Do you not see that I am bathing in the waters of the Bhagirathi? Know that I am Angaraparna the Gandharva, always relying on my own strength! I am proud and haughty, and I am a friend of Kuvera. This forest along the Ganga, where I indulge all my senses, is called Angaraparna after my name. Here neither gods, nor Kapalikas, nor Gandharvas, nor Yakshas can enter. How dare you approach me, the brightest jewel on Kuvera's crown?’
“Hearing these words of the Gandharva, Arjuna said, ‘Blockhead, whether it be day, night, or twilight, who can bar others from the ocean, the sides of the Himalayas, and this river? O ranger of the skies, whether the stomach be empty or full, whether it is night or day, there is no special time for anybody to come to the Ganga—that foremost of all rivers. As regards ourselves endued with might, we care not when we disturb thee. Wicked being, those who are weak in fighting worship thee. This Ganga, issuing out of the golden peaks of Himavat, falleth into the waters of the ocean, being distributed into seven streams. They who drink the waters of these seven streams, viz., Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins. O Gandharva, this sacred Ganga again, flowing through the celestial region is called there the Alakananda, It hath again in the region of the Pitris become the Vaitarani, difficult of being crossed by sinners, and, Krishna-Dwaipayana himself hath said so. The auspicious and celestial river, capable of leading to heaven (them that touch its waters), is free from all dangers. Why dost thou then desire to bar us from it? This act of thine is not in consonance with eternal virtue. Disregarding thy words, why shall we not touch the sacred waters of the Bhagirathi free from all dangers and from which none can bar us?’
“Hearing these words from the Gandharva, Arjuna replied, ‘Fool, whether it’s day, night, or twilight, who can limit others from the ocean, the sides of the Himalayas, and this river? O sky ranger, whether the stomach is empty or full, there’s no special time for anyone to come to the Ganga—that greatest of all rivers. As for us, who are strong, we don’t care when we choose to disturb you. Wicked being, those who are weak in battle look up to you. This Ganga, flowing from the golden peaks of Himavat, falls into the ocean, splitting into seven streams. Those who drink from these seven streams—Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomati, and Gandaki—are cleansed of all their sins. O Gandharva, this sacred Ganga, flowing through the heavens, is called Alakananda there. In the realm of the Pitris, it becomes Vaitarani, which is hard for sinners to cross, and Krishna-Dwaipayana himself has confirmed this. The blessed and divine river, which can lead those who touch its waters to heaven, is free from all dangers. So why do you want to stop us from it? Your action does not align with eternal virtue. Ignoring your words, why shouldn’t we touch the sacred waters of the Bhagirathi, which are safe and from which no one can prevent us?’”
“Vaisampayana continued, ‘Hearing these words of Arjuna, Angaraparna became inflamed with wrath and drawing his bow to a circle began to shoot his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son of Pandu, wielding a good shield and the torch he held in his hand, warded off all those arrows and addressing the Gandharva again said, ‘O Gandharva, seek not to terrify those that are skilled in weapons, for weapons hurled at them vanish like froth. I think, O Gandharva, that ye are superior (in prowess) to men; therefore shall I fight with thee, using celestial weapons and not with any crooked means. This fiery weapon (that I shall hurl at thee), Vrihaspati the revered preceptor of Indra, gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.’
Vaisampayana continued, “After hearing Arjuna’s words, Angaraparna became furious and started shooting his arrows like poisonous snakes at the Pandavas. Then Dhananjaya, the son of Pandu, defended himself with a solid shield and a torch in his hand, blocking all those arrows. He then turned to the Gandharva and said, ‘O Gandharva, don’t try to scare those skilled in combat, because weapons aimed at them disappear like foam. I believe, O Gandharva, that you are stronger than men; therefore, I’ll confront you with divine weapons, not with any unfair tactics. The fiery weapon I will launch at you was given to Bharadwaja by Vrihaspati, the revered teacher of Indra, who passed it to Agnivesya, and from Agnivesya it came to my teacher, the greatest of Brahmanas, Drona, who entrusted it to me.’”
“Vaisampayana continued, ‘Saying these words, the Pandava wrathfully hurled at the Gandharva that blazing weapon made of fire which burnt the Gandharva’s chariot in a trice. Deprived of consciousness by the force of that weapon, the mighty Gandharva was falling, head downward, from his chariot. Dhananjaya seized him by the hair of his head adorned with garlands of flowers and thus dragged the unconscious Gandharva towards his brothers. Beholding this, that Gandharva’s wife Kumbhinasi, desirous of saving her husband, ran towards Yudhishthira and sought his protection. The Gandharvi said, ‘O exalted one, extend to me thy protection! O, set my husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva, who seeketh thy protection!’ Beholding her (so afflicted), the mighty Yudhishthira addressed Arjuna and said, ‘O slayer of foes, O child, who would slay a foe who hath been vanquished in fight, who hath been deprived of fame, who is protected by a woman, and who hath no prowess?’ Arjuna replied, saying, ‘Keep thou thy life, O Gandharva! Go hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth me to show thee mercy.’
Vaisampayana continued, “After saying this, the Pandava angrily threw that blazing fire weapon at the Gandharva, which instantly burned his chariot. Overwhelmed by the impact of that weapon, the powerful Gandharva was falling, headfirst, from his chariot. Dhananjaya grabbed him by his flower-adorned hair and dragged the unconscious Gandharva toward his brothers. Seeing this, the Gandharva’s wife Kumbhinasi, desperate to save her husband, hurried to Yudhishthira and asked for his protection. The Gandharvi said, ‘O noble one, please protect me! Please free my husband! O lord, I am Kumbhinasi, the wife of this Gandharva, seeking your shelter!’ Upon witnessing her in such distress, the mighty Yudhishthira turned to Arjuna and said, ‘O slayer of enemies, who could kill a foe who has been defeated in battle, who has lost his honor, who is shielded by a woman, and who shows no strength?’ Arjuna replied, ‘You keep your life, O Gandharva! Leave now, and do not mourn. I, Yudhishthira, king of the Kurus, command you to receive mercy.’”
“The Gandharva replied, ‘I have been vanquished by thee, I shall, therefore, abandon my former name Angaraparna (the blazing vehicle). In name alone, O friend, I should not be boastful when my pride in my strength hath been overcome: I have been fortunate in that I have obtained thee; O Arjuna, that wielder of celestial weapons! I like to impart to thee the power of (producing) illusions which Gandharvas alone have. My excellent and variegated chariot hath been burnt by means of thy fiery weapon. I who had formerly been called after my excellent chariot should now be called after my burnt chariot. The science of producing illusions that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the giver of my life-thy illustrious self! What good luck doth he not deserve who, after overcoming a foe by his might, giveth him life when that foe asketh for it? This science is called Chakshushi. It was communicated by Manu unto Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor, that science, having come unto me who am without energy, is gradually becoming fruitless. I have spoken to thee about its origin and transmission. Listen now to its power! One may see (by its aid) whatever one wisheth to see, and in whatever way he liketh (generally or particularly). One can acquire this science only after standing on one leg for six months. I shall however, communicate to thee this science without thyself being obliged to observe any rigid vow. O king, it is for this knowledge that we are superior to men. And as we are capable of seeing everything by spiritual sight, we are equal to the gods. O best of men, I intend to give thee and each of thy brothers a hundred steeds born in the country of the Gandharvas. Of celestial colour and endued with the speed of the mind, those horses are employed in bearing the celestial, and the Gandharvas. They may be lean-fleshed but they tire not, nor doth their speed suffer on that account. In days of yore the thunderbolt was created for the chief of the celestials in order that he might slay (the Asura) Vritra with it. But hurled at Vritra’s head it broke in a thousand pieces. The celestials worship with reverence those fragments of the thunderbolt. That which is known in the three worlds as glory is but a portion of the thunderbolt. The hand of the Brahmana with which he poureth libations on the sacrificial fire, the chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and the service of the Sudra rendered unto the three other classes, are all fragments of the thunderbolt. It hath been said that horses, forming as they do a portion of the Kshatriya’s chariot, are, on that account, unslayable. Again horses which form a portion of the Kshatriya’s chariot, are the offspring of Vadava. Those amongst them that are born in the region of the Gandharvas can go everywhere and assume any hue and speed at the will of their owners. These horses of mine that I give thee will always gratify thy wishes.”
“The Gandharva replied, ‘I’ve been defeated by you, so I will give up my old name Angaraparna (the blazing vehicle). I shouldn’t be arrogant when my pride in my strength has been broken, my friend: I’m lucky to have met you, O Arjuna, the master of celestial weapons! I want to share with you the power to create illusions that only Gandharvas possess. My beautiful and colorful chariot has been destroyed by your fiery weapon. I, who was once named after my magnificent chariot, should now be known for my burnt chariot. The skill to create illusions I mentioned was gained through my ascetic practices. Today, I will share that skill with you, the one who gave me my life—your illustrious self! What fortune doesn’t he deserve who, after defeating an enemy, grants them life when they ask for it? This skill is called Chakshushi. It was passed from Manu to Soma, then from Soma to Viswavasu, and finally from Viswavasu to me. Given to me by my teacher, this skill is gradually losing its power because I am depleted. I’ve shared its origin and transmission with you. Now, listen to its power! With this, one can see anything they wish, in any way they desire (broadly or specifically). You can only acquire this skill after standing on one leg for six months. However, I will share this skill with you without requiring you to follow any strict vows. O king, it is this knowledge that makes us superior to humans. And since we can see everything with our spiritual sight, we are equal to the gods. O best of men, I intend to give you and each of your brothers a hundred horses born in the land of the Gandharvas. These horses, with a celestial appearance and the speed of the mind, are used to carry celestial beings and the Gandharvas. They may be lean, but they don’t tire, and their speed isn’t affected. In ancient times, the thunderbolt was created for the chief of the celestials to defeat the Asura Vritra. But when thrown at Vritra’s head, it shattered into a thousand pieces. The celestials honor those fragments of the thunderbolt with reverence. What is known as glory in the three worlds is just a part of the thunderbolt. The hand of the Brahmana pouring libations on the sacrificial fire, the chariot where the Kshatriya fights, the charity of the Vaisya, and the service of the Sudra to the other three classes, are all fragments of the thunderbolt. It has been said that horses, part of the Kshatriya’s chariot, cannot be killed. Moreover, horses that are part of the Kshatriya’s chariot are descendants of Vadava. Those born in the region of the Gandharvas can go anywhere and change their color and speed at their owners’ will. These horses I’m giving you will always fulfill your desires.’”
“On hearing these words of the Gandharva, Arjuna said, ‘O Gandharva, if from satisfaction for having obtained thy life at my hands in a situation of danger, thou givest me thy science, and these horses, I would not accept thy gift.’ The Gandharva replied, saying, ‘A meeting with an illustrious person is ever a source of gratification; besides thou hast given me my life. Gratified with thee, I will give thee my science. That the obligation, however, may not all be on one side, I will take from thee, O Vibhatsu, O bull in Bharata’s race, thy excellent and eternal weapon of fire!’
“After hearing the Gandharva's words, Arjuna replied, ‘O Gandharva, if you’re offering me your knowledge and these horses just because I saved your life in a dangerous situation, I can’t accept your gift.’ The Gandharva responded, ‘Meeting someone great is always rewarding; besides, you saved my life. Out of gratitude, I will share my knowledge with you. To ensure the favor isn’t all one-sided, I will take from you, O Vibhatsu, O greatest of the Bharata clan, your exceptional and eternal fire weapon!’”
“Arjuna said, ‘I would accept thy horses in exchange for my weapon. Let our friendship last for ever. O friend, tell us for what we human beings have to stand in fear of the Gandharvas. Chastisers of foes that we are and virtuous and conversant with the Vedas, tell us, O Gandharva, why in travelling in the night-time we have been censured by thee.’
“Arjuna said, ‘I would trade my weapon for your horses. Let our friendship last forever. O friend, tell us why we humans should be afraid of the Gandharvas. We are punishers of our enemies, virtuous, and knowledgeable about the Vedas. Please explain, O Gandharva, why you have criticized us for traveling at night.’”
“The Gandharva said, ‘Ye are without wives (though ye have completed the period of study). Ye are without a particular Asrama (mode of life). Lastly, ye are out without a Brahmana walking before, therefore, ye sons of Pandu, ye have been censured by me. The Yakshas, Rakshasas, Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence, and acquainted with the history of the Kuru race. O hero, I have heard too from Narada and other celestial Rishis about the good deeds of your wise ancestors. I myself, too, while roaming over the whole earth bounded by her belt of seas, have witnessed the prowess of thy great race. O Arjuna, I have personal knowledge of thy preceptor, the illustrious son of Bharadwaja, celebrated throughout the three worlds for his knowledge of the Vedas and the science of arms. O tiger in Kuru’s race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins, and Pandu,—these six perpetuators of Kuru race,—these excellent celestials and human progenitors of you all. I also know that you five brothers are learned and high-souled, that ye are foremost of all wielders of weapons, that ye are brave and virtuous and observant of vows. Knowing that your understanding and hearts are excellent and your behaviour faultless, I have yet censured you. For, O thou of Kuru’s race, it behoveth no man endued with might of arms to bear with patience any ill usage in the sight of his wife. Especially as, O son of Kunti, our might increaseth during the hours of darkness, accompanied by my wife I was filled with wrath. O best of vow-observing men, I have, however, been vanquished by thee in battle. Listen to me as I tell thee the reasons that have led to my discomfiture. The Brahmacharya is a very superior mode of life, and as thou art in that mode now, it is for this, O Partha, that I have been defeated by thee in battle. O chastiser of foes, if any married Kshatriya fight with us at night, he can never escape, with life. But, O Partha, a married Kshatriya, who is sanctified with Brahma, and who hath assigned the cares of his State to a priest, might vanquish! all wanderers in the night. O child of Tapati, men should therefore, ever employ learned priests possessing self-command for the acquisition of every good luck they desire. That Brahmana is worthy of being the king’s priest who is learned in the Vedas and the six branches thereof, who is pure and truthful, who is of virtuous soul and possessed of self-command. The monarch becometh ever victorious and finally earneth heaven who hath for his priest a Brahmana conversant with the rules of morality, who is a master of words, and is pure and of good behaviour. The king should always select an accomplished priest in order to acquire what he hath not and protect what he hath. He who desireth his own prosperity should ever be guided by his priest, for he may then obtain ever the whole earth surrounded by her belt of seas. O son of Tapati, a king, who is without a Brahmana, can never acquire any land by his bravery or glory of birth alone. Know, therefore, O perpetuator of Kuru’s race, that the kingdom lasteth for ever in which Brahmanas have power.’”
“The Gandharva said, ‘You are without wives (even though you've completed your studies). You lack a specific Asrama (lifestyle). Lastly, you're without a Brahmana guiding you, so, sons of Pandu, I've reprimanded you. The Yakshas, Rakshasas, Gandharvas, Pisachas, Uragas, and Danavas are wise and knowledgeable, and they know the history of the Kuru race. O hero, I've also heard from Narada and other celestial Rishis about the good deeds of your wise ancestors. As I wander the earth surrounded by her oceans, I've witnessed the glory of your great lineage. O Arjuna, I know your teacher, the renowned son of Bharadwaja, celebrated across the three worlds for his expertise in the Vedas and martial skills. O pride of Kuru’s race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins, and Pandu—these six prominent ancestors of the Kuru race—these eminent celestial and human progenitors of all of you. I also recognize that you five brothers are knowledgeable and noble, that you are the best among weapon wielders, that you are courageous, virtuous, and uphold your promises. Even acknowledging your excellence in understanding and virtue, I have still rebuked you. For, O Kuru's descendant, no strong man should tolerate any mistreatment in front of his wife. Especially since, O son of Kunti, our strength increases in the darkness; filled with rage, I was alongside my wife. O champion of vow-keepers, I have, however, been defeated by you in battle. Listen as I explain the reasons for my defeat. The Brahmacharya is a highly esteemed way of life, and now that you are in that stage, O Partha, this is why I have been overcome by you in battle. O enemy-slayer, if any married Kshatriya fights us at night, he will never live to tell the tale. But, O Partha, a married Kshatriya who is enlightened with Brahma and has entrusted the responsibilities of his kingdom to a priest could defeat all nighttime wanderers. O child of Tapati, men should always engage learned priests with self-discipline to gain whatever good fortune they seek. A Brahmana worthy of being the king’s priest is one who is learned in the Vedas and its six branches, who is pure and truthful, who possesses a virtuous nature and self-control. The king who has a priest well-versed in moral principles, who is eloquent and virtuous, will always succeed and ultimately attain heaven. The king should consistently choose a skilled priest to obtain what he lacks and safeguard what he possesses. Anyone seeking their own success should always be guided by their priest, as this will allow them to attain the whole earth encircled by oceans. O son of Tapati, a king without a Brahmana cannot acquire land solely through bravery or noble birth. Therefore, know, O descendant of Kuru’s race, that the kingdom endures forever where Brahmanas hold power.’”
SECTION CLXXIII
(Chaitraratha Parva continued)
“Arjuna said, ‘Thou hast addressed me (more than once) as Tapatya. I therefore wish to know what the precise significance of this word is, O virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But who is Tapati that we should be called Tapatyas?’
“Arjuna said, ‘You've called me Tapatya more than once. I want to understand exactly what that means, O virtuous Gandharva. Since we are the sons of Kunti, we are indeed Kaunteyas. But who is Tapati that we should be called Tapatyas?’”
“Vaisampayana continued, ‘Thus addressed, the Gandharva related to Dhananjaya, the son of Kunti, the (following) story well-known in the three worlds.’
“Vaisampayana continued, ‘After being addressed this way, the Gandharva told Dhananjaya, the son of Kunti, the following story that is well-known in the three worlds.’”
“The Gandharva said, ‘O son of Pritha, O foremost of all intelligent men, I will duly recite to you in full this charming narrative. O, listen with attention to what I say in explanation of why I have addressed thee as Tapatya. That one in heaven who pervadeth by his light the whole firmament had a daughter named Tapati equal unto himself. Tapati, the daughter of the god Vivaswat, was the younger sister of Savitri, and she was celebrated throughout the three worlds and devoted to ascetic penances. There was no woman amongst the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty. Of perfect, symmetrical and faultless features, of black and large eyes, and in beautiful attire, the girl was chaste and of perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought that there was none in the three worlds who, for his beauty, accomplishments, behaviour, and learning, deserved to be her husband. Beholding her attain the age of puberty and, therefore, worthy of being bestowed on a husband, her father knew no peace of mind, always thinking of the person he should select. At that time, O son of Kunti, Riksha’s son, that bull amongst the Kurus, the mighty king Samvarana, was duly worshipping Surya with offerings of Arghya and flower-garlands and scents, and with vows and fasts and ascetic penances of various kinds. Indeed, Samvarana was worshipping Surya constantly in all his glory, with devotion and humility and piety. And beholding Samvarana conversant with all rules of virtue and unequalled on earth for beauty, Surya regarded him as the fit husband for his daughter, Tapati. And, O thou of Kuru’s race, Vivaswat then resolved to bestow his daughter on that best of kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya himself in the heavens filleth the firmament with his splendour, so did king Samvarana on earth fill every region with the splendour of his good achievements. And all men, O Partha, except Brahmanas, worshipped Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing the hearts of friends and Surya in scorching the hearts of foes. And, O Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter Tapati upon king Samvarana, who was possessed of such virtues and accomplishments.
“The Gandharva said, ‘O son of Pritha, O greatest of all intelligent men, I will fully recite to you this captivating story. Please listen attentively as I explain why I’ve called you Tapatya. The one in heaven who lights up the entire sky had a daughter named Tapati, equal to him in brilliance. Tapati, the daughter of the god Vivaswat, was the younger sister of Savitri, and she was renowned across the three worlds for her dedication to ascetic practices. No woman among the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas matched her beauty. With perfect, balanced features, large expressive eyes, and beautiful attire, she was chaste and of impeccable character. And, O Bharata, seeing her, Savitri (the sun) believed there was no one in the three worlds, in terms of beauty, skills, behavior, and knowledge, who deserved to be her husband. As she reached puberty and became ready for marriage, her father was restless, always pondering who would be the right match for her. At that time, O son of Kunti, Riksha’s son, the outstanding king Samvarana among the Kurus, was earnestly worshipping Surya with offerings of Arghya, flower garlands, fragrances, and various vows, fasts, and ascetic practices. Indeed, Samvarana worshipped Surya constantly, with devotion, humility, and piety. When Surya saw Samvarana, who was well-versed in virtuous conduct and unmatched on earth for beauty, he felt that he would be the perfect husband for his daughter, Tapati. Therefore, Vivaswat decided to give his daughter to that best of kings, Samvarana, who came from a lineage of great fame. Just as Surya lights up the heavens with his glory, king Samvarana illuminated the earth with his commendable deeds. All men, O Partha, except for Brahmanas, worshipped Samvarana. Blessed with good fortune, king Samvarana was greater than Soma in comforting friends and Surya in overwhelming foes. And, O Kaurava, Surya himself was determined to give his daughter Tapati to king Samvarana, who possessed such virtues and accomplishments.’”
“Once on a time, O Partha, king Samvarana, endued with beauty (of person) and immeasurable prowess, went on a hunting expedition to the under-woods on the mountain-breast. While wandering in quest of deer, the excellent steed the king rode, overcome, O Partha, with hunger, thirst and fatigue, died on the mountains. Abandoning the steed, the king, O Arjuna, began to wander about upon the mountain-breast on foot and in course of his wandering the monarch saw a maiden of large eyes and unrivalled beauty, That grinder of hostile host—that tiger among kings—himself without a companion, beholding there that maiden without a companion, stood motionless gazing at her steadfastly. For her beauty, the monarch for some moment believed her to be (the goddess) Sri herself. Next he regarded her to be the embodiment of the rays emanating from Surya. In splendour of her person she resembled a flame of fire, though in benignity and loveliness she resembled a spotless digit of the moon. And standing on the mountain-breast, the black-eyed maiden appeared like a bright statue of gold. The mountain itself with its creepers and plants, because of the beauty and attire of that damsel, seemed to be converted into gold. The sight of that maiden inspired the monarch with a contempt for all women that he had seen before. By beholding her, the king regarded his eye-sight truly blessed. Nothing the king had seen from the day of his birth could equal, he thought, the beauty of that girl. The king’s heart and eyes were captivated by that damsel, as if they were bound with a cord and he remained rooted to that spot, deprived of his senses. The monarch thought that the artificer of so much beauty had created it only after churning the whole world of gods Asuras and human beings. Entertaining these various thoughts, king Samvarana regarded that maiden as unrivalled in the three worlds for wealth of beauty.
"Once upon a time, O Partha, King Samvarana, who was strikingly handsome and incredibly powerful, went on a hunting trip in the forests on the side of a mountain. While searching for deer, the king's magnificent horse, exhausted from hunger, thirst, and fatigue, died on the slopes. Leaving the horse behind, the king, O Arjuna, started to wander the mountains on foot, and during his exploration, he spotted a maiden with large eyes and unmatched beauty. That fierce warrior king, all alone, stood still as he gazed at her intently. For a moment, he believed she was the goddess Sri herself. Then he thought of her as the embodiment of sunlight. In her brilliance, she was like a flame, but in her gentleness and charm, she resembled a perfect crescent moon. Standing on the mountain, the black-eyed maiden looked like a shining statue of gold. The mountain itself, with its vines and plants, appeared transformed to gold because of her beauty and attire. The sight of this maiden made the king dismiss all other women he had seen before. He felt truly fortunate for being able to see her; he thought nothing he had seen since birth could compare to her beauty. The king's heart and eyes were entranced by her, as if they were tied down, leaving him motionless and in a daze. The king believed that such beauty could only have been created after stirring the entire world of gods, demons, and humans. With these thoughts in mind, King Samvarana considered that maiden unmatched in beauty across the three worlds."
“And the monarch of pure descent, beholding the beautiful maiden, was pierced with Kama’s (Cupid’s) shafts and lost his peace of mind. Burnt with the strong flame of desire the king asked that charming maiden, still innocent, though in her full youth, saying, ‘Who art thou and whose? Why also dost thou stay here? O thou of sweet smiles, why dost thou wander alone in these solitary woods? Of every feature perfectly faultless, and decked with every ornament, thou seemest to be the coveted ornament of these ornaments themselves! Thou seemest not to be of celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human origin. O excellent lady, the best of women that I have ever seen or heard of would not compare with thee in beauty! O thou of handsome face, at sight of thee lovelier than the moon and graced with eyes like lotus-petals, the god of desire is grinding me.’
“And the pure-blooded king, seeing the beautiful maiden, was struck by Cupid’s arrows and lost his peace of mind. Consumed by intense desire, the king asked the charming maiden, still innocent despite her full youth, ‘Who are you and who do you belong to? Why are you here? O you with the sweet smile, why do you wander alone in these lonely woods? Every feature of yours is perfectly flawless, and adorned with every ornament, you seem to be the most desirable ornament among them all! You don't appear to be of celestial, Asura, Yaksha, Rakshasa, Naga, Gandharva, or even human origin. O excellent lady, no woman I have ever seen or heard of could compare to you in beauty! O you with the lovely face, at the sight of you, more beautiful than the moon and with eyes like lotus petals, the god of desire is tormenting me.’”
“King Samvarana thus addressed that damsel in the forest, who however, spoke not a word unto the monarch burning with desire. Instead, like lightning in the clouds, that large-eyed maiden quickly disappeared in the very sight of the monarch. The king then wandered through the whole forest, like one out of his senses, in search of that girl of eyes like lotus-petals. Failing to find her, that best of monarchs indulged in copious lamentations and for a time stood motionless with grief.’”
“King Samvarana spoke to the young woman in the forest, but she didn’t say a word to the king, who was filled with longing. Instead, like a flash of lightning, that beautiful girl vanished right before his eyes. The king then roamed the entire forest, as if he had lost his mind, searching for the girl with eyes like lotus petals. Unable to find her, the greatest of kings broke down in tears and stood still for a while, overwhelmed with sorrow.”
SECTION CLXXIV
(Chaitraratha Parva continued)
“The Gandharva continued, ‘When that maiden disappeared, that feller of hostile ranks deprived of his senses by Kama (concupiscence) himself fell down on the earth. And as the monarch fell down, that maiden of sweet smiles and prominent and round hips appeared again before him, and smiling sweetly, said unto that perpetuator of Kuru’s race these honeyed words, ‘Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee not, O tiger among kings, to lose thy reason, a celebrated man as thou art in the world.’ Addressed in these honeyed words, the king opened his eyes and saw before him that selfsame girl of swelling hips. The monarch who was burning with the flame of desire then addressed that black-eyed damsel in accents, weak with emotion, and said, ‘Blest be thou O excellent woman of black eyes! As I am burning with desire and paying thee court, O, accept me! My life is ebbing away. O thou of large eyes, for thy sake it is, O thou of the splendour of the filaments of the lotus, that Kama is incessantly piercing me with his keen shafts without stopping for a moment! O amiable and cheerful girl, I have been bitten by Kama who is even like a venomous viper. O thou of swelling and large hips, have mercy on me! O thou of handsome and faultless features, O thou of face like unto the lotus-petal or the moon, O thou of voice sweet as that of singing Kinnaras, my life now depends on thee! Without thee, O timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is piercing me incessantly! O large-eyed girl, be merciful unto me! It becometh thee not, O black-eyed maid, to cast me off; O handsome girl, it behoveth thee to relieve me from such affliction by giving me thy love! At first sight thou hast attracted my heart. My mind wandereth! Beholding thee I like not to cast my eyes on any other woman! Be merciful! I am thy obedient slave—thy adorer! O, accept me! O beautiful lady, O large-eyed girl at the sight of thee, the god of desire hath entered my heart, and is piercing me with his shafts! O thou of lotus-eyes, the flame of desire burneth within me! O, extinguish that flame with the water of thy love poured on it! O beautiful lady, by becoming mine, pacify thou the irrepressible god of desire that hath appeared here armed with his deadly bow and arrows and that is piercing me incessantly with those keen shafts of his! O thou of the fairest complexion, wed me according to the Gandharva form, for, O thou of tapering hips, of all forms of marriage the Gandharva hath been said to be the best.’
“The Gandharva continued, ‘When that girl vanished, the guy from the opposing side, overwhelmed by desire, collapsed to the ground. As the king fell, that girl with a sweet smile and curvy hips reappeared before him and, smiling warmly, said to the descendant of the Kuru family, “Get up, get up, O conqueror of enemies! You are blessed; it’s not fitting for you, O tiger among kings, to lose your senses, especially as you’re such a well-known figure in the world.” Hearing these sweet words, the king opened his eyes and saw that same girl with curvy hips. Burning with desire, he addressed the black-eyed beauty with emotion-filled words, saying, “Bless you, O lovely woman with captivating eyes! I am consumed by desire and I’m courtly with you, so please accept me! My life is fading away. O you with big eyes, it’s for you that desire keeps piercing me relentlessly! O charming girl, I’ve been bitten by desire, like being stung by a venomous snake. O you with lush and perfect features, you who have a face like a lotus petal or the moon, with a voice as sweet as singing divine beings, my life now depends on you! Without you, O timid girl, I can’t go on! O you with lotus-like eyes, desire is constantly striking me! O large-eyed girl, have mercy on me! It’s not right, O black-eyed maid, to abandon me; O beautiful girl, you should relieve my suffering by giving me your love! From the first glance, you captured my heart. My mind wanders! Seeing you, I don’t want to look at any other woman! Please, have mercy! I am your devoted servant—your admirer! O, accept me! O beautiful lady, O large-eyed girl, upon seeing you, the god of desire has invaded my heart and is piercing me with his arrows! O you with lotus-like eyes, the fire of desire burns inside me! Please, extinguish that flame with the water of your love! O beautiful lady, by being mine, calm the relentless god of desire who has come here armed with his deadly bow and arrows, piercing me continuously with those sharp arrows! O you with the fairest complexion, marry me in the Gandharva way, for, O you with slender hips, among all forms of marriage, the Gandharva is considered the best.’”
“The Gandharva continued, ‘Hearing those words of the monarch, Tapati made answer, ‘O king, I am not the mistress of my own self! Be it known that I am a maiden under the control of my father. If thou really entertainest an affection for me, demand me of my father. Thou sayest, O king, that thy heart hath been robbed by me. But thou also hast, at first sight, robbed me of my heart; I am not the mistress of my body, and therefore, O best of kings, I do not approach thee; women are never independent. What girl is there in the three worlds that would not desire thee for her husband, as thou art kind unto all thy dependents and as thou art born in a pure race? Therefore, when the opportunity comes, ask my father Aditya for my hand with worship, ascetic penances, and vows. If my father bestoweth me upon thee, then, O king, I shall ever be thy obedient wife. My name is Tapati and I am the younger sister of Savitri, and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the illuminator of the universe.’”
“The Gandharva continued, ‘After hearing the king's words, Tapati replied, ‘O king, I'm not in control of my own life! You should know that I’m a daughter under my father's authority. If you truly care for me, ask my father for my hand. You say, O king, that I have stolen your heart. But you also stole my heart at first sight; I do not have power over my own body, and that’s why, O best of kings, I cannot approach you; women are never truly independent. What girl in the three worlds wouldn't want you as her husband? You’re kind to all your subjects and come from a noble lineage. So, when the time is right, please approach my father Aditya with respect, through penance and vows, to ask for my hand. If my father agrees to give me to you, then, O king, I will always be your loyal wife. My name is Tapati, and I’m the younger sister of Savitri and the daughter of Savitri, O strongest among Kshatriyas, of the Sun, the illuminator of the universe.’”
SECTION CLXXV
(Chaitraratha Parva continued)
“The Gandharva continued, ‘Saying this, Tapati of faultless features, ascended the skies. The monarch thereupon again fell down on the earth. His ministers and followers searching for him throughout the forest at length came upon him lying on that solitary spot, and beholding that excellent king, that mighty bowman, thus lying forsaken on the ground like a rainbow dropped from the firmament, his minister-in-chief became like one burnt by a flame of fire. Advancing hastily with affection and respect, the minister raised that best of monarchs lying prostrate on the ground and deprived of his senses by desire. Old in wisdom as in age, old in achievements as in policy, the minister, after having raised the prostrate monarch, became easy (in mind). Addressing the king in sweet words that were also for his good, he said, ‘Blest be thou, O sinless one! Fear not, O tiger among kings!’ The minister thought that the monarch, that great feller of hostile ranks in battle, had been lying on the ground overcome with hunger, thirst, and fatigue. The old man then sprinkled over the crownless head of the monarch water that was cold and rendered fragrant with lotus-petals. Slowly regaining his consciousness, the mighty monarch sent away all his attendants with the exception of his minister only. After those attendants had retired at his command, the king sat upon the mountain-breast. Having purified himself duly, the king sat upon that chief of mountains, and began, with joined palms and upturned face, to worship Surya. King Samvarana, that smiter of all foes, thought also of his chief priest Vasishtha, that best of Rishis. The king continued to sit there day and night without intermission. The Brahmana sage Vasishtha came there on the twelfth day: that great Rishi of soul under perfect command knew at once by his ascetic power that the monarch had lost his senses in consequence of Tapati. And that virtuous and best of Munis, as soon as he knew this, desirous of benefiting the monarch who was ever observant of vows, addressed him and gave him every assurance. The illustrious Rishi, in the very sight of that monarch, ascended upward to interview Surya, himself possessed of the splendour of that luminary. The Brahmana then approached with joined hands the god of a thousand rays and introduced himself cheerfully unto him, saying, ‘I am Vasishtha.’ Then Vivaswat of great energy said unto that best of Rishis, ‘Welcome art thou, O great Rishi! Tell me what is in thy mind. O thou of great good fortune, whatever thou demandest of me, O foremost of eloquent men, I will confer on thee, however difficult it may be for me!’ Thus addressed by Surya, the Rishi of great ascetic merit, bowing unto the god of light, replied, saying, ‘O Vibhavasu, this thy daughter, Tapati, the younger sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty achievements, conversant with virtue, and of high soul. O firmament-ranger, Samvarana will make a worthy husband for thy daughter.’ Thus addressed by the Rishi Vibhakara, resolved upon bestowing his daughter upon Samvarana, saluted the Rishi, and replied unto him, saying, ‘Oh, Samvarana is the best of monarchs, thou art the best of Rishis, Tapati is the best of women. What should we do, therefore, but bestow her on Samvarana?’ With these words, the god Tapana, made over his daughter, Tapati, of every feature perfectly faultless, unto the illustrious Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted the girl, Tapati, and taking leave of Surya, came back to the spot, where that bull amongst the Kurus, of celestial achievements, was. King Samvarana, possessed by love and with his heart fixed on Tapati, beholding that celestial maiden of sweet smiles led by Vasishtha, became exceedingly glad. And Tapati of fair eyebrows came down from the firmament like lightning from the clouds, dazzling the ten points of the heavens. And the illustrious Rishi Vasishtha of pure soul approached the monarch after the latter’s twelve nights’ vow was over. It was thus that king Samvarana obtained a wife after having worshipped with like the full moon. And that mighty bowman, that foremost one in Kuru’s race having his curiosity greatly excited by what he heard of Vasishtha’s ascetic power, asked the Gandharva, saying, ‘I desire to hear of the Rishi whom thou hast mentioned as Vasishtha. O, tell me in full about him! O chief of the Gandharvas, tell me who this illustrious Rishi was that was the priest of our forefathers.’ The Gandharva replied, ‘Vasishtha is Brahma’s spiritual (lit, mind-born) son and Arundhati’s husband. Ever difficult of being conquered by the very immortals, Desire and Wrath, conquered by Vasishtha’s ascetic penances, used to shampoo his feet. Though his wrath was excited by Viswamitra’s offence, that high-souled Rishi did not yet exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at the loss of his sons, he did not, as though powerless, though really otherwise, do any dreadful act destructive of Viswamitra, Like the ocean transgressing not its continents, Vasishtha transgressed not (the laws of) Yama by bringing back his children from the domains of the king of the dead. It was by obtaining that illustrious one who had conquered his own self that Ikshvaku and other great monarchs acquired the whole earth. And, O prince of Kuru’s race, it was by obtaining Vasishtha, that best of Rishis as their priest, that those monarchs performed many grand sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted these monarchs in the performance of their sacrifices like Vrihaspati assisting the immortals. Therefore, look ye for some accomplished and desirable Brahmana conversant with the Vedas and in whose heart virtue prevails, to appoint as your priest. A Kshatriya of good lineage, desirous of extending his dominions by conquering the earth, should, O Partha, first appoint a priest. He who is desirous of conquering the earth should have a Brahmana before him. Therefore, O Arjuna, let some accomplished and learned Brahmana, who has his senses under complete control and who is conversant with religion, profit and pleasure, be your priest.’”
“The Gandharva continued, ‘After saying this, Tapati, who had flawless features, ascended to the skies. The king then fell back down to the earth. His ministers and followers searched for him throughout the forest and eventually found him lying alone in that spot. Seeing that excellent king, that mighty archer, lying forsaken on the ground like a rainbow fallen from the sky, his chief minister felt as though he had been burned by flames. Rushing forward with affection and respect, the minister lifted that best of kings, who was lying there, deprived of his senses by desire. Experienced in wisdom and age, skilled in achievements and strategy, the minister, once he had raised the fallen king, felt relieved. He addressed the king with comforting words meant for his well-being, saying, 'Be blessed, O sinless one! Do not fear, O tiger among kings!' The minister believed that the monarch, fierce in battle against enemies, had collapsed from hunger, thirst, and exhaustion. The old man sprinkled cold water, scented with lotus petals, over the crownless head of the king. Slowly regaining consciousness, the mighty monarch sent away all his attendants except for his chief minister. Once the attendants had left as per his command, the king sat upon the mountain's edge. After properly purifying himself, the king sat on that chief mountain and began to worship Surya with his palms joined and face upturned. King Samvarana, the vanquisher of all foes, also thought of his chief priest Vasishtha, who was the best of Rishis. The king continued to sit there day and night without a break. On the twelfth day, the sage Vasishtha arrived there. That great Rishi, whose soul was perfectly controlled, immediately realized through his ascetic power that the monarch had lost his senses due to Tapati. Once he understood this, the virtuous and greatest of Munis addressed him to reassure him. In the presence of the king, the illustrious Rishi ascended to meet Surya, himself radiating the light of that luminary. The Brahmana then approached the god of a thousand rays with joined hands and introduced himself cheerfully, saying, 'I am Vasishtha.' Vivaswat, the powerful, responded to the best of Rishis, 'Welcome, great Rishi! Tell me what you seek. O you of great fortune, whatever you demand, even if it is difficult for me, I will grant you!' Addressed thus by Surya, the Rishi of great ascetic merit, bowing to the god of light, replied, 'O Vibhavasu, I ask for your daughter, Tapati, the younger sister of Savitri, for Samvarana! That monarch is accomplished, virtuous, and noble. O ruler of the skies, Samvarana will make a worthy husband for your daughter.' Hearing this from Rishi Vibhakara, and willing to bestow his daughter upon Samvarana, the god saluted the Rishi and replied, saying, 'Samvarana is the best of monarchs, you are the best of Rishis, and Tapati is the best of women. What else can we do but give her to Samvarana?' With these words, the god Tapana handed over his daughter, Tapati, who was perfect in every way, to the illustrious Vasishtha to present to Samvarana. The great Rishi then accepted the girl, Tapati, and took leave of Surya, returning to the spot where the most illustrious Kuru, renowned for his celestial achievements, was. King Samvarana, filled with love and focused on Tapati, seeing that celestial maiden with sweet smiles led by Vasishtha, felt extremely joyful. And Tapati, with fair eyebrows, descended from the sky like lightning from clouds, dazzling the ten directions of the heavens. The illustrious Rishi Vasishtha approached the monarch after the latter’s twelve nights of vows were complete. Thus, King Samvarana obtained a wife after worshipping as the full moon does. That mighty archer, the foremost of the Kuru lineage, eager to learn more about the Rishi Vasishtha, asked the Gandharva, 'I want to hear all about the Rishi you mentioned as Vasishtha. O chief of the Gandharvas, tell me fully about this illustrious Rishi who was the priest of our ancestors.' The Gandharva replied, 'Vasishtha is the mind-born son of Brahma and the husband of Arundhati. Difficult to conquer, even for the immortals, Desire and Wrath were subdued by Vasishtha's ascetic penances, leading them to serve his feet. Though angered by Viswamitra's offense, the high-souled Rishi refrained from destroying the Kusikas, the tribe of King Viswamitra. Grieving the loss of his sons, he did not seek vengeance, appearing powerless despite his true strength. Like the ocean, which does not breach its shores, Vasishtha did not defy Yama’s laws by bringing back his children from the realm of the king of the dead. It was through obtaining that illustrious one, who had mastered himself, that Ikshvaku and other great monarchs acquired the entire earth. And, O prince of Kuru’s lineage, it was by having Vasishtha, the best of Rishis, as their priest that those monarchs performed many grand sacrifices. And, O best of the Pandavas, that revered sage assisted these monarchs in their sacrifices like Vrihaspati assisted the immortals. Therefore, look for an accomplished and desirable Brahmana, familiar with the Vedas and whose heart is steeped in virtue, to appoint as your priest. A Kshatriya of good lineage seeking to expand his dominion by conquering the earth should first appoint a priest. He who desires to conquer the earth should have a Brahmana in his service. So, O Arjuna, let some accomplished and learned Brahmana, who has his senses fully controlled and who understands religion, profit, and pleasure, be your priest.’”
Section CLXXVII
(Chaitraratha Parva continued)
“Vaisampayana continued, ‘Hearing this, Arjuna said, ‘O Gandharva, whence arose the hostility between Viswamitra and Vasishtha both of whom dwelt in a celestial hermitage? O, tell us all about it.’
“Vaisampayana continued, ‘Hearing this, Arjuna said, ‘O Gandharva, what caused the conflict between Viswamitra and Vasishtha, who both lived in a heavenly hermitage? Please tell us the whole story.’
“The Gandharva replied, ‘O Partha, the story of Vasishtha is regarded as a Purana (legend) in all the three worlds. Listen to me as I recite it fully. There was, in Kanyakuvja, O bull of Bharata’s race, a great king of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had a son named Viswamitra, that grinder of foes, possessing a large army and many animals and vehicles. And Viswamitra, accompanied by his ministers, used to roam in quest of deer through the deep woods and over picturesque marascetic penances the propitious lord Vivaswat, by the help of Vasishtha’s (ascetic power). And Samvarana, that bull among men with due rites took Tapati’s hand on that mountain-breast which was resorted to by the celestials and the Gandharvas. The royal sage, with the permission of Vasishtha, desired to sport with his wife on that mountain. And the king caused Vasishtha, to be proclaimed his regent in his capital and kingdom, in the woods and gardens. And bidding farewell unto the monarch, Vasishtha left him and went away. Samvarana, who sported on that mountain like a celestial, sported with his wife in the woods and the under-woods on that mountain for twelve full years. And, O best of the Bharatas, the god of a thousand eyes poured no rain for twelve years on the capital and on the kingdom of that monarch. Then, O chastiser of enemies, when that season of drought broke out, the people of that kingdom, as also the trees and lower animals began to die fast. And during the continuance of that dreadful drought, not even a drop of dew fell from the skies and no corn grew. And the inhabitants in despair, and afflicted with the fear of hunger, left their homes and fled away in all directions. And the famished people of the capital and the country began to abandon their wives and children and grew reckless of one another. The people being afflicted with hunger, without a morsel of food and reduced to skeletons, the capital looked very much like the city of the king of the dead, full of only ghostly beings. On beholding the capital reduced to such a state, the illustrious and virtuous and best of Rishis, Vasishtha was resolved upon applying a remedy and brought back unto the city that tiger among kings, Samvarana, along with his wife, after the latter had passed so long a period in solitude and seclusion. After the king had entered his capital, things became as before, for, when that tiger among kings came back to his own, the god of a thousand eyes, the slayer of Asuras, poured rain in abundance and caused corn to grow. Revivified by the foremost of virtuous souls the capital and the country became animated with extreme joy. The monarch, with his wife, Tapati, once more performed sacrifices for twelve years, like the lord Indra (god of rain) performing sacrifices with his wife, Sachi.’
“The Gandharva replied, ‘O Partha, the story of Vasishtha is known as a Purana (legend) in all three worlds. Listen to me as I tell it completely. There was, in Kanyakuvja, O prominent descendant of Bharata, a great king of worldwide renown named Gadhi, the son of Kusika. The noble Gadhi had a son named Viswamitra, a fierce warrior with a large army, numerous animals, and many vehicles. Viswamitra, along with his ministers, used to wander through the deep forests in search of deer while performing ascetic penances under the auspices of the auspicious lord Vivaswat, aided by Vasishtha’s ascetic power. Samvarana, a leading man, performed the proper rituals to marry Tapati on that sacred mountain, frequented by the celestial beings and the Gandharvas. With Vasishtha’s blessing, the royal sage wished to enjoy time with his wife on that mountain. The king appointed Vasishtha as his regent in charge of his capital and kingdom, overseeing the forests and gardens. After bidding farewell to the monarch, Vasishtha left and went away. Samvarana enjoyed himself on that mountain like a deity, spending twelve full years on romantic escapades with his wife in the woods and the underbrush. And, O best of the Bharatas, the god with a thousand eyes did not bring rain for twelve years to the capital and kingdom of that monarch. Then, O slayer of enemies, when that drought began, the people of the realm, along with trees and lesser creatures, started to perish rapidly. During that terrible drought, not even a drop of dew fell from the sky, and no crops grew. The despairing residents, frightened by hunger, abandoned their homes and fled in all directions. The starving people of the capital and countryside began to leave their wives and children, becoming indifferent to one another. The people, suffering from hunger and reduced to skeletons, made the capital resemble the city of the dead, filled only with ghostly shadows. Seeing the capital in such a dire state, the illustrious and righteous Rishi, Vasishtha, resolved to intervene and brought back to the city that valorous king, Samvarana, along with his wife, after they had spent so long in solitude. Once the king returned to his capital, everything returned to normal; when that noble king came back, the god with a thousand eyes, the slayer of Asuras, poured forth abundant rain and caused crops to flourish. Revived by the noblest of virtuous souls, the capital and the country were filled with immense joy. The king, with his wife Tapati, once again performed sacrifices for twelve years, just like Lord Indra (the god of rain) performed sacrifices with his wife, Sachi.’
“The Gandharva continued, ‘This, O Partha, is the history of Tapati of old, the daughter of Vivaswat. It is for her that thou art (called) Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be called Tapatya.’”
“The Gandharva continued, ‘This, O Arjuna, is the story of Tapati from long ago, the daughter of Vivaswat. It's because of her that you’re called Tapatya. King Samvarana and Tapati had a son named Kuru, who was the greatest of ascetics. You are born into the Kuru lineage, so you, O Arjuna, will be called Tapatya.’”
SECTION CLXXVI
(Chaitraratha Parva continued)
“Vaisampayana said, ‘That bull among the Bharatas, Arjuna, hearing these words of the Gandharva, was inspired with feelings of devotion and stood shes (???—JBH), killing deer and wild boars. Once on a time, while out in quest of deer, the king became weak with exertion and thirst. The monarch arrived in that state at the asylum of Vasishtha, and the blessed and illustrious Rishi beholding him arrive, reverenced with his homage that best of men, king Viswamitra. And O Bharata, the Rishi saluted the monarch by offering him water to wash his face and feet with, and Arghya, and wild fruits, and clarified butter. For the illustrious Rishi had a cow yielding anything that was desired of her. When she was addressed, saying, ‘O give’,—she always yielded the article that was sought. And she yielded various fruits and corn, wild or grown in gardens and fields, and milk, and many excellent nutritive viands full of six different kinds of juice (taste?) and like unto nectar itself, and various other kinds of enjoyable things, O Arjuna, of ambrosial taste for drinking and eating, and for licking and sucking, and also many precious gems and robes of various kinds. With these desirable objects in profusion the monarch was worshipped. And the king with his minister and troops became highly pleased. And the monarch wondered much, beholding that cow with six elevated limbs and the beautiful flanks and hips, and five limbs that were broad, and eyes prominent like those of the frog and beautiful in size, and high udders, and faultless make, and straight and uplifted ears, and handsome horns, and well-developed head and neck.
Vaisampayana said, "That great warrior among the Bharatas, Arjuna, hearing the words of the Gandharva, felt inspired and was filled with devotion as he stood there, hunting deer and wild boars. One day, while searching for deer, the king grew weak from exertion and thirst. In that condition, he arrived at the hermitage of Vasishtha, and the blessed and renowned sage, upon seeing him, honored the best of men, King Viswamitra. And, O Bharata, the sage greeted the king by offering him water to wash his face and feet, along with Arghya, wild fruits, and clarified butter. The illustrious sage had a cow that provided anything one desired. Whenever she was asked, 'O give,' she would always supply the requested item. She brought forth various fruits and grains, whether wild or cultivated in gardens and fields, along with milk and many excellent nutritious dishes full of six different flavors, almost like nectar itself, and many other delightful items for drinking and eating, as well as precious gems and various types of clothing. With these abundant offerings, the king was honored. The monarch, along with his minister and troops, felt greatly satisfied. The king was astonished upon seeing that cow, which had six prominent limbs, beautiful flanks and hips, broad limbs, eyes that were large and striking like those of a frog, well-shaped udders, perfect physique, straight and raised ears, attractive horns, and a well-formed head and neck."
“And, O prince, the son of Gadhi, gratified with everything and applauding the cow named Nandini, addressed the Rishi, saying, ‘O Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).’
“And, oh prince, son of Gadhi, pleased with everything and praising the cow named Nandini, spoke to the Rishi, saying, ‘Oh Brahmana, oh great sage, give me your Nandini in exchange for ten thousand cows, or my kingdom. Enjoy my kingdom (and give me your cow).’”
“Hearing these words of Viswamitra, Vasishtha said, ‘O sinless one, this cow hath been kept by me for the sake of the gods, guests, and the Pitris, as also for my sacrifices. I cannot give Nandini in exchange for even thy kingdom.’ Viswamitra replied, ‘I am a Kshatriya, but thou art a Brahmana devoted to asceticism and study. Is there any energy in Brahmanas who are peaceful and who have their souls under perfect command? When thou givest me not what I desire in exchange even for ten thousand cows, I will not abandon the practice of my order; I will take thy cow even by force!’
“Hearing Viswamitra's words, Vasishtha replied, ‘Oh, pure one, this cow has been kept by me for the gods, guests, and ancestors, as well as for my sacrifices. I cannot give up Nandini in exchange for even your kingdom.’ Viswamitra answered, ‘I am a Kshatriya, but you are a Brahmana dedicated to asceticism and study. Is there any strength in Brahmanas who are peaceful and have complete control over their souls? When you don't give me what I want in exchange for even ten thousand cows, I will not give up my principles; I will take your cow by force!’”
“Vasishtha said, ‘Thou art a Kshatriya endued with might of arms. Thou art a powerful monarch. O, do in haste what thou desirest; and stop not to consider its propriety.’
“Vasishtha said, ‘You are a Kshatriya with great strength. You are a powerful king. Oh, hurry to do what you want; don’t pause to think about whether it’s appropriate.’”
“The Gandharva continued, ‘Thus addressed by Vasishtha, Viswamitra, O Partha, then forcibly seized Nandini, that cow (white) like the swan or the moon, and attempted to take her away, afflicting her with stripes and persecuting her otherwise. The innocent Nandini then began, O Partha, to low piteously, and approaching the illustrious Vasishtha stood before him with uplifted face. Though persecuted very cruelly, she refused to leave the Rishi’s asylum.’
“The Gandharva continued, ‘After being spoken to by Vasishtha, Viswamitra, O Partha, then forcefully grabbed Nandini, the cow (white) like a swan or the moon, and tried to take her away, hitting her and tormenting her in other ways. The innocent Nandini then began, O Partha, to moo sadly, and came closer to the renowned Vasishtha, standing before him with her face lifted. Even though she was treated very harshly, she refused to leave the Rishi's sanctuary.’”
“Beholding her in that plight, Vasishtha said, ‘O amiable one, thou art lowing repeatedly and I am hearing thy cries. But, O Nandini, even Viswamitra is taking thee away by force, what can I do in this matter, as I am a forgiving Brahmana?’
“Seeing her in that situation, Vasishtha said, ‘O kind one, you are mooing repeatedly and I can hear your cries. But, O Nandini, even Viswamitra is taking you away by force, what can I do about this, since I am a forgiving Brahmin?’”
“The Gandharva continued, ‘Then, O bull in Bharata’s race, Nandini, alarmed at the sight of Viswamitra’s troops and terrified by Viswamitra himself, approached the Rishi still closer, and said, ‘O illustrious one, why art thou so indifferent to my poor self afflicted with the stripes of the cruel troops of Viswamitra and crying so piteously as if I were masterless?’ Hearing these words of the crying and persecuted Nandini, the great Rishi lost not his patience nor turned from his vow of forgiveness. He replied, ‘The Kshatriya’s might lies in physical strength, the Brahmana’s in forgiveness. Because I cannot give up forgiveness, go thou, O Nandini, if thou choosest.’ Nandini answered, ‘Castest thou me away, O illustrious one, that thou sayest so? If thou dost not cast me off, I cannot, O Brahmana, be taken away by force.’ Vasishtha said, ‘O blessed one, I do not cast thee off! Stay if thou canst! O, yonder is thy calf, tied with a stout cord, and even now being weakened by it!’
“The Gandharva continued, ‘Then, O noble descendant of Bharata, Nandini, alarmed by the sight of Viswamitra’s troops and terrified by Viswamitra himself, moved closer to the Rishi and said, ‘O great sage, why are you so indifferent to my suffering? I am tormented by the harsh troops of Viswamitra and crying out as if I were without a master.’ Hearing the words of the distressed and persecuted Nandini, the great sage did not lose his patience nor waver from his vow of forgiveness. He replied, ‘The strength of a Kshatriya lies in physical power, while the strength of a Brahmana lies in forgiveness. Since I cannot abandon forgiveness, you may go, O Nandini, if you wish.’ Nandini responded, ‘Are you sending me away, O great one? If you don’t reject me, I cannot be taken away by force, O Brahmana.’ Vasishtha said, ‘O blessed one, I do not reject you! Stay if you can! Look, there is your calf, tied with a strong cord, and even now getting weaker because of it!’”
“The Gandharva continued, ‘Then the cow of Vasishtha, hearing the word stay, raised her head and neck upward, and became terrible to behold. With eyes red with rage and lowing repeatedly, she then attacked Viswamitra’s troops on all sides. Afflicted with their stripes and running hither and thither with those red eyes of hers, her wrath increased. Blazing with rage, she soon became terrible to behold like unto the sun in his midday glory. And from her tail she began to rain showers of burning coals all around. And some moments after, from her tail she brought forth an army of Palhavas, and from her udders, an army of Dravidas and Sakas; and from her womb, an army of Yavanas, and from her dung, an army of Savaras; and from her urine, an army of Kanchis; and from her sides, an army of Savaras. And from the froth of her mouth came out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas with Keralas, and numerous other Mlechchhas. And that vast army of Mlechchhas in various uniforms, and armed with various weapons, as soon as it sprang into life, deploying in the very sight of Viswamitra, attacked that monarch’s soldiers. And so numerous was that Mlechchha host that each particular soldier of Viswamitra was attacked by a band of six or seven of their enemies. Assailed with a mighty shower of weapons, Viswamitra’s troops broke and fled, panic-stricken, in all directions, before his very eyes. But, O bull in Bharata’s race, the troops of Vasishtha, though excited with wrath, took not the life of any of Viswamitra’s troops. Nandini simply caused the monarch’s army to be routed and driven off. And driven (from the asylum) twenty-seven full miles, panic-stricken, they shrieked aloud and beheld not anyone that could protect them. Viswamitra, beholding this wonderful feat that resulted from Brahmana prowess, became disgusted with Kshatriya prowess and said, ‘O, fie on Kshatriya prowess! Brahmana prowess is true prowess! In judging of strength and weakness, I see that asceticism is true strength.’ Saying this, the monarch, abandoning his large domains and regal splendour and turning his back upon all pleasures, set his mind on asceticism. Crowned with success in asceticism and filling the three worlds with the heat of his ascetic penances, he afflicted all creatures and finally became a Brahmana. The son of Kusika at last drank Soma with Indra himself (in Heaven).’”
“The Gandharva continued, ‘Then Vasishtha's cow, hearing the command to stay, lifted her head and neck in fury, becoming a fearsome sight. With eyes glowing red with rage and lowing repeatedly, she launched an attack on Viswamitra’s troops from all sides. Agitated by their attacks and darting this way and that, her anger grew. Blazing with fury, she soon resembled the sun at midday. From her tail, she started showering burning coals all around. Moments later, from her tail, she produced an army of Palhavas, and from her udders, an army of Dravidas and Sakas; from her womb came an army of Yavanas, and from her dung, an army of Savaras; from her urine, an army of Kanchis; and from her sides, another army of Savaras. From the froth of her mouth emerged hordes of Paundras and Kiratas, Yavanas and Sinhalas, along with savage tribes including Khasas, Chivukas, Pulindas, Chinas, and Hunas, along with Keralas, and many other Mlechchhas. As this vast army of Mlechchhas, in various uniforms and armed with different weapons, sprang into life right before Viswamitra's eyes, they attacked the king’s soldiers. The Mlechchha forces were so numerous that each soldier of Viswamitra faced a gang of six or seven enemies. Bombarded with a heavy shower of weapons, Viswamitra’s troops broke and scattered in panic, fleeing in all directions, right before his eyes. But, O pride of Bharata’s lineage, Vasishtha's troops, even in their anger, did not take the life of any of Viswamitra’s men. Nandini merely caused the king’s army to be routed and driven away. Panic-stricken, they fled for twenty-seven full miles, crying out, and found no one to protect them. Witnessing this remarkable feat stemming from Brahmana power, Viswamitra grew disillusioned with Kshatriya strength and proclaimed, ‘What a shame on Kshatriya power! Brahmana power is true power! When considering strength and weakness, I see that asceticism is true strength.’ With that, the king, abandoning his vast lands and regal grandeur and turning away from all pleasures, focused his mind on asceticism. Succeeding in his ascetic practices and radiating the heat of his penance across the three worlds, he afflicted all beings and ultimately transformed into a Brahmana. The son of Kusika finally shared Soma with Indra himself in Heaven.’”
SECTION CLXXVIII
(Chaitraratha Parva continued)
“The Gandharva continued, ‘There was, O Partha, a king in this world, named Kalmashapada, who was of the race of Ikshvaku and was unequalled on earth for prowess. One day the king went from his capital into the woods for purposes of hunting, and this grinder of foes pierced (with his arrows) many deer and wild boars. And in those deep woods the king also slew many rhinoceroses. Engaged in sport for some length of time, the monarch became very much fatigued and at last he gave up the chase, desiring to rest awhile.
“The Gandharva continued, ‘There was a king in this world, O Partha, named Kalmashapada, who belonged to the Ikshvaku dynasty and was unmatched on earth for his strength. One day, the king left his capital to hunt in the woods, and this conqueror of enemies shot many deer and wild boars with his arrows. While deep in the forest, the king also killed several rhinoceroses. After engaging in this sport for a while, the monarch became very tired and eventually decided to stop the hunt, wanting to take a break for a bit.
“The great Viswamitra, endued with energy, had, a little while ago, desired to make that monarch his disciple. As the monarch, afflicted with hunger and thirst, was proceeding through the woods, he came across that best of Rishis, the illustrious son of Vasishtha, coming along the same path. The king ever victorious in battle saw that Muni bearing the name of Saktri, that illustrious propagator of Vasishtha’s race, the eldest of the high-souled Vasishtha’s hundred sons, coming along from opposite direction. The king, beholding him said, ‘Stand out of our way.’ The Rishi, addressing the monarch in a conciliatory manner, said unto him sweetly, ‘O king, this is my way. This is the eternal rule of morality indicated in every treatise on duty and religion, viz., that a king should ever make way for Brahmanas.’ Thus did they address each other respecting their right of way. ‘Stand aside, stand aside’, were the words they said unto each other. The Rishi, who was in the right, did not yield, nor did the king yield to him from pride and anger. That best of monarchs, enraged at the Rishi, refusing to yield him the way, acted like a Rakshasa, striking him with his whip. Thus whipped by the monarch, that best of Rishis, the son of Vasishtha, was deprived of his senses by anger, and speedily cursed that first of monarchs, saying, ‘O worst of kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from this day, became a Rakshasa subsisting on human flesh! Hence, thou worst of kings! thou shalt wander over the earth, affecting human form!’ Thus did the Rishi Sakti, endued with great prowess, speak unto king Kalmashapada. At this time Viswamitra, between whom and Vasishtha there was a dispute about the discipleship of Kalmashapada, approached the place where that monarch and Vasishtha’s son were. And, O Partha, that Rishi of severe ascetic penances, viz., Viswamitra of great energy, approached the pair (knowing by his spiritual insight that they had been thus quarrelling with each other). After the curse had been pronounced, that best of monarchs knew that Rishi to be Vasishtha’s son and equal unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of benefiting himself, remained on that spot, concealed from the sight of both by making himself invisible. Then that best of monarchs, thus cursed by Saktri, desiring to propitiate the Rishi began to humbly beseech him. And, O chief of the Kurus, Viswamitra, ascertaining the disposition of the king (and fearing that the difference might be made up), ordered a Rakshasa to enter the body of the king. And a Rakshasa of the name of Kinkara then entered the monarch’s body in obedience to Saktri’s curse and Viswamitra’s command. And knowing, O chastiser of foes, that the Rakshasa had possessed himself of the monarch, that best of Rishis, Viswamitra, then left the spot and went away.
The great Viswamitra, filled with energy, had recently wanted to make that king his disciple. As the king, suffering from hunger and thirst, was walking through the woods, he encountered the best of Rishis, the renowned son of Vasishtha, coming down the same path. The king, always victorious in battle, saw the sage known as Saktri, the distinguished descendant of Vasishtha, the oldest of Vasishtha’s hundred sons, approaching from the opposite direction. The king, noticing him, said, “Get out of my way.” The Rishi, speaking kindly, responded, “O king, this is my path. This is the eternal principle of morality stated in every text on duty and religion: a king should always give way to Brahmanas.” They continued to argue about their right of way. “Step aside, step aside,” they each insisted. The Rishi, who was in the right, refused to back down, and the king did not yield either, acting out of pride and anger. That noble king, furious at the Rishi and not granting him passage, behaved like a Rakshasa, striking him with his whip. Whipped by the king, that eminent Rishi, the son of Vasishtha, lost his composure from rage and quickly cursed that first of monarchs, saying, “O worst of kings, since you torment an ascetic like a Rakshasa, from this day on, you shall become a Rakshasa feeding on human flesh! Thus, you,
“Shortly after, O Partha, the monarch, possessed by the Rakshasa and terribly afflicted by him, lost all his senses. At this time a Brahmana beheld the king in the woods. Afflicted with hunger, that Brahmana begged of the king some food with meat. The royal sage, Kalmashapada, that cherisher of friends, answered the Brahmana, saying, ‘Stay thou here, O Brahmana for a moment. On my return, I will give thee whatever food thou desirest.’ Having said this, the monarch went away, but the Brahmana stayed on there. The high-minded king having roved for some time at pleasure and according to his will, at last entered his inner apartment. Thus waking at midnight and remembering his promise, he summoned his cook and told him of his promise unto the Brahmana staying in the forest. And he commanded him, saying, ‘Hie thee to that forest. A Brahmana waiteth for me in the hope of food. Go and entertain him with food and meat.’
“Shortly after, O Partha, the king, possessed by the Rakshasa and suffering terribly, lost all his senses. At this time, a Brahmana saw the king in the woods. Struggling with hunger, that Brahmana asked the king for some food with meat. The royal sage, Kalmashapada, who cared for his friends, replied to the Brahmana, saying, ‘Stay here for a moment, O Brahmana. When I return, I will give you whatever food you desire.’ Having said this, the king left, but the Brahmana waited there. The noble king, after roaming for a while as he pleased, finally entered his private chambers. Waking at midnight and remembering his promise, he called for his cook and told him about his promise to the Brahmana in the forest. He instructed him, saying, ‘Go to that forest. A Brahmana is waiting for me hoping for food. Go and provide him with food and meat.’”
“The Gandharva continued, ‘Thus commanded, the cook went out in search of meat. Distressed at not having found any, he informed the king of his failure. The monarch, however, possessed as he was by the Rakshasa, repeatedly said, without scruple of any kind, ‘Feed him with human flesh.’ The cook, saying, ‘So be it,’ went to the place where the (king’s) executioners were, and thence taking human flesh and washing and cooking it duly and covering it with boiled rice offered it unto that hungry Brahmana devoted to ascetic penances. But that best of Brahmanas, seeing with his spiritual sight that the food was unholy and, therefore, unworthy of being eaten, said these words with eyes red with anger, ‘Because that worst of kings offereth me food that is unholy and unworthy of being taken, therefore that wretch shall have himself a fondness for such food. And becoming fond of human flesh as cursed by Saktri of old, the wretch shall wander over the earth, alarming and otherwise troubling all creatures.’ The curse, therefore, on that king, thus repeated a second time, became very strong, and the king, possessed by a Rakshasa disposition, soon lost all his senses.
The Gandharva continued, "Following this order, the cook went out to find meat. Upset at not finding any, he told the king about his failure. However, the king, under the influence of the Rakshasa, shamelessly insisted, 'Feed him human flesh.' The cook replied, 'As you wish,' and went to where the king’s executioners were. He took some human flesh, washed it, cooked it properly, and covered it with boiled rice before offering it to the hungry Brahmana dedicated to ascetic practices. But that great Brahmana, seeing with his spiritual insight that the food was impure and therefore not fit to eat, said with eyes filled with rage, 'Since that despicable king offers me food that is unclean and unworthy, he himself will come to crave such food. And like those cursed by Saktri of old, this wretch will roam the earth, frightening and troubling all living beings.' The curse, repeated a second time, grew very strong, and the king, overtaken by a Rakshasa-like nature, soon lost all his senses."
“A little while after, O Bharata, that best of monarchs, deprived of all his senses by the Rakshasa within him, beholding Saktri who had cursed him, said, ‘Because thou hast pronounced on me this extraordinary curse, therefore, I shall begin my life of cannibalism by devouring thee.’ Having said this, the king immediately slew Saktri and ate him up, like a tiger eating the animal it was fond of. Beholding Saktri thus slain and devoured, Viswamitra repeatedly urged that Rakshasa (who was within the monarch) against the other sons of Vasishtha. Like a wrathful lion devouring small animals, that Rakshasa soon devoured the other sons of the illustrious Vasishtha that were junior to Saktri in age. But Vasishtha, learning that all his sons had been caused to be slain by Viswamitra, patiently bore his grief like the great mountain that bears the earth. That best of Munis, that foremost of intelligent men, was resolved rather to sacrifice his own life than exterminate (in anger) the race of Kusikas. The illustrious Rishi threw himself down from the summit of Meru, but he descended on the stony ground as though on a heap of cotton. And, O son of Pandu, when the illustrious one found that death did not result from that fall, he kindled a huge fire in the forest and entered it with alacrity. But that fire, though burning brightly, consumed him not. O slayer of foes, that blazing fire seemed to him cool. Then the great Muni under the influence of grief, beholding the sea, tied a stony weight to his neck and threw himself into its waters. But the waves soon cast him ashore. At last when that Brahmana of rigid vows succeeded not in killing himself by any means, he returned, in distress of heart, to his asylum.’”
“A little while later, O Bharata, that greatest of kings, overwhelmed by the demon within him, saw Saktri, who had cursed him, and said, ‘Since you’ve placed this terrible curse on me, I will start my cannibal life by devouring you.’ After saying this, the king immediately killed Saktri and ate him, like a tiger consuming its favorite prey. Watching Saktri killed and devoured, Viswamitra continually incited the demon (who was inside the king) against the other sons of Vasishtha. Like an angry lion eating smaller animals, that demon soon devoured the other younger sons of the renowned Vasishtha. But Vasishtha, upon learning that all his sons had been killed by Viswamitra, endured his sorrow patiently like a mighty mountain bearing the earth. That greatest of sages, the wisest of men, resolved to sacrifice his own life rather than annihilate the Kusika clan in anger. The illustrious Rishi jumped from the peak of Meru but landed on the rocky ground as if it were a soft pile of cotton. And, O son of Pandu, when he realized that the fall didn’t end his life, he quickly ignited a large fire in the forest and eagerly entered it. However, that fire, despite burning brightly, did not consume him. O slayer of foes, that raging fire felt cool to him. Then, overwhelmed by grief, the great sage tied a heavy stone around his neck and threw himself into the sea. But the waves quickly washed him back to shore. Finally, when that rigid vow-keeping Brahmana failed to take his own life by any means, he returned, heartbroken, to his hermitage.”
SECTION CLXXIX
(Chaitraratha Parva continued)
“The Gandharva continued, ‘Beholding his asylum bereft of his children, the Muni afflicted with great grief left it again. And in course of his wandering he saw, O Partha, a river swollen with the waters of the rainy season, sweeping away numberless trees and plants that had grown on its margin. Beholding this, O thou of Kuru’s race, the distressed Muni thinking that he would certainly be drowned if he fell into the waters of that river, he tied himself strongly with several cords and flung himself, under the influence of grief, into the current of that mighty stream. But, O slayer of foes, that stream soon cut those cords and cast the Rishi ashore. And the Rishi rose from the bank, freed from the cords with which he had tied himself. And because his cords were thus broken off by the violence of the current, the Rishi called the stream by the name of Vipasa (the cord-breaker). For his grief the Muni could not, from that time, stay in one place; he began to wander over mountains and along rivers and lakes. And beholding once again a river named Haimavati (flowing from Himavat) of terrible aspect and full of fierce crocodiles and other (aquatic) monsters, the Rishi threw himself into it, but the river mistaking the Brahmana for a mass of (unquenchable) fire, immediately flew in a hundred different directions, and hath been known ever since by the name of the Satadru (the river of a hundred courses). Seeing himself on the dry land even there he exclaimed, ‘O, I cannot die by my own hands!’ Saying this, the Rishi once more bent his steps towards his asylum. Crossing numberless mountains and countries, as he was about to re-enter his asylum, he was followed by his daughter-in-law named Adrisyanti. As she neared him, he heard the sound from behind of a very intelligent recitation of the Vedas with the six graces of elocution. Hearing that sound, the Rishi asked, ‘Who is it that followeth me?’ His daughter-in-law then answered, ‘I am Adrisyanti, the wife of Saktri. I am helpless, though devoted to asceticism.’ Hearing her, Vasishtha said, ‘O daughter, whose is this voice that I heard, repeating the Vedas along with the Angas like unto the voice of Saktri reciting the Vedas with the Angas?’ Adrisyanti answered, ‘I bear in my womb a child by thy son Saktri. He hath been here full twelve years. The voice thou hearest is that of the Muni, who is reciting the Vedas.’
“The Gandharva continued, ‘Seeing his home empty without his children, the Muni, overwhelmed with grief, left again. As he wandered, he came across a river swollen with the rainy season's waters, sweeping away countless trees and plants along its banks. Observing this, O descendant of Kuru, the distressed Muni feared he would drown if he fell into the river, so he tied himself tightly with several cords and, overcome by grief, threw himself into the raging current. But, O destroyer of enemies, the river soon broke those cords and washed the Rishi to the shore. The Rishi stood up on the bank, free from the ties he had bound himself with. Since the river had severed his cords with its force, he named the stream Vipasa (the cord-breaker). Because of his sorrow, the Muni could not stay in one place; he began to wander over mountains and alongside rivers and lakes. He then encountered a river called Haimavati (flowing from Himavat), fearsome in appearance and filled with fierce crocodiles and other aquatic beasts. The Rishi jumped into it, but the river, mistaking the Brahmana for a mass of unquenchable fire, immediately split into a hundred different paths, and has since been known as the Satadru (the river of a hundred courses). Finding himself on dry land even there, he exclaimed, ‘Oh, I cannot die by my own hands!’ Saying this, the Rishi again headed back to his home. Crossing countless mountains and regions, just as he was about to re-enter his abode, he was followed by his daughter-in-law named Adrisyanti. As she approached, he heard from behind a knowledgeable recitation of the Vedas, perfectly articulated. Hearing that sound, the Rishi asked, ‘Who is following me?’ His daughter-in-law then replied, ‘I am Adrisyanti, the wife of Saktri. I am helpless, but dedicated to asceticism.’ Hearing her, Vasishtha said, ‘O daughter, whose voice is this repeating the Vedas with the six graces of articulation, like Saktri’s voice when he recites the Vedas with the Angas?’ Adrisyanti answered, ‘I carry in my womb a child by your son Saktri. He has been here for twelve years. The voice you hear is that of the Muni reciting the Vedas.’”
“The Gandharva continued, ‘Thus addressed by her the illustrious Vasishtha became exceedingly glad. And saying, ‘O, there is a child (of my race)!’—he refrained, O Partha, from self-destruction. The sinless one accompanied by his daughter-in-law, then returned to his asylum. And the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada. The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi, became filled with wrath and rose up, desiring to devour him. And Adrisyanti beholding before her that the Rakshasa of cruel deeds, addressed Vasishtha in these words, full of anxiety and fear, ‘O illustrious one, the cruel Rakshasa, like unto Death himself armed with (his) fierce club, cometh towards us with a wooden club in hand! There is none else on earth, except thee, O illustrious one, and, O foremost of all that are conversant with the Vedas to restrain him today. Protect me, O illustrious one, from this cruel wretch of terrible mien. Surely, the Rakshasa cometh hither to devour us’ Vasishtha, hearing this, said, ‘Fear not, O daughter, there is no need of any fear from any Rakshasa. This one is no Rakshasa from whom thou apprehendest such imminent danger. This is king Kalmashapada endued with great energy and celebrated on earth. That terrible man dwelleth in these woods.’
“The Gandharva continued, ‘After she spoke to him, the famous Vasishtha was very happy. Saying, ‘Oh, I have a child (from my lineage)!’—he held back from taking his own life, O Partha. The sinless one, with his daughter-in-law, then returned to his hermitage. One day, while in the quiet woods, the Rishi encountered the Rakshasa Kalmashapada. The king, O Bharata, overtaken by the fierce Rakshasa, grew furious upon seeing the Rishi and stood up, wanting to eat him. Adrisyanti, seeing the cruel Rakshasa before her, spoke to Vasishtha, filled with worry and fear, ‘O illustrious one, the cruel Rakshasa, like Death himself armed with a fierce club, comes toward us with a wooden club in hand! There is no one else on earth, except you, O illustrious one, and you, O foremost of all scholars of the Vedas, can stop him today. Please protect me, O illustrious one, from this terrible wretch. Surely, the Rakshasa is coming here to devour us.’ Vasishtha, hearing this, said, ‘Do not be afraid, O daughter; there is no reason for fear from any Rakshasa. This one is not the Rakshasa you fear. This is King Kalmashapada, who is very powerful and well-known on earth. That fierce man lives in these woods.’”
“The Gandharva continued, ‘Beholding him advancing, the illustrious Rishi Vasishtha, endued with great energy, restrained him, O Bharata, by uttering the sound Hum. Sprinkling him again with water sanctified with incantations the Rishi freed the monarch from that terrible curse. For twelve years the monarch had been overwhelmed by the energy of Vasishtha’s son like Surya seized by the planet (Rahu) during the season of an eclipse. Freed from the Rakshasa the monarch illumined that large forest by his splendour like the sun illumining the evening clouds. Recovering his power of reason, the king saluted that best of Rishis with joined palms and said, ‘O illustrious one, I am the son of Sudasa and thy disciple, O best of Munis! O, tell me what is thy pleasure and what I am to do.’ Vasishtha replied, saying, ‘My desire hath already been accomplished. Return now to thy kingdom and rule thy subjects. And, O chief of men, never insult Brahmanas any more.’ The monarch replied, ‘O illustrious one, I shall never more insult superior Brahmanas. In obedience to thy command I shall always worship Brahmanas. But, O best of Brahmanas, I desire to obtain from thee that by which, O foremost of all that are conversant with the Vedas, I may be freed from the debt I owe to the race of Ikshvaku! O best of men, it behoveth thee to grant me, for the perpetuation of Ikshvaku’s race, a desirable son possessing beauty and accomplishments and good behaviour.’
“The Gandharva continued, ‘As he approached, the renowned sage Vasishtha, full of energy, stopped him, O Bharata, by saying the word Hum. Sprinkling him again with water blessed by incantations, the sage freed the king from that terrible curse. For twelve years, the king had been overwhelmed by the power of Vasishtha’s son, like the sun caught by the planet Rahu during an eclipse. Released from the Rakshasa, the king brightened that vast forest with his radiance, like the sun brightening the evening clouds. Regaining his senses, the king bowed to that greatest of sages with his palms joined and said, ‘O illustrious one, I am the son of Sudasa and your disciple, O best of sages! Please tell me what you wish and what I should do.’ Vasishtha replied, ‘My wish has already been fulfilled. Return now to your kingdom and rule your people. And, O chief of men, never insult Brahmanas again.’ The king responded, ‘O illustrious one, I will never insult the noble Brahmanas again. Following your command, I will always honor Brahmanas. But, O best of Brahmanas, I wish to receive from you a means by which, O foremost of Vedic scholars, I can be relieved from the debt I owe to the Ikshvaku race! O best of men, I request that you grant me, for the continuation of Ikshvaku’s lineage, a worthy son who possesses beauty, skills, and good character.’”
“The Gandharva continued, ‘Thus addressed, Vasishtha, that best of Brahmanas devoted to truth replied unto that mighty bowman of a monarch, saying, ‘I will give you.’ After some time, O prince of men, Vasishtha, accompanied by the monarch, went to the latter’s capital known all over the earth by the name of Ayodhya. The citizens in great joy came out to receive the sinless and illustrious one, like the dwellers in heaven coming out to receive their chief. The monarch, accompanied by Vasishtha, re-entered his auspicious capital after a long time. The citizens of Ayodhya beheld their king accompanied by his priest, as if he were the rising sun. The monarch who was superior to everyone in beauty filled by his splendour the whole town of Ayodhya, like the autumnal moon filling by his splendour the whole firmament. And the excellent city itself, in consequence of its streets having been watered and swept, and of the rows of banners and pendants beautifying it all around, gladdened the monarch’s heart. And, O prince of Kuru’s race, the city filled as it was with joyous and healthy souls, in consequence of his presence, looked gay like Amaravati with the presence of the chief of the celestials. After the royal sage had entered his capital, the queen, at the king’s command, approached Vasishtha. The great Rishi, making a covenant with her, united himself with her according to the high ordinance. And after a little while, when the queen conceived, that best of Rishis, receiving the reverential salutations of the king, went back to his asylum. The queen bore the embryo in her womb for a long time. When she saw that she did not bring forth anything, she tore open her womb by a piece of stone. It was then that at the twelfth year (of the conception) was born Asmaka, that bull amongst men, that royal sage who founded (the city of) Paudanya.’”
"The Gandharva continued, 'In response, Vasishtha, the greatest of Brahmanas devoted to truth, replied to that powerful archer of a king, saying, 'I will give you.' After some time, O prince, Vasishtha, along with the king, went to the king’s capital, which is known throughout the world as Ayodhya. The citizens, filled with joy, came out to welcome the virtuous and distinguished one, like heavenly beings welcoming their leader. The king, accompanied by Vasishtha, re-entered his blessed capital after a long time. The people of Ayodhya saw their king with his priest, as if he were the rising sun. The king, more beautiful than anyone, illuminated the entire town of Ayodhya with his radiance, like the autumn moon lighting up the night sky. The splendid city itself, with its streets washed and cleaned and rows of banners and decorations adorning it, lifted the king's spirits. And, O prince of Kuru’s lineage, the city, brimming with happy and well-nourished people, looked vibrant like Amaravati in the presence of the king of the gods. After the royal sage entered his capital, the queen approached Vasishtha at the king’s request. The great sage made a sacred bond with her, joining with her according to the esteemed tradition. After a short while, when the queen became pregnant, that revered sage received the king’s respectful greetings and returned to his hermitage. The queen carried the child in her womb for a long time. When she found that she had not given birth, she used a stone to cut open her womb. It was then that, in the twelfth year after conception, Asmaka was born, that great man and royal sage who established the city of Paudanya.'”
SECTION CLXXX
(Chaitraratha Parva continued)
“The Gandharva continued, ‘Then, O Partha, Adrisyanti, who had been residing in Vasishtha’s asylum, brought forth (when the time came) a son who was the perpetuator of Saktri’s race and who was a second Saktri in everything. O foremost of Bharatas, that best of Munis, the illustrious Vasishtha himself performed the usual after-birth ceremonies of his grandson. And, because the Rishi Vasishtha had resolved on self-destruction but had abstained therefrom as soon as he knew of the existence of that child, that child, when born, was called Parasara (the vivifier of the dead). The virtuous Parasara, from the day of his birth, knew Vasishtha for his father and behaved towards the Muni as such. One day, O son of Kunti, the child addressed Vasishtha, that first of Brahmana sages, as father, in the presence of his mother Adrisyanti. Adrisyanti, hearing the very intelligible sound father sweetly uttered by her son, addressed him with tearful eyes and said, ‘O child, do not address this thy grandfather as father? Thy father, O son, has been devoured by a Rakshasa in a different forest. O innocent one, he is not thy father whom thou regardest so. The revered one is the father of that celebrated father of thine.’ Thus addressed by his mother that best of Rishis of truthful speech, gave way to sorrow, but soon fired up and resolved to destroy the whole creation. Then that illustrious and great ascetic Vasishtha, that foremost of all persons conversant with Brahma, that son of Mitravaruna, that Rishi acquainted with positive truth, addressed his grandson who had set his heart upon the destruction of the world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in driving out that resolution from his grandson’s mind.’
“The Gandharva continued, ‘Then, O Partha, Adrisyanti, who had been living in Vasishtha’s asylum, gave birth to a son who continued Saktri’s lineage and was a second Saktri in every way. O foremost of Bharatas, that best of sages, the illustrious Vasishtha himself performed the traditional after-birth ceremonies for his grandson. And because Rishi Vasishtha had contemplated self-destruction but refrained from it once he learned about the child’s existence, the child was named Parasara (the vivifier of the dead) upon his birth. The virtuous Parasara, from the moment he was born, acknowledged Vasishtha as his father and treated the sage as such. One day, O son of Kunti, the child called Vasishtha, the foremost of Brahmana sages, father, in the presence of his mother Adrisyanti. Adrisyanti, hearing her son sweetly call out ‘father,’ spoke to him with tearful eyes, saying, ‘O child, do not call your grandfather father. Your real father was killed by a Rakshasa in another forest. O innocent one, that is not your father. The revered one is the father of your celebrated father.’ Addressed in this way, that best of truthful Rishis felt sorrow, but soon became determined to destroy all of creation. Then that illustrious and great ascetic Vasishtha, the foremost among those who understand Brahma, the son of Mitravaruna, and the sage familiar with absolute truth, spoke to his grandson who was set on the destruction of the world. Listen, O Arjuna, to the arguments with which Vasishtha managed to remove that resolution from his grandson’s mind.’
“The Gandharva continued, ‘Then Vasishtha said, ‘There was a celebrated king of the name of Kritavirya. That bull among the kings of the earth was the disciple of the Veda-knowing Bhrigus. That king, O child, after performing the Soma sacrifice, gratified the Brahmanas with great presents of rice and wealth. After that monarch had ascended to heaven, an occasion came when his descendants were in want of wealth. And knowing that the Bhrigus were rich, those princes went unto those best of Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect their wealth, buried it under earth; and some from fear of the Kshatriyas, began to give away their wealth unto (other) Brahmanas; while some amongst them duly gave unto the Kshatriyas whatever they wanted. It happened, however, that some Kshatriyas, in digging as they pleased at the house of particular Bhargava, came upon a large treasure. And the treasure was seen by all those bulls among Kshatriyas who had been there. Enraged at what they regarded as the deceitful behaviour of the Bhrigus, the Kshatriyas insulted the Brahmanas, though the latter asked for mercy. And those mighty bowmen began to slaughter the Bhrigus with their sharp arrows. And the Kshatriyas wandered over the earth, slaughtering even the embryos that were in the wombs of the women of the Bhrigu race. And while the Bhrigu race was thus being exterminated, the women of that tribe fled from fear to the inaccessible mountains of Himavat. And one amongst these women, of tapering thighs, desiring to perpetuate her husband’s race, held in one of her thighs an embryo endued with great energy. A certain Brahmana woman, however, who came to know this fact, went from fear unto the Kshatriyas and reported the matter unto them. And the Kshatriyas then went to destroy that embryo. Arrived at the place, they beheld the would-be mother blazing with inborn energy, and the child that was in her thigh came out tearing up the thigh and dazzling the eyes of those Kshatriyas like the midday sun. Thus deprived of their eyes, the Kshatriyas began to wander over those inaccessible mountains. And distressed at the loss of sight, the princes were afflicted with woe, and desirous of regaining the use of their eyes they resolved to seek the protection of that faultless woman. Then those Kshatriyas, afflicted with sorrow, and from loss of sight like unto a fire that hath gone out, addressed with anxious hearts that illustrious lady, saying, ‘By thy grace. O lady, we wish to be restored to sight. We shall then return to our homes all together and abstain for ever from our sinful practice. O handsome one, it behoveth thee with thy child to show us mercy. It behoveth thee to favour these kings by granting them their eye-sight.’”
“The Gandharva continued, ‘Then Vasishtha said, ‘There was a famous king named Kritavirya. That standout king among the rulers was a student of the Veda-knowing Bhrigus. After performing the Soma sacrifice, this king, O child, generously rewarded the Brahmanas with abundant gifts of rice and riches. After that king ascended to heaven, there came a time when his descendants were in need of wealth. Knowing that the Bhrigus were wealthy, those princes approached those premier Brahmanas in the guise of beggars. Some of the Bhrigus, to protect their wealth, buried it underground; others, fearing the Kshatriyas, began giving away their riches to (other) Brahmanas; while some among them properly provided for the Kshatriyas' requests. However, some Kshatriyas, while digging at the residence of a specific Bhargava, discovered a large treasure. The treasure was seen by all the noble Kshatriyas present. Angered by what they perceived as deceitful behavior from the Bhrigus, the Kshatriyas insulted the Brahmanas, despite their pleas for mercy. Those mighty archers began to attack the Bhrigus with their sharp arrows. The Kshatriyas roamed the land, even slaughtering the unborn children of women from the Bhrigu lineage. As the Bhrigu race faced destruction, the women of that tribe fled in fear to the remote mountains of Himavat. Among these women was one with slender thighs, wishing to continue her husband’s lineage, who held an embryo imbued with great strength in one of her thighs. A certain Brahmana woman, learning of this, out of fear went to the Kshatriyas and reported the matter to them. The Kshatriyas then decided to destroy that embryo. When they arrived at the location, they saw the would-be mother radiating with innate energy, and the child within her thigh emerged, tearing apart the thigh and shining like the midday sun in the eyes of those Kshatriyas. Blinded, the Kshatriyas began to wander across those remote mountains. Grieved by their loss of sight, the princes, feeling sorrowful and wishing to regain their vision, resolved to seek the help of that virtuous woman. Then those Kshatriyas, filled with despair, like a fire that has gone out, pleaded with that renowned lady, saying, ‘By your grace, O lady, we wish to regain our sight. We will then return to our homes together and refrain forever from our sinful ways. O beautiful one, it is right for you with your child to show us mercy. It is right for you to grant these kings their eyesight.’”
SECTION CLXXXI
(Chaitraratha Parva continued)
“Vasishtha continued, ‘The Brahmana lady, thus addressed by them, said, ‘Ye children, I have not robbed you of your eye-sight, nor am I angry with you. This child, however, of the Bhrigu race hath certainly been angry with you. There is little doubt, ye children, that ye have been robbed of your sight by that illustrious child whose wrath hath been kindled at the remembrance of the slaughter of his race. Ye children, while ye were destroying even the embryos of the Bhrigu race, this child was held by me in my thigh for a hundred years! And in order that the prosperity of Bhrigu’s race might be restored, the entire Vedas with their branches came unto this one even while he was in the womb. It is plain that this scion of the Bhrigu race, enraged at the slaughter of his fathers, desireth to slay you! It is by his celestial energy that your eyes have been scorched. Therefore, ye children, pray ye unto this my excellent child born of my thigh. Propitiated by your homage he may restore your eye-sight.’
“Vasishtha continued, ‘The Brahmana lady, addressed by them, said, ‘Children, I haven’t taken your eyesight, nor am I angry with you. However, this child from the Bhrigu lineage has certainly been upset with you. There’s no doubt, children, that you have lost your sight because of that noble child, whose anger has been ignited by the memory of his people being killed. While you were destroying even the unborn of the Bhrigu lineage, I held this child in my thigh for a hundred years! And to restore the prosperity of the Bhrigu lineage, the entire Vedas with their sections came to this one while he was in my womb. It’s clear that this descendant of the Bhrigu lineage, furious about the slaughter of his ancestors, wants to kill you! It’s by his divine power that your eyes have been burnt. So, children, please pray to this my remarkable child born from my thigh. If you honor him, he may restore your eyesight.’
“Vasishtha continued, ‘Hearing those words of the Brahmana lady, all these princes addressed the thigh-born child, saying, ‘Be propitious!’ And the child became propitious unto them. And that best of Brahmana Rishis, in consequence of his having been born after tearing open his mother’s thigh, came to be known throughout the three worlds by the name of Aurva (thigh-born). And those princes regaining their eye-sight went away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the whole world. And the high-souled Rishi set his heart, O child, upon the destruction of every creature in the world. And that scion of the Bhrigu race, for paying homage (as he regarded) unto his slaughtered ancestors, devoted himself to the austerest of penances with the object of destroying the whole world. And desirous of gratifying his ancestors, the Rishi afflicted by his severe asceticism the three worlds with the celestials, the Asuras and human beings. The Pitris, then, learning what the child of their race was about, all came from their own region unto the Rishi and addressing him said:
“Vasishtha continued, ‘After hearing the words of the Brahmana lady, all the princes spoke to the child born from the thigh, saying, ‘Be favorable!’ And the child became favorable to them. Because he was born after emerging from his mother’s thigh, he became known throughout the three worlds as Aurva (thigh-born). The princes regained their eyesight and left. However, the Muni Aurva from the Bhrigu lineage decided to conquer the entire world. The noble Rishi fixed his heart, O child, on the destruction of every living being. This descendant of the Bhrigu took up severe penances in homage to his slain ancestors, intending to annihilate the whole world. In his desire to please his ancestors, the Rishi afflicted the three worlds—the celestial beings, the Asuras, and humanity—with his intense ascetic practices. The Pitris, learning about what their descendant was up to, all came from their realm to the Rishi and said to him:
‘Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath been witnessed by us. Be propitious unto the three worlds. O, control thy wrath. O child, it was not from incapacity that the Bhrigus of souls under complete control were, all of them, indifferent to their own destruction at the hands of the murderous Kshatriyas. O child, when we grew weary of the long periods of life alloted to us, it was then that we desired our own destruction through the instrumentality of the Kshatriyas. The wealth that the Bhrigus had placed in their house underground had been placed only with the object of enraging the Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as we were desirous of heaven, of what use could wealth be to us? The treasurer of heaven (Kuvera) had kept a large treasure for us. When we found that death could not, by any means, overtake us all, it was then, O child, that we regarded this as the best means (of compassing our desire). They who commit suicide never attain to regions that are blessed. Reflecting upon this, we abstained from self-destruction. That which, therefore thou desirest to do is not agreeable to us. Restrain thy mind, therefore, from the sinful act of destroying the whole world. O child, destroy not the Kshatriyas nor the seven worlds. O, kill this wrath of thine that staineth thy ascetic energy.’”
‘Aurva, my son, you have been intense in your ascetic practices. We have witnessed your power. Please be kind to the three worlds. Control your anger. Child, it wasn't out of weakness that the Bhrigus, who were fully in control of themselves, were indifferent to their own destruction at the hands of the ruthless Kshatriyas. It was when we became weary of the long lives we were given that we sought our own destruction through the Kshatriyas. The wealth that the Bhrigus buried underground was meant solely to provoke the Kshatriyas and start a conflict with them. Best of Brahmanas, since we desired heaven, what good would wealth do us? The treasurer of heaven (Kuvera) had reserved a vast treasure for us. When we realized that death could not catch us all, it was then, my child, that we saw this as the best way to achieve our desire. Those who commit suicide never reach blessed realms. Keeping this in mind, we chose not to end our lives. Therefore, what you wish to do does not please us. Hold back your mind from the sinful act of destroying the entire world. Child, do not destroy the Kshatriyas or the seven worlds. Conquer this anger of yours that taints your ascetic energy.’”
SECTION CLXXXII
(Chaitraratha Parva continued)
“The Gandharva said, ‘Vasishtha after this, continued the narration saying, ‘Hearing these words of the Pitris, Aurva, O child, replied unto them to this effect:
“The Gandharva said, ‘After this, Vasishtha continued the story, saying, ‘Upon hearing the words of the Pitris, Aurva, O child, responded to them in this way:
‘Ye Pitris, the vow I have made from anger for the destruction of all the worlds, must not go in vain. I cannot consent to be one whose anger and vows are futile. Like fire consuming dry woods, this rage of mine will certainly consume me if I do not accomplish my vow. The man that represseth his wrath that hath been excited by (adequate) cause, becometh incapable of duly compassing the three ends of life (viz., religion, profit and pleasure). The wrath that kings desirous of subjugating the whole earth exhibit, is not without its uses. It serveth to restrain the wicked and to protect the honest. While lying unborn within my mother’s thigh, I heard the doleful cries of my mother and other women of the Bhrigu race who were then being exterminated by the Kshatriyas. Ye Pitris, when those wretches of Kshatriyas began to exterminate the Bhrigus together with unborn children of their race, it was then that wrath filled my soul. My mother and the other women of our race, each in an advanced state of pregnancy, and my father, while terribly alarmed, found not in all the worlds a single protector. Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs. If there be a punisher of crimes in the worlds no one in all the worlds would dare commit a crime; if he findeth not a punisher, the number of sinners becometh large. The man who having the power to prevent or punish sin doth not do so knowing that a sin hath been committed, is himself defiled by that sin. When kings and others, capable of protecting my fathers, protect them not, postponing that duty preferring the pleasures of life, I have just cause to be enraged with them. I am the lord of the creation, capable of punishing its iniquity. I am incapable of obeying your command. Capable of punishing this crime, if I abstain from so doing, men will once more have to undergo a similar persecution. The fire of my wrath too that is ready to consume the worlds, if repressed, will certainly consume by its own energy my own self. Ye masters, I know that ye ever seek the good of the worlds: direct me, therefore, as to what may benefit both myself and the worlds.’
‘Oh Pitris, the vow I made out of anger for the destruction of all worlds must not go to waste. I can't be the one whose anger and vows prove to be meaningless. Like a fire burning through dry wood, this rage will surely consume me if I don’t fulfill my vow. A person who suppresses their anger at a just cause becomes incapable of achieving the three goals of life (namely, religion, profit, and pleasure). The anger that kings show when they want to conquer the earth is not without purpose. It helps to restrain the wicked and protect the honest. While I was still in my mother’s womb, I heard the mournful cries of my mother and other women of the Bhrigu race who were being killed by the Kshatriyas. Oh Pitris, when those Kshatriyas began to wipe out the Bhrigus along with the unborn children of their race, that’s when my soul was filled with rage. My mother and the other pregnant women of our race, along with my father, who was extremely alarmed, found no protector in all the worlds. At that moment, when the Bhrigu women found no one to protect them, my mother held me close. If there were a punisher of crimes in the worlds, no one would dare to commit a crime; but if there is no punisher, the number of sinners increases. A person who could stop or penalize sin but chooses not to, knowing a sin has occurred, becomes tainted by that sin themselves. When kings and others who could protect my family fail to do so, preferring the pleasures of life instead, I have every right to be angry with them. I am the lord of creation, capable of punishing its wrongdoings. I cannot follow your command. If I have the ability to punish this crime and choose not to, people will once again endure similar suffering. If I suppress the fire of my wrath, which is ready to consume the worlds, it will eventually engulf me instead. Oh masters, I understand that you always seek the good of the worlds: guide me, therefore, on what will benefit both me and the worlds.’
“Vasishtha continued, ‘The Pitris replied saying, O, throw this fire that is born of thy wrath and that desireth to consume the worlds, into the waters. That will do thee good. The worlds, indeed, are all dependent on water (as their elementary cause). Every juicy substance containeth water, indeed the whole universe is made of water. Therefore, O thou best of Brahmanas, cast thou this fire of thy wrath into the waters. If, therefore, thou desirest it, O Brahmana, let this fire born of thy wrath abide in the great ocean, consuming the waters thereof, for it hath been said that the worlds are made of water. In this way, O thou sinless one, thy word will be rendered true, and the worlds with the gods will not be destroyed.’
“Vasishtha continued, ‘The Ancestors replied, saying, O, throw this fire born from your anger that wants to devour the worlds into the waters. That will be good for you. The worlds are indeed all reliant on water as their fundamental source. Every juicy substance contains water; in fact, the whole universe is made of water. Therefore, O best of the Brahmanas, throw this fire of your anger into the waters. If you desire this, O Brahmana, let this fire born of your anger reside in the great ocean, consuming its waters, for it has been said that the worlds are made of water. In this way, O sinless one, your word will be proven true, and neither the worlds nor the gods will be destroyed.’”
“Vasishtha continued, ‘Then, O child, Aurva cast the fire of his wrath into the abode of Varuna. And that fire which consumeth the waters of the great ocean, became like unto a large horse’s head which persons conversant with the Vedas call by the name of Vadavamukha. And emitting itself from that mouth it consumeth the waters of the mighty ocean. Blest be thou! It behoveth not thee, therefore, to destroy the worlds. O thou Parasara, who art acquainted with the higher regions, thou foremost of wise men!’”
“Vasishtha continued, ‘Then, dear child, Aurva unleashed his wrath like a fire into Varuna's domain. That fire, which devours the waters of the vast ocean, resembled the head of a huge horse, which those knowledgeable in the Vedas refer to as Vadavamukha. And from that mouth, it consumes the waters of the mighty ocean. May you be blessed! Therefore, it is not necessary for you to bring destruction upon the worlds. O Parasara, who knows the higher realms, you are the wisest of wise men!’”
SECTION CLXXXIII
(Chaitraratha Parva continued)
“The Gandharva continued, ‘The Brahmana sage (Parasara) thus addressed by the illustrious Vasishtha restrained his wrath from destroying the worlds. But the Rishi Parasara endued with great energy—the son of Saktri—the foremost of all persons acquainted with the Vedas—performed a grand Rakshasa sacrifice. And remembering the slaughter of (his father) Saktri, the great Muni began to consume the Rakshasas, young and old, in the sacrifice he performed. And Vasishtha did not restrain him from this slaughter of the Rakshasa, from the determination of not obstructing this second vow (of his grandson). And in that sacrifice the great Muni Parasara sat before three blazing fires, himself like unto a fourth fire. And the son of Saktri, like the Sun just emerging from the clouds, illuminated the whole firmament by that stainless sacrifice of his into which large were the libations poured of clarified butter. Then Vasishtha and the other Rishis regarded that Muni blazing with his own energy as if he were the second Sun. Then the great Rishi Atri of liberal soul desirous of ending that sacrifice, an achievement highly difficult for others,—came to that place. And there also came, O thou slayer of all foes, Pulastya and Pulaha, and Kratu the performer of many great sacrifices, all influenced by the desire of saving the Rakshasas. And, O thou bull of the Bharata race, Pulastya then, seeing that many Rakshasas had already been slain, told these words unto Parasara that oppressor of all enemies:
“The Gandharva continued, ‘The Brahmana sage (Parasara), addressed by the illustrious Vasishtha, held back his anger from destroying the worlds. But the powerful Rishi Parasara—the son of Saktri and the foremost expert on the Vedas—performed a significant Rakshasa sacrifice. Remembering the death of his father Saktri, the great sage began to sacrifice the Rakshasas, both young and old. Vasishtha did not stop him from this slaughter, honoring his determination to fulfill this second vow. In that sacrifice, the great sage Parasara sat in front of three blazing fires, himself like a fourth fire. The son of Saktri, like the Sun emerging from the clouds, illuminated the entire sky with his pure sacrifice, enriched by large offerings of clarified butter. Then Vasishtha and the other Rishis viewed that sage burning with his own energy as if he were a second Sun. The renowned Rishi Atri, known for his generosity and wanting to conclude the sacrifice—a challenging task for others—arrived at that place. Also present were, O slayer of all foes, Pulastya, Pulaha, and Kratu, who performed many great sacrifices, all motivated by the desire to save the Rakshasas. And, O you strong one of the Bharata lineage, Pulastya, seeing that many Rakshasas had already fallen, spoke these words to Parasara, the vanquisher of all enemies:’”
‘There is no obstruction, I hope, to this sacrifice of thine, O child! Takest thou any pleasure, O child, in this slaughter of even all those innocent Rakshasas that know nothing of thy father’s death. It behoveth thee not to destroy any creatures thus. This, O child, is not the occupation of a Brahmana devoted to asceticism. Peace is the highest virtue. Therefore, O Parasara, establish thou peace. How hast thou, O Parasara, being so superior, engaged thyself in such a sinful practice? It behoveth not thee to transgress against Saktri himself who was well-acquainted with all rules of morality. It behoveth not thee to extirpate any creatures. O descendant of Vasishtha’s race, that which befell thy father was brought about by his own curse. It was for his own fault that Saktri was taken hence unto heaven. O Muni, no Rakshasa was capable of devouring Saktri; he himself provided for his own death. And, O Parasara, Viswamitra was only a blind instrument in that matter. Both Saktri and Kalmashapada, having ascended to heaven are enjoying great happiness. And, the other sons also of the great Rishi Vasishtha who were younger than Saktri, are even now enjoying themselves with the celestials. And, O child, O offspring of Vasishtha’s son, thou hast also been, in this sacrifice, only an instrument in the destruction of these innocent Rakshasas. O, blest be thou! Abandon this sacrifice of thine. Let it come to an end.’
‘There’s no obstacle, I hope, to this sacrifice of yours, O child! Do you find any joy, O child, in this slaughter of all those innocent Rakshasas who know nothing of your father’s death? You shouldn’t destroy any creatures like this. This, O child, is not what a Brahmana dedicated to asceticism should do. Peace is the highest virtue. So, O Parasara, you should promote peace. How could you, O Parasara, being so superior, involve yourself in such a sinful act? You shouldn’t go against Saktri himself, who was well-versed in all rules of morality. You shouldn’t eliminate any creatures. O descendant of Vasishtha’s lineage, what happened to your father was due to his own curse. It was his own fault that Saktri was taken to heaven. O Muni, no Rakshasa could have consumed Saktri; he was the cause of his own death. And, O Parasara, Viswamitra was just a blind instrument in that situation. Both Saktri and Kalmashapada, having ascended to heaven, are enjoying great happiness. And, the other sons of the great Rishi Vasishtha, who were younger than Saktri, are also currently enjoying themselves with the celestials. And, O child, O offspring of Vasishtha’s son, you have also been merely an instrument in the destruction of these innocent Rakshasas during this sacrifice. O, may you be blessed! Abandon this sacrifice of yours. Let it come to an end.’
“The Gandharva continued, ‘Thus addressed by Pulastya, as also by the intelligent Vasishtha, that mighty Muni—the son of Saktri then brought that sacrifice to an end. And the Rishi cast the fire that he had ignited for the purpose of the Rakshasas’ sacrifice into the deep woods on the north of the Himavat. And that fire may be seen to this day consuming Rakshasas and trees and stones in all seasons.’”
“The Gandharva continued, ‘After being addressed by Pulastya and the wise Vasishtha, the powerful sage—the son of Saktri—ultimately concluded the sacrifice. The sage then threw the fire he had lit for the Rakshasas’ sacrifice into the deep woods north of the Himavat. That fire can still be seen today burning Rakshasas, trees, and stones in every season.’”
SECTION CLXXXIV
(Chaitraratha Parva continued)
“Arjuna asked, ‘What for, O Gandharva, did king Kalmashapada command his queen to go unto that foremost of all persons conversant with the Vedas—the master Vasishtha? Why also did that illustrious and great Rishi Vasishtha himself who was acquainted with every rule of morality know a woman he should not have known? O friend, was this an act of sin on the part of Vasishtha? It behoveth thee to remove the doubts I entertain and refer to thee for solution.’
Arjuna asked, "Why did King Kalmashapada tell his queen to go to the greatest expert on the Vedas—master Vasishtha? And why did the esteemed sage Vasishtha, who knew every moral principle, engage with a woman he shouldn’t have? Friend, was this a sinful act by Vasishtha? You need to clear my doubts, and I look to you for answers."
“The Gandharva replied, saying, ‘O irrepressible Dhananjaya, listen to me as I answer the question thou hast asked in respect of Vasishtha and king Kalmashapada that cherisher of friends. O thou best of the Bharatas, I have told thee all about the curse of king Kalmashapada by Saktri, the illustrious son of Vasishtha. Brought under the influence of the curse, that smiter of all foes—king Kalmashapada—with eyes whirling in anger went out of his capital accompanied by his wife. And entering with his wife the solitary woods the king began to wander about. And one day while the king under the influence of the curse was wandering through that forest abounding in several kinds of deer and various other animals and overgrown with numerous large trees and shrubs and creepers and resounding with terrible cries, he became exceedingly hungry. And the monarch thereupon began to search for some food. Pinched with hunger, the king at last saw, in a very solitary part of the woods, a Brahmana and his wife enjoying each other. Alarmed at beholding the monarch the couple ran away, their desire ungratified. Pursuing the retreating pair, the king forcibly seized the Brahmana. Then the Brahmani, beholding her lord seized, addressed the monarch, saying, ‘Listen to what I say, O monarch of excellent vows! It is known all over the world that thou art born in the solar race, and that thou art ever vigilant in the practice of morality and devoted to the service of thy superiors. It behoveth thee not to commit sin, O thou irrepressible one, deprived though thou hast been of thy senses by (the Rishi’s) curse. My season hath come, and wishful of my husband’s company I was connected with him. I have not been gratified yet. Be propitious unto us, O thou best of kings! Liberate my husband.’ The monarch, however, without listening to her cries cruelly devoured her husband like a tiger devouring its desirable prey. Possessed with wrath at this sight, the tears that that woman shed blazed up like fire and consumed everything in that place. Afflicted with grief at the calamity that overtook her lord, the Brahmani in anger cursed the royal sage Kalmashapada, ‘Vile wretch, since thou hast today cruelly devoured under my very nose my illustrious husband dear unto me, even before my desires have been gratified, therefore shall thou, O wicked one afflicted by my curse, meet with instant death when thou goest in for thy wife in season. And thy wife, O wretch, shall bring forth a son uniting herself with that Rishi Vasishtha whose children have been devoured by thee. And that child, O worst of kings, shall be the perpetuator of thy race.’ And cursing the monarch thus, that lady of Angira’s house bearing every auspicious mark, entered the blazing fire in the very sight of the monarch. And, O thou oppressor of all foes, the illustrious and exalted Vasishtha by his ascetic power and spiritual insight immediately knew all. And long after this, when the king became freed from his curse, he approached his wife Madayanati when her season came. But Madayanati softly sent him away. Under the influence of passion the monarch had no recollection of that curse. Hearing, however, the words of his wife, the best of kings became terribly alarmed. And recollecting the curse he repented bitterly of what he had done. It was for this reason, O thou best of men, that the monarch infected with the Brahmani’s curse, appointed Vasishtha to beget a son upon his queen.’”
“The Gandharva replied, saying, ‘O unstoppable Dhananjaya, listen to me as I address the question you asked about Vasishtha and King Kalmashapada, that true friend. O you best of the Bharatas, I've told you all about the curse of King Kalmashapada by Saktri, the renowned son of Vasishtha. Under the weight of the curse, that slayer of enemies—King Kalmashapada—with eyes swirling in anger, left his capital with his wife. Entering the lonely woods, the king began to wander. One day, while he was wandering through that forest teeming with various kinds of deer and other animals, and filled with towering trees, shrubs, and vines, echoing with terrifying sounds, he became extremely hungry. The monarch then started searching for food. Tormented by hunger, the king finally spotted, in a very secluded part of the woods, a Brahmana and his wife enjoying each other. Alarmed at the sight of the monarch, the couple fled, their desires unfulfilled. Chasing after the escaping pair, the king forcefully captured the Brahmana. Then the Brahmani, seeing her husband seized, spoke to the monarch, saying, ‘Hear me, O king of great vows! It is widely known that you are born in the solar dynasty, and that you are always diligent in moral practices and devoted to serving your superiors. It is not right for you to commit sin, O you unstoppable one, even though you have been driven mad by the Rishi’s curse. My time has come, and yearning for my husband's company, I was with him. I have not yet been satisfied. Please be kind to us, O greatest of kings! Release my husband.’ However, the king, without heeding her pleas, cruelly devoured her husband like a tiger attacking its desired prey. Filled with rage at this scene, the tears that the woman shed ignited like fire, consuming everything around. Grief-stricken by the calamity that befell her husband, the Brahmani, in her anger, cursed the royal sage Kalmashapada, ‘Wretched one, since you have today ruthlessly devoured my illustrious husband right before my eyes, before my desires have even been fulfilled, you shall, O wicked one afflicted by my curse, meet your end as soon as you seek your wife in season. And your wife, O scoundrel, will bear a son with that Rishi Vasishtha, whose children you have consumed. And that child, O worst of kings, will continue your lineage.’ Cursing the monarch this way, that woman from Angira’s house, marked with every auspicious sign, entered the blazing fire in the presence of the king. And, O you who oppress all foes, the illustrious and exalted Vasishtha, through his ascetic power and spiritual insight, immediately understood everything. Long after this, when the king was free from his curse, he approached his wife Madayanati when her time came. But Madayanati gently turned him away. Under the influence of desire, the king had forgotten the curse. However, after hearing his wife’s words, the greatest of kings felt a terrible fear. Remembering the curse, he regretted deeply what he had done. It was for this reason, O you best of men, that the king, afflicted by the Brahmani’s curse, appointed Vasishtha to father a son with his queen.’”
SECTION CLXXXV
(Chaitraratha Parva continued)
“Arjuna asked, ‘O Gandharva, thou art acquainted with everything. Tell us, therefore, which Veda-knowing Brahmana is worthy to be appointed as our priest.’
“Arjuna asked, ‘O Gandharva, you know everything. So tell us, which Veda-knowing Brahmana is worthy of being appointed as our priest?’”
“The Gandharva replied, ‘There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is engaged there in ascetic penances. Appoint him, if ye desire, your priest.”
“The Gandharva replied, ‘There's a shrine in these woods called Utkochaka. Dhaumya, Devala's younger brother, is there practicing asceticism. If you wish, appoint him as your priest.’”
“Vaisampayana said, ‘Then Arjuna, highly pleased with everything that had happened, gave unto that Gandharva, his weapon of fire with befitting ceremonies. And addressing him, the Pandava also said, ‘O thou best of Gandharvas, let the horses thou givest us remain with thee for a time. When the occasion cometh, we will take them from thee. Blest be thou.’ Then the Gandharva and the Pandavas, respectfully saluting each other, left the delightful banks of the Bhagirathi and went wheresoever they desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the foremost of all conversant with the Vedas, receiving them with presents of wild fruits and (edible) roots, consented to become their priest. And the Pandavas with their mother forming the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom as already regained and the daughter of the Panchala king as already obtained in the Swayamavara. And those bulls of the Bharata race, having obtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. And the high-souled Dhaumya, acquainted with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajamanas (spiritual disciples). And that Brahmana, beholding those heroes endued with intelligence and strength and perseverance like unto the celestials, regarded them as already restored, by virtue of their own accomplishments to their sovereignty and kingdom. Then those kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Swayamvara of the Princess of Panchala.’”
“Vaisampayana said, ‘Then Arjuna, very pleased with everything that had happened, presented his fire weapon to that Gandharva with all the proper rituals. And addressing him, the Pandava said, ‘O best of Gandharvas, let the horses you give us stay with you for a while. When the time comes, we will take them from you. Bless you.’ Then the Gandharva and the Pandavas, respectfully bowing to each other, left the beautiful banks of the Bhagirathi and went wherever they wanted. Then, O Bharata, the Pandavas traveled to Utkochaka, the sacred refuge of Dhaumya, and made Dhaumya their priest. Dhaumya, the best among those knowledgeable in the Vedas, welcomed them with gifts of wild fruits and edible roots and agreed to be their priest. The Pandavas, along with their mother, who was the sixth in the group, felt that they had already regained their sovereignty and kingdom, as well as the daughter of the Panchala king as already won in the Swayamvara. And those strong sons of the Bharata lineage, having received the esteemed Dhaumya as their priest, also felt they were under a strong protector. The high-souled Dhaumya, knowledgeable about the true meaning of the Vedas and all moral rules, became the spiritual guide of the virtuous Pandavas, making them his Yajamanas (spiritual disciples). And that Brahmana, recognizing those heroes who possessed intelligence, strength, and perseverance similar to the celestial beings, believed they had already regained their sovereignty and kingdom due to their own merits. Then those kings among men, having received blessings from that Brahmana, decided to go with him to the Swayamvara of the Princess of Panchala.’”
SECTION CLXXXVI
(Swayamvara Parva)
“Vaisampayana said, ‘Then those tigers among men—those brothers—the five Pandavas, set out for Panchala to behold that country and Draupadi and the festivities (in view of her marriage). And those tigers among men—those oppressors of all enemies—in going along with their mother, saw on the way numerous Brahmanas proceeding together. And those Brahmanas who were all Brahmacharis beholding the Pandavas, O king, asked them, ‘Where are ye going to? Whence also are ye come?’ And Yudhishthira replied unto them, saying, ‘Ye bulls among Brahmanas, know ye that we are uterine brothers proceeding together with our mother. We are coming even from Ekachakra.’ The Brahmanas then said, ‘Go ye this very day to the abode of Drupada in the country of the Panchalas. A great Swayamvara takes place there, on which a large sum of money will be spent. We also are proceeding thither. Let us all go together. Extraordinary festivities will take place (in Drupada’s abode). The illustrious Yajnasena, otherwise called Drupada, had a daughter risen from the centre of the sacrificial altar. Of eyes like lotus-petals and of faultless features endued with youth and intelligence, she is extremely beautiful. And the slender-waisted Draupadi of every feature perfectly faultless, and whose body emitteth a fragrance like unto that of the blue lotus for two full miles around, is the sister of the strong-armed Dhrishtadyumna gifted with great prowess—the (would-be) slayer of Drona—who was born with natural mail and sword and bow and arrows from the blazing fire, himself like unto the second Fire. And that daughter of Yajnasena will select a husband from among the invited princes. And we are repairing thither to behold her and the festivities on the occasion, like unto the festivities of heaven. And to that Swayamvara will come from various lands kings and princes who are performers of sacrifices in which the presents to the Brahmanas are large: who are devoted to study, are holy, illustrious, and of rigid vows; who are young and handsome; and who are mighty car-warriors and accomplished in arms. Desirous of winning (the hand of) the maiden those monarchs will all give away much wealth and kine and food and other articles of enjoyment. And taking all they will give away and witnessing the Swayamvara, and enjoying the festivities, we shall go wheresoever we like. And there will also come unto that Swayamvara, from various countries, actors, and bards singing the panegyrics of kings, and dancers, and reciters of Puranas, and heralds, and powerful athletes. And beholding all these sights and taking what will be given away to illustrious ones, ye will return with us. Ye are all handsome and like unto the celestials! Beholding you, Krishna may, by chance, choose some one amongst you superior to the rest. This thy brother of mighty arms and handsome and endued with beauty also, engaged in (athletic) encounters, may, by chance, earn great wealth.’
“Vaisampayana said, ‘Then those formidable men—those brothers—the five Pandavas, set out for Panchala to see the land and Draupadi and the celebrations for her wedding. And those strong men—those conquerors of all foes—traveling with their mother, noticed many Brahmanas headed in the same direction. The Brahmanas, who were all students, seeing the Pandavas, asked them, ‘Where are you going? Where have you come from?’ Yudhishthira answered them, saying, ‘You wise ones among Brahmanas, know that we are brothers born of the same mother traveling together with her. We are coming from Ekachakra.’ The Brahmanas then said, ‘You should go today to Drupada’s home in Panchala. A great Swayamvara is happening there, and a large sum of money will be spent. We are also headed there. Let's go together. Incredible celebrations will take place (at Drupada’s home). The renowned Yajnasena, also known as Drupada, has a daughter who rose from the center of the sacrificial altar. With eyes like lotus petals and flawless features, endowed with youth and intelligence, she is extraordinarily beautiful. The slender-waisted Draupadi, whose every feature is perfect and whose body emanates a fragrance like that of the blue lotus for two full miles around, is the sister of the powerful Dhrishtadyumna, the one destined to slay Drona, who was born with natural armor, sword, bow, and arrows from the blazing fire, himself like a second Fire. That daughter of Yajnasena will choose a husband from among the invited princes. We are going there to see her and the celebrations, which will resemble the festivities of heaven. Kings and princes from various lands, who are renowned for their sacrifices where they offer generous gifts to the Brahmanas; who are dedicated to study, holy, illustrious, and have strong vows; who are young and handsome; and who are powerful charioteers skilled in combat, will also arrive at this Swayamvara. Eager to win the maiden’s hand, these kings will offer numerous gifts of wealth, cows, food, and other enjoyable items. We shall take all that they offer, witness the Swayamvara, and enjoy the celebrations, going wherever we wish. From different regions, actors, bards who sing praises of kings, dancers, reciters of Puranas, announcers, and strong athletes will also come to that Swayamvara. By witnessing all these sights and accepting what will be given to the distinguished, you will return with us. You are all handsome and resemble celestial beings! Seeing you, Krishna might, by chance, choose someone among you who stands out. This brother of yours, strong and handsome, also possesses beauty and engages in (athletic) contests, may, by chance, acquire great wealth.’”
“On hearing these words of the Brahmanas, Yudhishthira replied, ‘Ye Brahmanas, we will all go with you to witness that maiden’s Swayamvara—that excellent jubilee.’”
“Upon hearing the words of the Brahmanas, Yudhishthira responded, ‘Yes, Brahmanas, we will all join you to attend that maiden’s Swayamvara—that wonderful celebration.’”
SECTION CLXXXVII
(Swayamvara Parva continued)
“Vaisampayana said, ‘Thus addressed by the Brahmanas, the Pandavas, O Janamejaya, proceeded towards the country of the southern Panchalas ruled over by the king Drupada. And on their way those heroes beheld the illustrious Dwaipayana—that Muni of pure soul, and perfectly sinless. And duly saluting the Rishi and saluted by him, after their conversation was over, commanded by him they proceeded to Drupada’s abode. And those mighty chariot-fighters proceeded by slow stages staying for some time within those beautiful woods and by fine lakes that they beheld along their way. Devoted to study, pure in their practices, amiable, and sweet-speeched, the Pandavas at last entered the country of the Panchalas. And beholding the capital, as also the fort, they took up their quarters in the house of a potter, Adopting the Brahmanical profession, they began to lead an eleemosynary life. And no men recognised those heroes during their stay in Drupada’s capital.
“Vaisampayana said, ‘After being addressed by the Brahmanas, the Pandavas, O Janamejaya, made their way to the southern Panchalas ruled by King Drupada. On their journey, they encountered the renowned Dwaipayana—that pure-souled and completely sinless sage. After properly saluting the Rishi, and receiving his blessings, they continued on to Drupada’s home as he directed. The mighty chariot warriors traveled at a leisurely pace, pausing for a while in the beautiful forests and lovely lakes they encountered along the way. Committed to their studies, with pure practices, friendly, and eloquent, the Pandavas finally arrived in the land of the Panchalas. Upon seeing the capital and the fort, they settled in the house of a potter. Embracing the Brahmanical way of life, they began to live off alms. And during their stay in Drupada’s capital, no one recognized these heroes.’
“Yajnasena always cherished the desire of bestowing his daughter on Kiriti (Arjuna), the son of Pandu. But he never spoke of it to anybody. And, O Janamejaya, the king of Panchala thinking of Arjuna caused a very stiff bow to be made that was incapable of being bent by any except Arjuna. Causing some machinery to be erected in the sky, the king set up a mark attached to that machinery. And Drupada said, ‘He that will string this bow and with these well-adorned arrows shoot the mark above the machine shall obtain my daughter.’
Yajnasena always dreamed of giving his daughter to Kiriti (Arjuna), the son of Pandu. But he never told anyone about it. And, O Janamejaya, the king of Panchala, thinking of Arjuna, had a very strong bow made that only Arjuna could bend. Using some kind of machinery set up in the sky, the king created a target attached to it. Drupada said, “Whoever can string this bow and shoot the target above the machine with these well-decorated arrows will win my daughter.”
“Vaisampayana continued, ‘With these words king Drupada proclaimed the Swayamvara. On hearing of them, O Bharata, the kings of other lands came to his capital. And there came also many illustrious Rishis desirous of beholding the Swayamvara. And there came also, O king, Duryodhana and the Kurus accompanied by Kama. There also came many superior Brahmanas from every country. And the monarchs who came there were all received with reverence by the illustrious Drupada. Desirous of beholding the Swayamvara, the citizens, roaring like the sea, all took their seats on the platforms that were erected around the amphitheatre. The monarch entered the grand amphitheatre by the north-eastern gate. And the amphitheatre which itself had been erected on an auspicious and level plain to the north-east of Drupada’s capital, was surrounded by beautiful mansions. And it was enclosed on all sides with high walls and a moat with arched doorways here and there. The vast amphitheatre was also shaded by a canopy of various colours. And resounding with the notes of thousands of trumpets, it was scented with black aloes and sprinkled all over with water mixed with sandal-paste and decorated with garlands of flowers. It was surrounded with high mansions perfectly white and resembling the cloud-kissing peaks of Kailasa. The windows of those mansions were covered with net works of gold; the walls were set with diamonds and precious costly carpets and cloths. All those mansions adorned with wreaths and garlands of flowers and rendered fragrant with excellent aloes, were all white and spotless, like unto the necks of swans. And the fragrance therefrom could be perceived from the distance of a Yojana (eight miles). And they were each furnished with a hundred doors wide enough to admit a crowd of persons; they were adorned with costly beds and carpets, and beautified with various metals; they resembled the peaks of the Himavat. And in those seven-storied houses of various sizes dwelt the monarchs invited by Drupada whose persons were adorned with every ornament and who were possessed with the desire of excelling one another. And the inhabitants of the city and the country who had come to behold Krishna and taken their seats on the excellent platforms erected around, beheld seated within those mansions those lions among kings who were all endued with the energy of great souls. And those exalted sovereigns were all adorned with the fragrant paste of the black aloe. Of great liberality, they were all devoted to Brahma and they protected their kingdoms against all foes. And for their own good deeds they were loved by the whole world.
Vaisampayana continued, ‘With these words, King Drupada announced the Swayamvara. Upon hearing this, O Bharata, kings from other realms arrived in his capital. Many renowned Rishis also came, eager to witness the Swayamvara. Duryodhana and the Kurus, along with Kama, also attended. Numerous distinguished Brahmanas from every region were there as well. The monarchs who gathered were welcomed with great respect by the illustrious Drupada. The citizens, eager to see the Swayamvara, filled the seating areas around the amphitheater, cheering like the ocean. The king entered the grand amphitheater through the northeast gate. The amphitheater, built on an auspicious and flat area to the northeast of Drupada’s capital, was surrounded by beautiful mansions. It was enclosed by towering walls and a moat, with arched doorways scattered throughout. The expansive amphitheater was shaded by a colorful canopy. It echoed with the sounds of thousands of trumpets, filled with the scent of black aloes, and sprinkled with water mixed with sandalwood paste, adorned with flower garlands. It was surrounded by immaculate white mansions that resembled the heights of Kailasa. The windows of these mansions were covered with gold nets; the walls were inlaid with diamonds and adorned with luxurious carpets and fabrics. All the white and spotless mansions, decorated with wreaths and fragrant with exquisite aloes, could be smelled from a Yojana (eight miles) away. Each mansion had a hundred doors wide enough for crowds to enter; they featured lavish beds and carpets and were embellished with various metals, resembling the peaks of the Himavat. In those seven-storied mansions of different sizes resided the kings invited by Drupada, all adorned with jewelry and eager to outshine one another. The city and country folks, who came to see Krishna and took their places on the splendid platforms set up around, gazed upon those majestic kings seated within those mansions, each one a lion among kings, filled with the energy of great souls. These distinguished sovereigns were all adorned with fragrant black aloe paste. Known for their generosity, they were devoted to Brahma and protected their kingdoms from all adversaries. Because of their virtuous actions, they were beloved by all.
“The Pandavas, too, entering that amphitheatre, sat with the Brahmanas and beheld the unequalled affluence of the king of the Panchalas. And that concourse of princes, Brahmanas, and others, looking gay at the performances of actors and dancers (large presents of every kind of wealth being constantly made), began to swell day by day. And it lasted, O king, several days, till on the sixteenth day when it was at its full, the daughter of Drupada, O thou bull of the Bharata race, having washed herself clean entered the amphitheatre, richly attired and adorned with every ornament and bearing in her hand a dish of gold (whereon were the usual offerings of Arghya) and a garland of flowers. Then the priest of the lunar race—a holy Brahmana conversant with all mantras—ignited the sacrificial fire and poured on it with due rites libations of clarified butter. And gratifying Agni by these libations and making the Brahmanas utter the auspicious formula of benediction, stopped the musical instruments that were playing all around. And when that vast amphitheatre, O monarch, became perfectly still, Dhrishtadyumna possessed of a voice deep as the sound of the kettledrum or the clouds, taking hold of his sister’s arm, stood in the midst of that concourse, and said, with a voice loud and deep as the roar of the clouds, these charming words of excellent import, ‘Hear ye assembled kings, this is the bow, that is the mark, and these are the arrows. Shoot the mark through the orifice of the machine with these five sharpened arrows. Truly do I say that, possessed of lineage, beauty of persons, and strength whoever achieveth this great feat shall obtain today this my sister, Krishna for his wife.’ Having thus spoken unto the assembled monarchs Drupada’s son then addressed his sister, reciting unto her the names and lineages and achievements of those assembled lords of the earth.’”
“The Pandavas also entered the amphitheater, sat with the Brahmanas, and witnessed the unmatched wealth of the king of the Panchalas. The crowd of princes, Brahmanas, and others, enjoying the performances of actors and dancers (with generous gifts of all kinds of wealth continually being offered), grew larger every day. This continued for several days, O king, until the sixteenth day when it reached its peak. The daughter of Drupada, O bull of the Bharata race, having washed herself, entered the amphitheater, richly dressed and adorned with every ornament, holding a gold dish (with the usual offerings of Arghya) and a garland of flowers. Then the priest of the lunar dynasty—a holy Brahmana skilled in all mantras—ignited the sacrificial fire and poured clarified butter on it with the proper rituals. By pleasing Agni with these offerings and prompting the Brahmanas to recite the auspicious blessings, he stopped the musical instruments that were playing all around. When that vast amphitheater, O monarch, fell completely silent, Dhrishtadyumna, with a voice as deep as the sound of the kettledrum or thunder, took his sister’s arm, stood among the crowd, and proclaimed in a loud and powerful voice, ‘Hear, assembled kings, this is the bow, that is the target, and these are the arrows. Hit the target through the opening of the machine with these five sharpened arrows. I truly say that anyone, possessing lineage, beauty, and strength who accomplishes this great feat today shall win my sister, Krishna, as his wife.’ After saying this to the gathered kings, Drupada’s son then addressed his sister, recounting the names, lineages, and accomplishments of those noble lords of the earth.”
SECTION CLXXXVIII
(Swayamvara Parva continued)
“Dhrishtadyumna said, ‘Duryodhana, Durvisaha, Durmukha and Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana, Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali, and Tuhunda, and Vikata; these, O sister, and many other mighty sons of Dhritarashtra—all heroes—accompanied by Karna, have come for thy hand. Innumerable other illustrious monarchs all bulls among Kshatriyas—have also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,—these sons of the king Gandhara—have also come. Foremost of all wielders of weapons—the illustrious Aswatthaman and Bhoja, adorned with every ornament have also come for thee. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman, Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and Danda—the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the king of Pattana, the mighty car-warrior Salya, the king of Madra, with his son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons, all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi, the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana (Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu, Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika, Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the king of Kosala, Sisupala and the powerful Jarasandha, these and many other great kings—all Kshatriyas celebrated throughout the world—have come, O blessed one, for thee. Endued with prowess, these will shoot the mark. And thou shalt choose him for thy husband who amongst these will shoot the mark.’”
“Dhrishtadyumna said, ‘Duryodhana, Durvisaha, Durmukha, and Dushpradharshana; Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana; Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, Vahusali, Tuhunda, and Vikata; these, O sister, and many other powerful sons of Dhritarashtra—all heroes—along with Karna, have come for your hand. Countless other distinguished monarchs—strong warriors among Kshatriyas—have also arrived for you. Sakuni, Sauvala, Vrisaka, and Vrihadvala, the sons of King Gandhara, are here as well. The most skilled warriors—the renowned Aswatthaman and Bhoja, adorned with every ornament—have also come for you. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman, Chandrasena the powerful son of Samudrasena, Jarasandha, Vidanda, and Danda—the father and son, Paundraka, Vasudeva, the energetic Bhagadatta, Kalinga, Tamralipta, the king of Pattana, the formidable warrior Salya, the king of Madra, with his son, the brave Rukmangada, Rukmaratha, Somadatta of the Kuru lineage with his three sons—all great chariot warriors and heroes, namely, Bhuri, Bhurisrava, and Sala, Sudakshina, Kamvoja of the Puru lineage, Vrihadvala, Sushena, Sivi, the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana (Valadeva), Vasudeva (Krishna), the powerful son of Rukmini, Samva, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the noble Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu, Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika, Sarimejaya, the brave Vatapi Jhilli Pindaraka, the strong Usinara, and all these of the Vrishni lineage, Bhagiratha, Vrihatkshatra, Jayadratha the son of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada, and Suvangada, the highly intelligent Vatsaraja, the king of Kosala, Sisupala, and the powerful Jarasandha—all these and many other great kings—all celebrated Kshatriyas from around the world—have come, O blessed one, for you. Endowed with skill, each will shoot at the target. You shall choose your husband from among those who hit the mark.'”
SECTION CLXXXIX
(Swayamvara Parva continued)
“Vaisampayana said, ‘Then those youthful princes adorned with ear-rings, vying with one another and each regarding himself accomplished in arms and gifted with might, stood up brandishing their weapons. And intoxicated with pride of beauty, prowess, lineage, knowledge, wealth, and youth, they were like Himalayan elephants in the season of rut with crowns split from excess of temporal juice. And beholding each other with jealousy and influenced by the god of desire, they suddenly rose up from their royal seats, exclaiming ‘Krishna shall be mine.’ And the Kshatriyas assembled in that amphitheatre, each desirous of winning the daughter of Drupada, looked like the celestial (of old) standing round Uma, the daughter of the King of mountains. Afflicted with the shafts of the god of the flowery bow and with hearts utterly lost in the contemplation of Krishna, those princes descended into the amphitheatre for winning the Panchala maiden and began to regard even their best friends with jealousy. And there came also the celestials on their cars, with the Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and all the Marutas, and Kuvera with Yama walking ahead. And there came also the Daityas and the Suparnas, the great Nagas and the celestial Rishis, the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava tribes who obeyed the leadership of Krishna were also there, viewing the scene. And beholding those elephants in rut—the five (Pandavas)—attracted towards Draupadi like mighty elephants towards a lake overgrown with lotuses, or like fire covered with ashes, Krishna the foremost of Yadu heroes began to reflect. And he said unto Rama (Valadeva), ‘That is Yudhishthira; that is Bhima with Jishnu (Arjuna); and those are the twin heroes.’ And Rama surveying them slowly cast a glance of satisfaction at Krishna. Biting their nether lips in wrath, the other heroes there—sons and grandsons of kings—with their eyes and hearts and thoughts set on Krishna, looked with expanded eyes on Draupadi alone without noticing the Pandavas. And the sons of Pritha also, of mighty arms, and the illustrious twin heroes, beholding Draupadi, were all likewise struck by the shafts of Kama. And crowded with celestial Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and filled with celestial perfumes and scattered over with celestial flowers, and resounding with the kettle-drum and the deep hum of infinite voices, and echoing with the softer music of the flute, the Vina, and the tabor, the cars of the celestials could scarcely find a passage through the firmament. Then those princes—Karna, Duryodhana, Salwa, Salya, Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Banga, Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many other sons and grandsons of kings,—sovereigns of territories with eyes like lotus-petals,—one after another began to exhibit prowess for (winning) that maiden of unrivalled beauty. Adorned with crowns, garlands, bracelets, and other ornaments, endued with mighty arms, possessed of prowess and vigour and bursting with strength and energy, those princes could not, even in imagination, string that bow of extraordinary stiffness.
Vaisampayana said, "Then those young princes, decked out with earrings and each believing he was skilled in battle and strong, stood up waving their weapons. Proud of their looks, strength, heritage, knowledge, wealth, and youth, they resembled wild elephants in the rut season with their crowns cracked from excessive excitement. Filled with jealousy at seeing one another and driven by desire, they abruptly got up from their royal seats, proclaiming, 'Krishna will be mine.' The Kshatriyas gathered in that arena, each eager to win Drupada's daughter, looked like celestial beings surrounding Uma, the daughter of the King of Mountains. Struck by the arrows of Cupid and lost in thoughts of Krishna, the princes entered the arena to vie for the Panchala maiden, starting to view even their closest friends with envy. Celestial beings arrived in their chariots, including the Rudras, Adityas, Vasus, the twin Aswins, Swadhas, all the Marutas, and Kuvera with Yama leading the way. The Daityas, Suparnas, great Nagas, celestial Rishis, Guhyakas, Charanas, Viswavasu, Narada, Parvata, and foremost Gandharvas with Apsaras were also present. Halayudha (Valadeva), Janardana (Krishna), and the leaders of the Vrishni, Andhaka, and Yadava clans who followed Krishna came to see the spectacle. Observing the five Pandavas—like mighty elephants attracted to a lotus-filled lake or fire hidden under ashes—Krishna, the greatest of the Yadu heroes, began to think. He said to Rama (Valadeva), 'That is Yudhishthira; that is Bhima with Jishnu (Arjuna); those are the twin heroes.' Rama looked them over and cast a satisfied glance at Krishna. The other heroes there—sons and grandsons of kings—biting their lower lips in anger, stared at Draupadi, fixated on her alone without noticing the Pandavas. Similarly, the strong sons of Pritha and the notable twin heroes were also captivated by Draupadi, struck by Cupid's arrows. The arena, bustling with celestial Rishis, Gandharvas, Suparnas, Nagas, Asuras, and Siddhas, was filled with heavenly fragrances, adorned with celestial flowers, resonating with kettle drums and the deep hum of countless voices, and echoing with gentle flute music, the Vina, and drums, barely allowed the celestial chariots to pass through the sky. Then those princes—Karna, Duryodhana, Salwa, Salya, Aswatthaman, Kratha, Sunitha, Vakra, the king of Kalinga and Banga, Pandya, Paundra, the king of Videha, the chief of the Yavanas, and many other sons and grandsons of kings, all rulers of realms with lotus-like eyes—one by one began to showcase their strength to win that maiden of unmatched beauty. Adorned with crowns, garlands, bracelets, and other ornaments, endowed with powerful arms, filled with strength and energy, none of those princes could even imagine stringing that incredibly stiff bow."
“And (some amongst) those kings in exerting with swelling lips each according to his strength, education, skill, and energy,—to string that bow, were tossed on the ground and lay perfectly motionless for some time. Their strength spent and their crowns and garlands loosened from their persons, they began to pant for breath and their ambition of winning that fair maiden was cooled. Tossed by that tough bow, and their garlands and bracelets and other ornaments disordered, they began to utter exclamations of woe. And that assemblage of monarchs, their hope of obtaining Krishna gone, looked sad and woeful. And beholding the plight of those monarchs, Karna that foremost of all wielders of the bow went to where the bow was, and quickly raising it strung it and placed the arrows on the string. And beholding the son of Surya—Karna of the Suta tribe—like unto fire, or Soma, or Surya himself, resolved to shoot the mark, those foremost of bowmen—the sons of Pandu—regarded the mark as already shot and brought down upon the ground. But seeing Karna, Draupadi loudly said, ‘I will not select a Suta for my lord.’ Then Karna, laughing in vexation and casting glance at the Sun, threw aside the bow already drawn to a circle.
“And some of those kings, trying hard with their puffed-up cheeks, each using their strength, training, skill, and energy to draw the bow, ended up collapsing on the ground, completely still for a while. Worn out, with their crowns and garlands slipping off, they started gasping for breath, and their desire to win that beautiful maiden faded. After being bested by that tough bow and with their decorations disheveled, they began to cry out in despair. The assembly of kings, realizing their chance to win Krishna was gone, looked sad and mournful. Noticing the situation of those kings, Karna, the greatest archer, went over to the bow, quickly lifted it, strung it, and nocked the arrows. Seeing the son of Surya—Karna from the Suta tribe—bright as fire, Soma, or Surya himself, aiming for the target, the greatest archers—the sons of Pandu—thought the target was already hit and brought down. But upon seeing Karna, Draupadi exclaimed loudly, ‘I will not choose a Suta as my husband.’ Then Karna, laughing in frustration and glancing at the Sun, released the bowstring he had already drawn.
Then when all those Kshatriyas gave up the task, the heroic king of the Chedis—mighty as Yama (Pluto) himself—the illustrious and determined Sisupala, the son of Damaghosa, in endeavouring to string the bow, himself fell upon his knees on the ground. Then king Jarasandha endued with great strength and powers, approaching the bow stood there for some moment, fixed and motionless like a mountain. Tossed by the bow, he too fell upon his knees on the ground, and rising up, the monarch left the amphitheatre for (returning to) his kingdom. Then the great hero Salya, the king of Madra, endued with great strength, in endeavouring to string the bow fell upon his knees on the ground. At last when in that assemblage consisting of highly respectable people, all the monarchs had become subjects of derisive talk that foremost of heroes—Jishnu, the son of Kunti—desired to string the bow and placed the arrows on the bow-string.’”
Then, when all those Kshatriyas gave up, the brave king of the Chedis—strong like Yama (Pluto) himself—the renowned and determined Sisupala, the son of Damaghosa, fell to his knees while trying to string the bow. Then, king Jarasandha, endowed with tremendous strength and power, approached the bow and stood there for a moment, still and unmoving like a mountain. Straining against the bow, he too dropped to his knees and then rose, leaving the amphitheater to return to his kingdom. Next, the great hero Salya, the king of Madra, who was also very strong, fell to his knees while trying to string the bow. Finally, when in that gathering of highly respected individuals, all the kings had become subjects of mockery, that greatest of heroes—Jishnu, the son of Kunti—wished to string the bow and placed the arrows on the bowstring.
SECTION CLXL
(Swayamvara Parva continued)
“Vaisampayana continued, ‘When all the monarchs had desisted from stringing that bow, the high-souled Jishnu arose from among the crowd of Brahmanas seated in that assembly. And beholding Partha possessing the complexion of Indra’s banner, advancing towards the bow, the principal Brahmanas shaking their deer-skins raised a loud clamour. And while some were displeased, there were others that were well-pleased. And some there were, possessed of intelligence and foresight, who addressing one another said, ‘Ye Brahmanas, how can a Brahmana stripling unpractised in arms and weak in strength, string that bow which such celebrated Kshatriyas as Salya and others endued with might and accomplished in the science and practice of arms could not? If he doth not achieve success in this untried task which he hath undertaken from a spirit of boyish unsteadiness, the entire body of Brahmanas here will be rendered ridiculous in the eyes of the assembled monarchs. Therefore, forbid this Brahmana that he may not go to string the bow which he is even now desirous of doing from vanity, childish daring, or mere unsteadiness.’ Others replied, ‘We shall not be made ridiculous, nor shall we incur the disrespect of anybody or the displeasure of the sovereigns. Some remarked, ‘This handsome youth is even like the trunk of a mighty elephant, whose shoulders and arms and thighs are so well-built, who in patience looks like the Himavat, whose gait is even like that of the lion, and whose prowess seems to be like that of an elephant in rut, and who is so resolute, that it is probable that he will accomplish this feat. He has strength and resolution. If he had none, he would never go of his own accord. Besides, there is nothing in the three worlds that Brahmanas of all mortal men cannot accomplish. Abstaining from all food or living upon air or eating of fruits, persevering in their vows, and emaciated and weak, Brahmanas are ever strong in their own energy. One should never disregard a Brahmana whether his acts be right or wrong, by supposing him incapable of achieving any task that is great or little, or that is fraught with bliss or woe. Rama the son of Jamadagni defeated in battle, all the Kshatriyas. Agastya by his Brahma energy drank off the fathomless ocean. Therefore, say ye, ‘Let this youth bend the bow and string it with ease’ (and many said), ‘So be it.’ And the Brahmanas continued speaking unto one another these and other words. Then Arjuna approached the bow and stood there like a mountain. And walking round that bow, and bending his head unto that giver of boons—the lord Isana—and remembering Krishna also, he took it up. And that bow which Rukma, Sunitha, Vakra, Radha’s son, Duryodhana, Salya, and many other kings accomplished in the science and practice of arms, could not even with great exertion, string, Arjuna, the son of Indra, that foremost of all persons endued with energy and like unto the younger brother of Indra (Vishnu) in might, strung in the twinkling of an eye. And taking up the five arrows he shot the mark and caused it to fall down on the ground through the hole in the machine above which it had been placed. Then there arose a loud uproar in the firmament, and the amphitheatre also resounded with a loud clamour. And the gods showered celestial flowers on the head of Partha the slayer of foes. And thousands of Brahmanas began to wave their upper garments in joy. And all around, the monarchs who had been unsuccessful, uttered exclamations of grief and despair. And flowers were rained from the skies all over the amphitheatre. And the musicians struck up in concert. Bards and heralds began to chant in sweet tones the praises (of the hero who accomplished the feat). And beholding Arjuna, Drupada—that slayer of foes,—was filled with joy. And the monarch desired to assist with his forces the hero if the occasion arose. And when the uproar was at its height, Yudhishthira, the foremost of all virtuous men, accompanied by those first of men the twins, hastily left the amphitheatre for returning to his temporary home. And Krishna beholding the mark shot and beholding Partha also like unto Indra himself, who had shot the mark, was filled with joy, and approached the son of Kunti with a white robe and a garland of flowers. And Arjuna the accomplisher of inconceivable feats, having won Draupadi by his success in the amphitheatre, was saluted with reverence by all the Brahmanas. And he soon after left the lists followed close by her who thus became his wife.’”
Vaisampayana continued, “When all the kings had stopped trying to string that bow, the noble Jishnu stood up from among the crowd of Brahmanas in that assembly. Seeing Partha, who had the complexion of Indra’s banner, moving toward the bow, the leading Brahmanas, shaking their deer-skins, let out a loud noise. While some were unhappy, others were quite pleased. Some, who were wise and perceptive, said to each other, ‘Hey Brahmanas, how can this young Brahmana, inexperienced in battle and lacking in strength, string a bow that renowned Kshatriyas like Salya and others, who are strong and skilled in warfare, could not? If he fails at this untested task, which he undertakes out of youthful recklessness, all the Brahmanas here will look foolish in front of the kings. So, let’s stop this Brahmana before he embarrasses himself with this bow he wants to string out of vanity or childish bravado.’ Others responded, ‘We won’t be embarrassed, nor will we earn anyone’s disrespect or anger the kings. Some commented, ‘This handsome young man is like the trunk of a massive elephant, with broad shoulders, strong arms, and well-built thighs. In patience, he resembles the Himavat, his stride is like a lion's, and his strength is akin to a rutting elephant’s. He is so determined that it’s likely he will succeed. He has strength and resolve. If he didn't, he wouldn't step forward. Besides, there's nothing in the three worlds that Brahmanas can’t achieve. By fasting or living on air or eating fruits, they maintain their own energy, even when emaciated and weak. We should never underestimate a Brahmana, regardless of their actions, thinking they can’t accomplish any significant task, whether it brings joy or sorrow. Rama, the son of Jamadagni, defeated all Kshatriyas in battle. Agastya drained the endless ocean with his Brahma energy. Therefore, let’s say, ‘Let this young man bend and string the bow easily’ (and many agreed), ‘So be it.’ The Brahmanas continued to exchange these and other comments. Then Arjuna approached the bow and stood tall like a mountain. After walking around the bow, bowing his head to the boon-giver—the lord Isana—and remembering Krishna, he picked it up. That bow, which kings like Rukma, Sunitha, Vakra, Duryodhana, Salya, and others, accomplished in warfare, could not strung even with great effort, was strung by Arjuna, son of Indra, in the blink of an eye. After taking the five arrows, he shot at the target, causing it to fall through the hole in the machine above it. A loud cheer erupted from the heavens, and the amphitheater filled with an even louder noise. The gods showered celestial flowers on Partha, the foe-slayer. Thousands of Brahmanas waved their upper garments in joy. All around, the unsuccessful kings expressed their sorrow and despair. Flowers rained down from the sky all over the amphitheater. The musicians played in harmony. Bards and heralds began to sing sweet praises of the hero who achieved this feat. Seeing Arjuna, Drupada—that foe-slayer—was filled with joy. The king wanted to support the hero with his forces if needed. As the excitement reached its peak, Yudhishthira, the most virtuous among men, along with the twins, quickly left the amphitheater to return to his temporary residence. Krishna, noticing the target hit and seeing Partha, who resembled Indra himself, was filled with joy and approached Kunti's son with a white robe and a garland of flowers. Arjuna, the one who accomplished unbelievable feats, having won Draupadi through his success in the amphitheater, was respected by all the Brahmanas. He soon left the arena, followed closely by her, who became his wife.”
SECTION CLXLI
(Swayamvara Parva continued)
“Vaisampayana said, ‘When the king (Drupada) expressed his desire of bestowing his daughter on that Brahmana (who had shot the mark), all those monarchs who had been invited to the Swayamvara, looking at one another, were suddenly filled with wrath. And they said, ‘Passing us by and treating the assembled monarchs as straw this Drupada desireth to bestow his daughter—that first of women,—on a Brahmana! Having planted the tree he cutteth it down when it is about to bear fruit. The wretch regardeth us not: therefore let us slay him. He deserveth not our respect nor the veneration due to age. Owing to such qualities of his, we shall, therefore, slay this wretch that insulteth all kings, along with his son. Inviting all the monarchs and entertaining them with excellent food, he disregardeth us at last. In this assemblage of monarchs like unto a conclave of the celestials, doth he not see a single monarch equal unto himself? The Vedic declaration is well-known that the Swayamvara is for the Kshatriyas. The Brahmanas have no claim in respect of a selection of husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not to select any one of us as her lord, let us cast her into the fire and return to our kingdoms. As regards this Brahmana, although he hath, from officiousness or avarice, done this injury to the monarchs, he should not yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and whatever other wealth we have, all exist for Brahmanas. Something must be done here (even unto him), so that from fear of disgrace and the desire of maintaining what properly belongeth unto each order, other Swayamvaras may not terminate in this way.’
Vaisampayana said, ‘When the king (Drupada) shared his wish to give his daughter to the Brahmana (who had hit the target), all the kings who had been invited to the Swayamvara looked at each other and suddenly became furious. They said, ‘By choosing this Brahmana over us and treating the assembled kings like they don’t matter, Drupada wants to give his daughter—the best of women—to someone unworthy! Just as he plants a tree and cuts it down before it bears fruit. He disrespects us: so we should kill him. He doesn’t deserve our respect or the honor due to age. Because of his behavior, we’ll take down this scoundrel who insults all kings, along with his son. He invites us all and feeds us well, yet he ultimately ignores us. In this gathering of kings, like a council of gods, does he not see any king equal to himself? It is well-known that the Swayamvara is meant for Kshatriyas. Brahmanas have no right to be chosen by a Kshatriya princess. Or, O kings, if this princess doesn’t want any of us as her husband, let’s throw her into the fire and return to our kingdoms. As for this Brahmana, even though he has wronged the kings out of eagerness or greed, he shouldn’t be killed; for our kingdoms, lives, wealth, sons, grandsons, and everything we own exists for the benefit of the Brahmanas. We need to act here (even towards him), so that out of fear of disgrace and the need to uphold the roles of each class, other Swayamvaras don’t end like this.’
“Having addressed one another thus, those tigers among monarchs endued with arms like unto spiked iron maces, took up their weapons and rushed at Drupada to slay him then and there. And Drupada beholding those monarchs all at once rushing towards him in anger with bows and arrows, sought, from fear, the protection of the Brahmanas. But those mighty bowmen (Bhima and Arjuna) of the Pandavas, capable of chastising all foes, advanced to oppose those monarchs rushing towards them impetuously like elephants in the season of rut. Then the monarchs with gloved fingers and upraised weapons rushed in anger at the Kuru princes, Bhima and Arjuna, to slay them. Then the mighty Bhima of extraordinary achievements, endued with the strength of thunder, tore up like an elephant a large tree and divested it of its leaves. And with that tree, the strong-armed Bhima, the son of Pritha, that grinder of foes, stood, like unto the mace-bearing king of the dead (Yama) armed with his fierce mace, near Arjuna that bull amongst men. And beholding that feat of his brother, Jishnu of extraordinary intelligence, himself also of inconceivable feats, wondered much. And equal unto Indra himself in achievements, shaking off all fear he stood with his bow ready to receive those assailants. And beholding those feats of both Jishnu and his brother, Damodara (Krishna) of superhuman intelligence and inconceivable feats, addressing his brother, Halayudha (Valadeva) of fierce energy, said, ‘That hero there, of tread like that of a mighty lion, who draweth the large bow in his hand four full cubits in length, is Arjuna! There is no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero who having speedily torn up the tree hath suddenly become ready to drive off the monarchs is Vrikodara! For no one in the world, except Vrikodara, could today perform such a feat in the field of battle. And that other youth of eyes like unto lotus-petals, of full four cubits height, of gait like that of a mighty lion, and humble withal, of fair complexion and prominent and shining nose, who had, a little before, left the amphitheatre, is Dharma’s son (Yudhishthira). The two other youths, like unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that the sons of Pandu along with their mother Pritha had all escaped from the conflagration of the house of lac.’ Then Halayudha of complexion like unto that of clouds uncharged with rain, addressing his younger brother (Krishna), said with great satisfaction, ‘O, I am happy to hear, as I do from sheer good fortune, that our father’s sister Pritha with the foremost of the Kaurava princes have all escaped (from death)!’”
“After speaking to each other, those fierce kings with arms like spiked iron maces picked up their weapons and charged at Drupada to kill him right then and there. Seeing those angry kings rushing at him with bows and arrows, Drupada, in fear, sought protection from the Brahmanas. But the mighty archers Bhima and Arjuna from the Pandavas, able to defeat any enemy, moved forward to confront the kings rushing toward them like elephants in heat. The kings, with gloved hands and raised weapons, angrily attacked the Kuru princes, Bhima and Arjuna, intending to kill them. Then the powerful Bhima, known for his extraordinary feats and with the strength of thunder, uprooted a large tree like an elephant and stripped it of its leaves. With that tree, the strong-armed Bhima, the son of Pritha, a destroyer of enemies, stood ready like Yama, the god of death, armed with his fearsome mace, next to Arjuna, the mightiest of men. Witnessing this incredible act of his brother, Jishnu, who was also known for his unimaginable feats, was greatly impressed. Equal to Indra in accomplishments, he shook off all fear and readied his bow to face the attackers. Observing the impressive acts of both Jishnu and his brother, Damodara (Krishna), who possessed superhuman intelligence and incredible abilities, spoke to his brother Halayudha (Valadeva), filled with energy: ‘That hero over there, whose stride is like that of a powerful lion and who wields the massive bow that is four full cubits long, is Arjuna! There’s no doubt about it, O Sankarshana, if I’m Vasudeva. That other hero, who swiftly tore up the tree and is now prepared to fend off the kings, is Vrikodara! No one else in the world, except Vrikodara, could perform such a feat on the battlefield today. And that other young man, with eyes like lotus petals, standing four cubits tall, striding like a mighty lion and modest in demeanor, with a fair complexion and a prominent, shining nose, who just left the amphitheater, is Dharma’s son (Yudhishthira). The two other young men, who resemble Kartikeya, are likely the sons of the twin Aswins. I heard that the sons of Pandu, along with their mother Pritha, managed to escape the burning house of lac.’ Then Halayudha, with a complexion like rainless clouds, spoke to his younger brother (Krishna) with great satisfaction, ‘I’m so glad to hear, by a stroke of good fortune, that our aunt Pritha and the leading Kaurava princes have all survived!’”
SECTION CLXLII
(Swayamvara Parva continued)
“Vaisampayana said, ‘Then those bulls among Brahmanas shaking their deer-skins and water-pots made of cocoanut-shells exclaimed, ‘Fear not, we will fight the foe!’ Arjuna smilingly addressing those Brahmanas exclaiming thus, said, ‘Stand ye aside as spectators (of the fray) Showering hundreds of arrows furnished with straight points even I shall check, like snakes with mantras, all those angry monarchs.’ Having said this, the mighty Arjuna taking up the bow he had obtained as dower accompanied by his brother Bhima stood immovable as a mountain. And beholding those Kshatriyas who were ever furious in battle with Karna ahead, the heroic brothers rushed fearlessly at them like two elephants rushing against a hostile elephant. Then those monarchs eager for the fight fiercely exclaimed, ‘The slaughter in battle of one desiring to fight is permitted.’ And saying this, the monarchs suddenly rushed against the Brahmanas. And Karna endued with great energy rushed against Jishnu for fight. And Salya the mighty king of Madra rushed against Bhima like an elephant rushing against another for the sake of a she-elephant in heat; while Duryodhana and others engaged with the Brahmanas, skirmished with them lightly and carelessly. Then the illustrious Arjuna beholding Karna, the son of Vikartana (Surya), advancing towards him, drew his tough bow and pieced him with his sharp arrows. And the impetus of those whetted arrows furnished with fierce energy made Radheya (Karna) faint. Recovering consciousness Karna attacked Arjuna with greater care than before. Then Karna and Arjuna, both foremost of victorious warriors, desirous of vanquishing each other, fought madly on. And such was the lightness of hand they both displayed that (each enveloped by the other’s shower of arrows) they both became invisible (unto the spectators of their encounter). ‘Behold the strength of my arms.’—‘Mark, how I have counteracted that feat,’—those were the words—intelligible to heroes alone—in which they addressed each other. And incensed at finding the strength and energy of Arjuna’s arms unequalled on the earth, Karna, the son of Surya, fought with greater vigour. And parrying all those impetuous arrows shot at him by Arjuna, Karna sent up a loud shout. And this feat of his was applauded by all the warriors. Then addressing his antagonist, Karna said, ‘O thou foremost of Brahmanas, I am gratified to observe the energy of thy arms that knoweth no relaxation in battle and thy weapons themselves fit for achieving victory. Art thou the embodiment of the science of weapons, or art thou Rama that best of Brahmanas, or Indra himself, or Indra’s younger brother Vishnu called also Achyuta, who for disguising himself hath assumed the form of a Brahmana and mustering such energy of arms fighteth with me? No other person except the husband himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with me when I am angry on the field of battle.’ Then hearing those words of his, Phalguna replied, saying, ‘O Karna, I am neither the science of arms (personified), nor Rama endued with superhuman powers. I am only a Brahmana who is the foremost of all warriors and all wielders of weapons. By the grace of my preceptor I have become accomplished in the Brahma and the Paurandara weapons. I am here to vanquish thee in battle. Therefore, O hero, wait a little.’
Vaisampayana said, ‘Then those strong Brahmanas, shaking their deer-skins and coconut-shell water pots, shouted, ‘Don’t be afraid, we will fight the enemy!’ Arjuna, smiling at the Brahmanas as they said this, replied, ‘Step aside and watch the battle. I’ll shoot hundreds of arrows with sharp tips to stop all those angry kings, just like mantras can tame snakes.’ After saying this, the powerful Arjuna took up the bow he had received as a gift and, alongside his brother Bhima, stood firm like a mountain. As they saw the Kshatriyas, always fierce in battle, with Karna in the lead, the brave brothers charged forward as boldly as two elephants facing off against another. The eager monarchs shouted fiercely, ‘In battle, it is permitted to kill one who desires to fight.’ Saying this, they suddenly charged at the Brahmanas. Karna, full of energy, lunged at Jishnu with the intention to fight. Salya, the mighty king of Madra, charged at Bhima like an elephant rushing at another for the sake of a mating female; while Duryodhana and others lightly and carelessly engaged with the Brahmanas. Then the illustrious Arjuna, seeing Karna, the son of Vikartana (Surya), approaching him, drew his strong bow and shot sharp arrows at him. The force of those well-honed arrows filled with fierce energy made Karna faint. Regaining his senses, Karna attacked Arjuna with even more caution. Then Karna and Arjuna, both among the best warriors, eager to defeat each other, fought fiercely. So intense was their skill that as they showered arrows on each other, they became invisible to the spectators. ‘Look at the strength of my arms.’—‘See how I have countered that move,’—these were the words, understood only by heroes, that they exchanged. Frustrated by the unmatched strength and energy of Arjuna's arms, Karna, the son of Surya, fought with renewed vigor. As he blocked all the fierce arrows shot by Arjuna, Karna let out a loud shout, which was praised by all the warriors. Then, addressing his opponent, Karna said, ‘O you foremost of Brahmanas, I’m impressed by your relentless energy in battle and your weapons suited for victory. Are you the personification of weaponry, or are you Rama, the best of Brahmanas, or Indra himself, or Indra’s younger brother Vishnu, known as Achyuta, who has disguised himself as a Brahmana and fights me with such strength? No one but the husband of Sachi or Kiriti, the son of Pandu, can stand against me when I am furious on the battlefield.’ Hearing these words, Phalguna replied, ‘O Karna, I am neither the embodiment of weaponry nor Rama with superhuman powers. I am just a Brahmana who is the best among all warriors and wielders of weapons. Thanks to my teacher, I am skilled in Brahma and Paurandara weapons. I am here to defeat you in battle. So, O hero, just wait a moment.’
“Vaisampayana continued, ‘Thus addressed (by Arjuna), Karna the adopted son of Radha desisted from the fight, for that mighty chariot-fighter thought that Brahma energy is ever invincible. Meanwhile on another part of the field, the mighty heroes Salya and Vrikodara, well-skilled in battle and possessed of great strength and proficiency, challenging each other, engaged in fight like two elephants in rut. And they struck each other with their clenched fists and knees. And sometimes pushing each other forward and sometimes dragging each other near, sometimes throwing each other down; face downward, and sometimes on the sides, they fought on, striking, each other at times with their clenched fists. And encountering each other with blows hard as the clash of two masses of granite, the lists rang with the sounds of their combat. Fighting with each other thus for a few seconds, Bhima the foremost of the Kuru heroes taking up Salya on his arms hurled him to a distance. And Bhimasena, that bull amongst men, surprised all (by the dexterity of his feat) for though he threw Salya on the ground he did it without hurting him much. And when Salya was thus thrown down and Karna was struck with fear, the other monarchs were all alarmed. And they hastily surrounded Bhima and exclaimed, ‘Surely these bulls amongst Brahmanas are excellent (warriors)! Ascertain in what race they have been born and where they abide. Who can encounter Karna, the son of Radha, in fight, except Rama or Drona, or Kiriti, the son of Pandu? Who also can encounter Duryodhana in battle except Krishna, the son of Devaki, and Kripa, the son of Saradwan? Who also can overthrow in battle Salya, that first of mighty warriors, except the hero Valadeva or Vrikodara, the son of Pandu, or the heroic Duryodhana? Let us, therefore, desist from this fight with the Brahmanas. Indeed, Brahmanas, however offending, should yet be ever protected. And first let us ascertain who these are; for after we have done that we may cheerfully fight with them.’
Vaisampayana continued, “After Arjuna spoke, Karna, the adopted son of Radha, backed off from the fight because he believed that Brahma energy is always unbeatable. Meanwhile, on another part of the battlefield, the powerful heroes Salya and Vrikodara, skilled in combat and incredibly strong, were challenging each other, fighting like two rutting elephants. They struck each other with their fists and knees, sometimes pushing each other forward and other times pulling each other close. They would throw each other down, face-first or on their sides, trading blows with their clenched fists. The sound of their combat echoed like two masses of granite crashing together. After a few seconds of fighting, Bhima, the strongest of the Kuru heroes, picked up Salya and hurled him a distance away. Bhimasena, a true bull among men, amazed everyone with his skill; although he threw Salya to the ground, he did so without causing him much harm. When Salya was thrown down and Karna was filled with fear, the other kings grew alarmed. They quickly surrounded Bhima and said, ‘These warriors among Brahmanas are surely incredible! Let’s find out their lineage and where they come from. Who can fight Karna, the son of Radha, besides Rama, Drona, or Kiriti, the son of Pandu? Who can face Duryodhana in battle except Krishna, the son of Devaki, and Kripa, the son of Saradwan? Who can take down Salya, the foremost among mighty warriors, apart from Valadeva, Vrikodara, the son of Pandu, or the valiant Duryodhana? So, let’s refrain from fighting with the Brahmanas. Even if they offend us, Brahmanas should still be protected. First, let's find out who they are; once we do that, we can fight them with confidence.’”
“Vaisampayana continued, ‘And Krishna, having beheld that feat of Bhima, believed them both to be the son of Kunti. And gently addressing the assembled monarchs, saying, ‘This maiden hath been justly acquired (by the Brahmana),’ he induced them to abandon the fight. Accomplished in battle, those monarchs then desisted from the fight. And those best of monarchs then returned to their respective kingdoms, wondering much. And those who had come there went away saying. ‘The festive scene hath terminated in the victory of the Brahmanas. The princess of Panchala hath become the bride of a Brahmana.’ And surrounded by Brahmanas dressed in skins of deer and other wild animals, Bhima and Dhananjaya passed with difficulty out of the throng. And those heroes among men, mangled by the enemy and followed by Krishna, on coming at last out of that throng, looked like the full moon and the sun emerging from the clouds.
Vaisampayana continued, "And Krishna, witnessing Bhima's achievement, believed them to be the sons of Kunti. He then spoke gently to the gathered kings, saying, 'This maiden has been rightfully won (by the Brahmana),' and persuaded them to stop fighting. Skilled in battle, the kings ceased their fighting. The best of the kings returned to their kingdoms, filled with wonder. Those who had come there left saying, 'The festive event ended with the victory of the Brahmanas. The princess of Panchala has become the bride of a Brahmana.' Surrounded by Brahmanas dressed in deer skins and other wild animal hides, Bhima and Dhananjaya struggled to make their way through the crowd. These heroes among men, battered by the enemy and followed by Krishna, finally emerged from the crowd, looking like the full moon and the sun breaking through the clouds."
“Meanwhile Kunti seeing that her sons were late in returning from their eleemosynary round, was filled with anxiety. She began to think of various evils having overtaken her sons. At one time she thought that the sons of Dhritarashtra having recognised her sons had slain them. Next she feared that some cruel and strong Rakshasas endued with powers of deception had slain them. And she asked herself, ‘Could the illustrious Vyasa himself (who had directed my sons to come to Panchala) have been guided by perverse intelligence?’ Thus reflected Pritha in consequence of her affection for her offspring. Then in the stillness of the late afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode of the potter, like the cloud-covered sun appearing on a cloudy day.’”
“Meanwhile, Kunti saw that her sons were late coming back from their charitable rounds, and she started to feel anxious. She thought of all sorts of terrible things that might have happened to them. At one point, she worried that the sons of Dhritarashtra had recognized her sons and killed them. Then she feared that some cruel and powerful Rakshasas, skilled in deception, might have attacked them. She even wondered, ‘Could the great Vyasa himself (who had told my sons to go to Panchala) have been misled by some twisted thinking?’ Thus Pritha reflected, filled with concern for her children. Then, in the quiet of the late afternoon, Jishnu, along with a group of Brahmanas, entered the potter's home, like the sun breaking through on a cloudy day.”
SECTION CLXLIII
(Swayamvara Parva continued)
“Vaisampayana said, ‘Then those illustrious sons of Pritha, on returning to the potter’s abode, approached their mother. And those first of men represented Yajnaseni unto their mother as the alms they had obtained that day. And Kunti who was there within the room and saw not her sons, replied, saying, ‘Enjoy ye all (what ye have obtained).’ The moment after, she beheld Krishna and then she said, ‘Oh, what have I said?’ And anxious from fear of sin, and reflecting how every one could be extricated from the situation, she took the cheerful Yajnaseni by the hand, and approaching Yudhishthira said, ‘The daughter of king Yajnasena upon being represented to me by thy younger brothers as the alms they had obtained, from ignorance, O king, I said what was proper, viz., ‘Enjoy ye all what hath been obtained. O thou bull of the Kuru race, tell me how my speech may not become untrue; how sin may not touch the daughter of the king of Panchala, and how also she may not become uneasy.’
“Vaisampayana said, ‘Then those renowned sons of Pritha, upon returning to the potter’s home, approached their mother. And those top men represented Yajnaseni to their mother as the offering they had received that day. Kunti, who was in the room and didn’t see her sons, replied, saying, ‘Enjoy whatever you’ve got.’ Moments later, she noticed Krishna and then said, ‘Oh, what have I just said?’ Filled with worry about sin, and thinking about how everyone could be saved from this situation, she took the cheerful Yajnaseni by the hand, and approaching Yudhishthira, said, ‘The daughter of King Yajnasena, being referred to me by your younger brothers as the offering they obtained, I, out of ignorance, O king, said what was appropriate, namely, ‘Enjoy all that has been obtained.’ O you strong one of the Kuru lineage, tell me how my words may not turn false; how sin may not affect the daughter of the king of Panchala, and how she also may not feel uneasy.’
“Vaisampayana continued, ‘Thus addressed by his mother that hero among men, that foremost scion of the Kuru race, the intelligent king (Yudhishthira), reflecting for a moment, consoled Kunti, and addressing Dhananjaya, said, ‘By thee, O Phalguna, hath Yajnaseni been won. It is proper, therefore, that thou shouldst wed her. O thou withstander of all foes, igniting the sacred fire, take thou her hand with due rites.’
“Vaisampayana continued, ‘After being spoken to by his mother, that hero among men, the great member of the Kuru family, the wise king (Yudhishthira), took a moment to think, comforted Kunti, and turned to Dhananjaya, saying, ‘You, O Phalguna, have won Yajnaseni. It’s only right that you marry her. O you who can face any enemy, light the sacred fire and take her hand in the proper way.’”
“Arjuna, hearing this, replied, ‘O king, do not make me a participator in sin. Thy behest is not conformable to virtue. That is the path followed by the sinful. Thou shouldst wed first, then the strong-armed Bhima of inconceivable feats, then myself, then Nakula, and last of all, Sahadeva endued with great activity. Both Vrikodara and myself, and the twins and this maiden also, all await, O monarch, thy commands. When such is the state of things, do that, after reflection, which would be proper, and conformable virtue, and productive of fame, and beneficial unto the king of Panchala. All of us are obedient to thee. O, command us as thou likest.’
“Arjuna heard this and replied, ‘O king, please don’t involve me in sin. Your orders go against what is right. That’s the way of the wicked. You should marry first, then the strong-armed Bhima with his incredible deeds, then me, then Nakula, and finally Sahadeva, who is very active. Both Vrikodara and I, along with the twins and this maiden, are all waiting for your commands, O monarch. Given the situation, please take some time to think about what would be right, virtuous, bring you fame, and benefit the king of Panchala. We all obey you. Command us as you wish.’”
“Vaisampayana continued, ‘Hearing these words of Jishnu, so full of respect and affection, the Pandavas all cast their eyes upon the princess of Panchala. And the princess of Panchala also looked at them all. And casting their glances on the illustrious Krishna, those princes looked at one another. And taking their seats, they began to think of Draupadi alone. Indeed, after those princes of immeasurable energy had looked at Draupadi, the God of Desire invaded their hearts and continued to crush all their senses. As the lavishing beauty of Panchali who had been modelled by the Creator himself, was superior to that of all other women on earth, it could captivate the heart of every creature. And Yudhishthira, the son of Kunti, beholding his younger brothers, understood what was passing in their minds. And that bull among men immediately recollected the words of Krishna-Dwaipayana. And the king, then, from fear of a division amongst the brothers, addressing all of them, said, ‘The auspicious Draupadi shall be the common wife of us all.’
“Vaisampayana continued, ‘Hearing Jishnu’s respectful and affectionate words, the Pandavas all turned their eyes to the princess of Panchala. The princess of Panchala also looked at them. Casting their glances at the illustrious Krishna, the princes exchanged looks with one another. Taking their seats, they began to focus their thoughts solely on Draupadi. Indeed, after those incredibly strong princes had gazed at Draupadi, the God of Desire invaded their hearts and overwhelmed their senses. The striking beauty of Panchali, crafted by the Creator himself, surpassed that of all other women on earth, capable of captivating the hearts of every creature. And Yudhishthira, the son of Kunti, noticing his younger brothers, understood what was on their minds. That bull among men immediately recalled the words of Krishna-Dwaipayana. Fearing a rift among the brothers, the king addressed them all, saying, ‘The fortunate Draupadi shall be the common wife for all of us.’”
“Vaisampayana continued, ‘The sons of Pandu, then, hearing those words of their eldest brother, began to revolve them in their minds in great cheerfulness. The hero of the Vrishni race (Krishna suspecting the five persons he had seen at the Swayamvara to be none else than the heroes of the Kuru race), came accompanied by the son of Rohini (Valadeva), to the house of the potter where those foremost of men had taken up their quarters. On arriving there, Krishna and Valadeva beheld seated in that potter’s house Ajatasanu (Yudhishthira) of well developed and long arms, and his younger brothers passing the splendour of fire sitting around him. Then Vasudeva approaching that foremost of virtuous men—the son of Kunti—and touching the feet of that prince of the Ajamida race, said, ‘I am Krishna.’ And the son of Rohini (Valadeva) also approaching Yudhishthira, did the same. And the Pandavas, beholding Krishna and Valadeva, began to express great delight. And, O thou foremost of the Bharata race, those heroes of the Yadu race thereafter touched also the feet of Kunti, their father’s sister. And Ajatasatru, that foremost of the Kuru race, beholding Krishna, enquired after his well-being and asked, ‘How, O Vasudeva, hast thou been able to trace us, as we are living in disguise?’ And Vasudeva, smilingly answered, ‘O king, fire, even if it is covered, can be known. Who else among men than the Pandavas could exhibit such might? Ye resisters of all foes, ye sons of Pandu, by sheer good fortune have ye escaped from that fierce fire. And it is by sheer good fortune alone that the wicked son of Dhritarashtra and his counsellors have not succeeded in accomplishing their wishes. Blest be ye! And grow ye in prosperity like a fire in a cave gradually growing and spreading itself all around. And lest any of the monarchs recognise ye, let us return to our tent.’ Then, obtaining Yudhishthira’s leave, Krishna of prosperity knowing no decrease, accompanied by Valadeva, hastily went away from the potter’s abode.’”
Vaisampayana continued, “The sons of Pandu, hearing their eldest brother’s words, started to think them over with great happiness. Krishna, the hero of the Vrishni race, suspected that the five people he had seen at the Swayamvara were none other than the Kuru heroes. He came, accompanied by Valadeva, the son of Rohini, to the potter’s house where those great men were staying. When they arrived, Krishna and Valadeva saw Ajatasanu (Yudhishthira), who was well-built with long arms, seated in the potter’s house, surrounded by his younger brothers, radiating the brilliance of fire. Vasudeva approached the foremost of virtuous men—the son of Kunti—and touched the feet of that prince of the Ajamida race, saying, ‘I am Krishna.’ Valadeva also approached Yudhishthira and did the same. The Pandavas, seeing Krishna and Valadeva, expressed great joy. Then, O you foremost of the Bharata race, those heroes of the Yadu race touched Kunti’s feet too, as she was their father’s sister. Ajatasatru, the foremost of the Kuru race, upon seeing Krishna, asked about his well-being and said, ‘How, O Vasudeva, have you managed to find us, while we are living in disguise?’ Vasudeva smiled and replied, ‘O king, fire, even when covered, can still be recognized. Who else among men but the Pandavas could show such strength? You, the sons of Pandu, have narrowly escaped that fierce fire by sheer luck. And it is only through good fortune that the wicked son of Dhritarashtra and his advisors have not succeeded in fulfilling their plans. Bless you! May you prosper and grow like a fire in a cave that gradually expands and spreads all around. And so we don’t get recognized by any kings, let’s head back to our tent.’ After getting Yudhishthira’s permission, Krishna, who knows no decline in prosperity, quickly left from the potter’s house with Valadeva.”
SECTION CLXLIV
(Swayamvara Parva continued)
“Vaisampayana said, ‘When the Kuru princes (Bhima and Arjuna) were wending towards the abode of the potter, Dhrishtadyumna, the Panchala prince followed them. And sending away all his attendants, he concealed himself in some part of the potter’s house, unknown to the Pandavas. Then Bhima, that grinder of all foes, and Jishnu, and the illustrious twins, on returning from their eleemosynary round in the evening, cheerfully gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing the daughter of Drupada said, ‘O amiable one, take thou first a portion from this and devote it to the gods and give it away to Brahmanas, and feed those that desire to eat and give unto those who have become our guests. Divide the rest into two halves. Give one of these unto Bhima, O amiable one, for this strong youth of fair complexion—equal unto a king of elephants—this hero always eateth much. And divide the other half into six parts, four for these youths, one for myself, and one for thee.’ Then the princess hearing those instructive words of her mother-in-law cheerfully did all that she had been directed to do. And those heroes then all ate of the food prepared by Krishna. Then Sahadeva, the son of Madri, endued with great activity, spread on the ground a bed of kusa grass. Then those heroes, each spreading thereon his deer-skin, laid themselves down to sleep. And those foremost of the Kuru princes lay down with heads towards the south. And Kunti laid herself down along the line of their heads, and Krishna along that of their feet. And Krishna though she lay with the sons of Pandu on that bed of kusa grass along the line of their feet as if she were their nether pillow, grieved not in her heart nor thought disrespectfully of those bulls amongst the Kurus. Then those heroes began to converse with one another. And the conversations of those princes, each worthy to lead an army, was exceedingly interesting they being upon celestial cars and weapons and elephants, and swords and arrows, and battle-axes. And the son of the Panchala king listened (from his place of concealment) unto all they said. And all those who were with him beheld Krishna in that state.
“Vaisampayana said, ‘When the Kuru princes (Bhima and Arjuna) were making their way to the potter’s place, Dhrishtadyumna, the Panchala prince, followed them. After sending away all his attendants, he hid himself somewhere in the potter’s house, unknown to the Pandavas. Then Bhima, the one who crushes all enemies, along with Jishnu and the famous twins, returned in the evening from their charitable round and happily gave everything to Yudhishthira. The kind-hearted Kunti then told Drupada’s daughter, ‘O lovely one, first take a portion of this and dedicate it to the gods, give it to the Brahmanas, feed those who are hungry, and give to those who have become our guests. Split the rest into two halves. Give one half to Bhima, O lovely one, because this strong youth with his fair complexion—like a king of elephants—always eats a lot. And divide the other half into six parts: four for these youths, one for me, and one for you.’ The princess, hearing her mother-in-law’s wise words, cheerfully did everything she was told. Then those heroes ate the food prepared by Krishna. Sahadeva, the son of Madri, full of energy, spread a bed of kusa grass on the ground. Each hero then laid down their deer-skin on it to sleep. The foremost Kuru princes lay down with their heads toward the south. Kunti lay down along the line of their heads, and Krishna at their feet. Even though Krishna lay with the sons of Pandu on that bed of kusa grass as if she were their lower pillow, she did not feel sad in her heart nor think disrespectfully of those strong ones among the Kurus. Then those heroes began to talk to each other. The conversations of those princes, each worthy of leading an army, were extremely interesting as they discussed celestial cars, weapons, elephants, swords, arrows, and battle-axes. The son of the Panchala king listened (from his hiding place) to all they said. Everyone with him watched Krishna in that state.’
“When morning came, the prince Dhristadyumna set out from his place of concealment with great haste in order to report to Drupada in detail all that had happened at the potter’s abode and all that he had heard those heroes speak amongst themselves during the night. The king of Panchala had been sad because he knew not the Pandavas as those who had taken away his daughter. And the illustrious monarch asked Dhristadyumna on his return, ‘Oh, where hath Krishna gone? Who hath taken her away? Hath any Sudra or anybody of mean descent, or hath a tribute-paying Vaisya by taking my daughter away, placed his dirty foot on my head? O son, hath that wreath of flowers been thrown away on a grave-yard? Hath any Kshatriya of high birth, or any one of the superior order (Brahmana) obtained my daughter? Hath any one of mean descent, by having won Krishna, placed his left foot on my head? I would not, O son, grieve but feel greatly happy, if my daughter hath been united with Partha that foremost of men! O thou exalted one, tell me truly who hath won my daughter today? O, are the sons of that foremost of Kurus, Vichitravirya’s son alive? Was it Partha (Arjuna) that took up the bow and shot the mark?’”
"When morning came, Prince Dhristadyumna quickly left his hiding place to tell Drupada everything that had happened at the potter’s house and what he had overheard the heroes discussing during the night. The king of Panchala was upset because he didn't recognize the Pandavas as the ones who had taken his daughter. When Dhristadyumna returned, the illustrious king asked, 'Oh, where has Krishna gone? Who took her away? Did some Sudra or a person of low birth, or a tribute-paying Vaisya take my daughter and put his dirty foot on my head? Oh, my son, has that garland of flowers been thrown away in a graveyard? Did any noble Kshatriya or anyone of higher status (Brahmana) get my daughter? Did someone of low descent win Krishna and put his left foot on my head? I wouldn't grieve, my son, but would feel incredibly happy if my daughter is united with Partha, that greatest of men! Oh, esteemed one, please tell me truthfully who has won my daughter today. Are the sons of that foremost of Kurus, Vichitravirya’s son, still alive? Was it Partha (Arjuna) who picked up the bow and hit the target?'”
SECTION CLXLV
(Vaivahika Parva)
“Vaisampayana said, ‘Thus addressed Dhrishtadyumna, that foremost of the Lunar princes, cheerfully said unto his father all that had happened and by whom Krishna had been won. And the prince said, ‘With large, red eyes, attired in deer-skin, and resembling a celestial in beauty, the youth who strung that foremost of bows and brought down to the ground the mark set on high, was soon surrounded by the foremost of Brahmanas who also offered him their homage for the feat he had achieved. Incapable of bearing the sight of a foe and endued with great activity, he began to exert his prowess. And surrounded by the Brahmanas he resembled the thunder-wielding Indra standing in the midst of the celestials, and the Rishis. And like a she-elephant following the leader of a herd, Krishna cheerfully followed that youth catching hold of his deer-skin. Then when the assembled monarchs incapable of bearing that sight lose up in wrath and advanced for fight, there rose up another hero who tearing up a large tree rushed at that concourse of kings, felling them right and left like Yama himself smiting down creatures endued with life. Then, O monarch, the assembled kings stood motionless and looked at that couple of heroes, while they, resembling the Sun and the Moon, taking Krishna with them, left the amphitheatre and went into the abode of a potter in the suburbs of the town, and there at the potter’s abode sat a lady like unto a flame of fire who, I think, is their mother. And around her also sat three other foremost of men each of whom was like unto fire. And the couple of heroes having approached her paid homage unto her feet, and they said unto Krishna also to do the same. And keeping Krishna with her, those foremost of men all went the round of eleemosynary visits. Some time after when they returned, Krishna taking from them what they had obtained as alms, devoted a portion thereof to the gods, and gave another portion away (in gift) to Brahmanas. And of what remained after this, she gave a portion to that venerable lady, and distributed the rest amongst those five foremost of men. And she took a little for herself and ate it last of all. Then, O monarch, they all laid themselves down for sleep, Krishna lying along the line of their feet as their nether pillow. And the bed on which they lay was made of kusa grass upon which was spread their deer-skins. And before going to sleep they talked on diverse subjects in voices deep as of black clouds. The talk of those heroes indicated them to be neither Vaisyas nor Sudras, nor Brahmanas. Without doubt, O monarch, they are bulls amongst Kshatriyas, their discourse having been on military subjects. It seems, O father, that our hope hath been fructified, for we have heard that the sons of Kunti all escaped from the conflagration of the house of lac. From the way in which the mark was shot down by that youth, and the strength with which the bow was strung by him, and the manner in which I have heard them talk with one another proves conclusively, O monarch, that they are the sons of Pritha wandering in disguise.’
“Vaisampayana said, ‘After hearing this, Dhrishtadyumna, the leading prince of the Lunar dynasty, happily reported to his father everything that had happened and who had captured Krishna. The prince said, ‘With large, red eyes, dressed in deer-skin, and looking as beautiful as a celestial, the young man who drew that exceptional bow and hit the high mark was soon surrounded by the top Brahmanas who also offered him their respect for his impressive feat. Unable to tolerate the sight of an enemy and full of energy, he began to show his strength. Surrounded by the Brahmanas, he looked like thunder-wielding Indra among the celestials and the Rishis. And like a she-elephant following the leader of her herd, Krishna happily followed that young man, grabbing onto his deer-skin. Then, when the assembled kings, unable to deal with that sight, grew angry and moved forward to fight, another hero emerged, tearing apart a large tree and charging at that group of kings, knocking them down right and left like Yama himself crushing living beings. Then, O king, the gathered kings stood frozen, watching those two heroes, who, shining like the Sun and the Moon, took Krishna with them and left the arena, heading to a potter's house in the outskirts of the town. There, in the potter's house, sat a woman resembling a flame of fire, who I believe is their mother. Surrounding her were three other prominent men, each like fire. The two heroes approached her and paid their respects at her feet, and they urged Krishna to do the same. Keeping Krishna with her, those great men went around collecting alms. After some time, when they returned, Krishna took what they had gathered as alms, dedicated part of it to the gods, and gave another portion as a gift to the Brahmanas. From what remained, she kept a portion for herself and shared the rest with those five distinguished men. She took a small amount for herself and ate it last. Then, O king, they all lay down to sleep, with Krishna lying along their feet as their lower pillow. Their bed was made of kusa grass, covered with their deer-skins. Before sleeping, they discussed various topics in deep voices like rolling thunder. The conversation of those heroes revealed that they were neither Vaisyas, Sudras, nor Brahmanas. Without a doubt, O king, they are the strongest among the Kshatriyas, their talk centered on military matters. It seems, O father, that our hopes have been realized, for we have heard that the sons of Kunti all escaped from the burning house of lac. From the way that young man shot down the mark, and the strength with which he drew the bow, as well as the way I heard them talking to one another, it conclusively proves, O king, that they are the sons of Pritha in disguise.’
“Hearing these words of his son, king Drupada became exceedingly glad, and he sent unto them his priest directing him to ascertain who they were and whether they were the sons of the illustrious Pandu. Thus directed, the king’s priest went unto them and applauding them all, delivered the king’s message duly, saying, ‘Ye who are worthy of preference in everything, the boon-giving king of the earth—Drupada—is desirous of ascertaining who ye are. Beholding this one who hath shot down the mark, his joy knoweth no bounds. Giving us all particulars of your family and tribe, place ye your feet on the heads of your foes and gladden the hearts of the king of Panchala mid his men and mine also. King Pandu was the dear friend of Drupada and was regarded by him as his counterself. And Drupada had all along cherished the desire of bestowing this daughter of his upon Pandu as his daughter-in-law. Ye heroes of features perfectly faultless, king Drupada hath all along cherished this desire in his heart that Arjuna of strong and long arms might wed this daughter of his according to the ordinance. If that hath become possible, nothing could be better; nothing more beneficial; nothing more conducive to fame and virtue, so far as Drupada is concerned.’
“Hearing his son's words, King Drupada was extremely happy, and he sent his priest to find out who they were and if they were the sons of the famous Pandu. Following the king's instructions, the priest approached them, praised them all, and conveyed the king's message, saying, ‘You who deserve the best in everything, the generous king of the land—Drupada—wants to know who you are. Seeing the one who has hit the target, his joy is boundless. Share all the details of your family and tribe, and may you crush your enemies, bringing joy to the king of Panchala and his men as well as mine. King Pandu was Drupada’s dear friend and was seen by him as his own counterpart. Drupada has always hoped to give this daughter to Pandu as his daughter-in-law. You heroes of remarkable grace, Drupada has long wished from his heart for Arjuna, with his strong and long arms, to marry this daughter of his according to tradition. If that can happen, nothing could be better; nothing more beneficial; nothing more conducive to fame and virtue, as far as Drupada is concerned.’”
“Having said this, the priest remained silent and humbly waited for an answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima who sat near, saying, ‘Let water to wash his feet with and the Arghya be offered unto this Brahmana. He is king Drupada’s priest and, therefore, worthy of great respect. We should worship him with more than ordinary reverence.’ Then, O monarch, Bhima did as directed. Accepting the worship thus offered unto him, the Brahmana with a joyous heart sat at his ease. Then Yudhishthira addressed him and said, ‘The king of the Panchalas hath, by fixing a special kind of dower, given away his daughter according to the practice of his order and not freely. This hero hath, by satisfying that demand, won the princess. King Drupada, therefore, hath nothing now to say in regard to the race, tribe, family and disposition of him who hath performed that feat. Indeed, all his queries have been answered by the stringing of the bow and the shooting down of the mark. It is by doing what he had directed that this illustrious hero hath brought away Krishna from among the assembled monarchs. In these circumstances, the king of the Lunar race should not indulge in any regrets which can only make him unhappy without mending matters in the least. The desire that king Drupada hath all along cherished will be accomplished for his handsome princess who beareth, I think, every auspicious mark. None that is weak in strength could string that bow, and none of mean birth and unaccomplished in arms could have shot down the mark. It behoveth not, therefore, the king of the Panchalas to grieve for his daughter today. Nor can anybody in the world undo that act of shooting down the mark. Therefore the king should not grieve for what must take its course.’
“After saying this, the priest stayed quiet and patiently waited for a response. Seeing him sitting there, King Yudhishthira instructed Bhima, who was nearby, ‘Let water for washing his feet and the Arghya be offered to this Brahmana. He is the priest of King Drupada and deserves great respect. We should honor him with even more reverence than usual.’ Then, O monarch, Bhima did as he was told. Accepting the worship given to him, the Brahmana sat comfortably with a happy heart. Then Yudhishthira spoke to him and said, ‘King Drupada has, by setting a specific form of dower, arranged for his daughter’s marriage according to his customs and not out of his own free will. This hero has fulfilled that demand and won the princess. Therefore, King Drupada has no comments left regarding the lineage, clan, family, or character of the one who has achieved this feat. In fact, all his questions have been answered by the bow being strung and the target being hit. By following what was instructed, this remarkable hero has brought Krishna away from the gathering of kings. In this situation, the king of the Lunar dynasty should not dwell on regrets that will only bring unhappiness without resolving anything. King Drupada’s long-held wish will be fulfilled with his beautiful daughter who possesses, I believe, every auspicious quality. No one lacking strength could have strung that bow, and no one of low birth or without skill in battle could have hit the mark. Therefore, the king of the Panchalas should not mourn for his daughter today. Nothing in the world can reverse the act of hitting the target. So, the king should not mourn what is already meant to be.’”
“While Yudhishthira was saying all this, another messenger from the king of the Panchalas, coming thither in haste, said, ‘The (nuptial), feast is ready.’”
“While Yudhishthira was saying all this, another messenger from the king of the Panchalas, arriving quickly, said, ‘The wedding feast is ready.’”
SECTION CLXLVI
(Vaivahika Parva continued)
“Vaisampayana continued, ‘The messenger said, ‘King Drupada hath, in view of his daughter’s nuptials prepared a good feast for the bride-groom’s party. Come ye thither after finishing your daily rites. Krishna’s wedding will take place there. Delay ye not. These cars adorned with golden lotuses drawn by excellent horses are worthy of kings. Riding on them, come ye into the abode of the king of the Panchalas.’
“Vaisampayana continued, ‘The messenger said, ‘King Drupada has prepared a grand feast for the groom’s party in celebration of his daughter’s wedding. Come there after completing your daily rituals. Krishna’s wedding will take place there. Don’t delay. These chariots, decorated with golden lotuses and pulled by top-notch horses, are fit for royalty. Ride on them and head to the home of the king of the Panchalas.’”
“Vaisampayana continued, ‘Then those bulls among the Kurus, dismissing the priest and causing Kunti and Krishna to ride together on one of those cars, themselves ascended those splendid vehicles and proceeded towards Drupada’s place. Meanwhile, O Bharata, hearing from his priest the words that Yudhishthira had said, king Drupada, in order to ascertain the order to which those heroes belonged, kept ready a large collection of articles (required by the ordinance for the wedding of each of the four orders). And he kept ready fruits, sanctified garlands, and coats of mail, and shields, and carpets, and kine, and seeds, and various other articles and implements of agriculture. And the king also collected, O monarch, every article appertaining to other arts, and various implements and apparatus of every kind of sport. And he also collected excellent coats of mail and shining shields, and swords and scimitars, of fine temper, and beautiful chariots and horses, and first-class bows and well-adorned arrows, and various kinds of missiles ornamented with gold. And he also kept ready darts and rockets and battle-axes and various utensils of war. And there were in that collection beds and carpets and various fine things, and cloths of various sorts. When the party went to Drupada’s abode, Kunti taking with her the virtuous Krishna entered the inner apartments of the king. The ladies of the king’s household with joyous hearts worshipped the queen of the Kurus. Beholding, O monarch, those foremost of men, each possessing the sportive gait of the lion, with deer-skins for their upper garments, eyes like unto those of mighty bulls, broad shoulders, and long-hanging arms like unto the bodies of mighty snakes, the king, and the king’s ministers, and the king’s son, and the king’s friends and attendants, all became exceedingly glad. Those heroes sat on excellent seats, furnished with footstools without any awkwardness and hesitation. And those foremost of men sat with perfect fearlessness on those costly seats one after another according to the order of their ages. After those heroes were seated, well-dressed servants male and female, and skilful cooks brought excellent and costly viands worthy of kings on gold and silver plates. Then those foremost of men dined on those dishes and became well-pleased. And after the dinner was over, those heroes among men, passing over all other articles, began to observe with interest the various utensils of war. Beholding this, Drupada’s son and Drupada himself, along with all his chief ministers of state, understanding the sons of Kunti to be all of royal blood became exceedingly glad.’”
Vaisampayana continued, “Then the strong warriors among the Kurus, after sending away the priest and having Kunti and Krishna ride together in one of the chariots, got into those magnificent vehicles and headed towards Drupada’s place. Meanwhile, O Bharata, after hearing from his priest what Yudhishthira had said, King Drupada, wanting to determine the lineage of those heroes, prepared a large assortment of items required for the wedding ceremonies of the four social orders. He organized fruits, blessed garlands, armor, shields, carpets, cattle, seeds, and various other articles and farming tools. The king also gathered, O monarch, every item relevant to other crafts and different equipment for all types of sports. He collected fine armor, shining shields, well-crafted swords and scimitars, beautiful chariots and horses, top-quality bows, and decorated arrows, as well as various missiles embellished with gold. He also had darts, rockets, battle-axes, and various weapons ready. Included in that collection were beds, carpets, various fine items, and fabrics of different kinds. When the party arrived at Drupada’s place, Kunti, along with the virtuous Krishna, entered the king's inner chambers. The king’s household ladies warmly welcomed the queen of the Kurus with joyful hearts. Seeing those outstanding men, each with the lion's playful stride, wearing deer-skins, with eyes like powerful bulls, broad shoulders, and long arms resembling mighty serpents, the king, along with his ministers, son, friends, and attendants, all felt immense happiness. The heroes sat on superb seats with footstools, showing no awkwardness or hesitation. They confidently took their places on those expensive seats, one after another, according to their ages. After the heroes were seated, well-dressed male and female servants, along with skilled cooks, brought exquisite and lavish dishes worthy of kings on gold and silver plates. Then those exceptional men enjoyed their meal and felt pleased. After dinner, they bypassed all other items and eagerly examined the various war utensils. Observing this, Drupada’s son and Drupada himself, along with all his top ministers, were exceedingly glad to see that the sons of Kunti were of royal blood.”
SECTION CLXLVII
(Vaivahika Parva continued)
“Vaisampayana said, ‘Then the illustrious king of Panchala, addressing prince Yudhishthira in the form applicable to Brahmanas, cheerfully enquired of that illustrious son of Kunti, saying, ‘Are we to know you as Kshatriyas, or Brahamanas, or are we to know you as celestials who disguising themselves as Brahmanas are ranging the earth and come hither for the hand of Krishna? O tell us truly, for we have great doubts! Shall we not be glad when our doubts have been removed? O chastiser of enemies, have the fates been propitious unto us? Tell us the truth willingly! Truth becometh monarchs better than sacrifices and dedications of tanks. Therefore, tell us not what is untrue. O thou of the beauty of a celestial, O chastiser of foes, hearing thy reply I shall make arrangements for my daughter’s wedding according to the order to which ye belong.’
Vaisampayana said, “Then the renowned king of Panchala, addressing prince Yudhishthira in a way suitable for Brahmanas, cheerfully asked that illustrious son of Kunti, ‘Should we know you as Kshatriyas, or Brahmanas, or as celestial beings who are disguising themselves as Brahmanas and have come to earth seeking the hand of Krishna? Please tell us the truth, as we have many doubts! Won’t we be pleased once our doubts are cleared? O destroyer of enemies, have the fates been favorable to us? Share the truth with us openly! Truth is more fitting for monarchs than sacrifices and offerings of tanks. So please do not share anything false. O you who are as beautiful as a celestial being, O slayer of foes, upon hearing your reply, I will make arrangements for my daughter’s wedding according to your order.’”
“Hearing these words of Drupada, Yudhishthira answered, saying ‘Be not cheerless, O king; let joy fill thy heart! The desire cherished by thee hath certainly been accomplished. We are Kshatriyas, O king, and sons of the illustrious Pandu. Know me to be the eldest of the sons of Kunti and these to be Bhima and Arjuna. By these, O king, was thy daughter won amid the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait where Krishna is. O bull amongst men, let grief be driven from thy heart, for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been transferred only from one lake into another. O king, thou art our revered superior and chief refuge. I have told thee the whole truth.’
“Hearing Drupada’s words, Yudhishthira replied, saying, ‘Don’t be sad, O king; let joy fill your heart! Your long-held wish has definitely come true. We are Kshatriyas, O king, and the sons of the great Pandu. I am the eldest son of Kunti, and these are Bhima and Arjuna. It was through them, O king, that your daughter was won in the gathering of kings. The twins (Nakula and Sahadeva) and Kunti are waiting where Krishna is. O strongest of men, let grief leave your heart, for we are Kshatriyas. Your daughter, O king, has simply been moved from one lake to another like a lotus. O king, you are our respected leader and our main support. I have spoken the whole truth to you.’”
“Vaisampayana continued, ‘Hearing those words, the king Drupada’s eyes rolled in ecstasy. And. filled with delight the king could not, for some moments answer Yudhishthira. Checking his emotion with great effort, that chastiser of foes at last replied unto Yudhishthira in proper words. The virtuous monarch enquired how the Pandavas had escaped from the town of Varanavata. The son of Pandu told the monarch every particular in detail of their escape from the burning palace of lac. Hearing everything that the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of men. And the monarch gave every assurance unto Yudhishthira, the son of Kunti. And that foremost of eloquent men then and there vowed to restore Yudhishthira to his paternal throne.
Vaisampayana continued, “When the king Drupada heard those words, his eyes filled with joy. Overcome with happiness, he couldn’t answer Yudhishthira for a moment. After managing to control his emotions, the king finally spoke to Yudhishthira appropriately. The noble monarch asked how the Pandavas had escaped from the city of Varanavata. The son of Pandu shared all the details about their escape from the burning palace made of lac. After hearing everything from the son of Kunti, King Drupada criticized Dhritarashtra, the ruler of men. The monarch assured Yudhishthira, the son of Kunti, that he would support him. That eloquent man then vowed on the spot to restore Yudhishthira to his rightful throne.”
“Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by the king, to reside there, treated by Yajnasena with due respect. Then king Drupada with his sons, assured by all that had happened, approaching Yudhishthira, said, ‘O thou of mighty arms, let the Kuru prince Arjuna take with due rites, the hand of my daughter on this auspicious day, and let him, therefore, perform the usual initiatory rites of marriage.’
“Then Kunti, Krishna, Bhima, Arjuna, and the twins, instructed by the king to stay there, were treated with respect by Yajnasena. King Drupada, reassured by everything that had happened, approached Yudhishthira and said, ‘O strong one, let the Kuru prince Arjuna take my daughter’s hand with the proper ceremonies on this auspicious day, and let him perform the usual marriage initiation rites.’”
“Vaisampayana continued, ‘Hearing these words of Drupada, the virtuous king Yudhishthira replied, saying, ‘O great king, I also shall have to marry.’ Hearing him, Drupada said, ‘If it pleaseth thee, take thou the hand of my daughter thyself with due rites. Or, give Krishna in marriage unto whomsoever of thy brothers thou likest.’ Yudhishthira said, ‘Thy daughter, O king, shall be the common wife of us all! Even thus it hath been ordered, O monarch, by our mother. I am unmarried still, and Bhima also is so amongst the sons of Pandu. This thy jewel of a daughter hath been won by Arjuna. This, O king, is the rule with us; to ever enjoy equally a jewel that we may obtain. O best of monarchs, that rule of conduct we cannot now abandon. Krishna, therefore, shall become the wedded wife of us all. Let her take our hands, one after another before the fire.’
Vaisampayana continued, “Hearing Drupada's words, the virtuous king Yudhishthira replied, ‘O great king, I too must marry.’ Upon hearing this, Drupada said, ‘If it pleases you, you may take my daughter’s hand yourself with proper ceremonies. Or, you can marry Krishna to whichever of your brothers you wish.’ Yudhishthira replied, ‘Your daughter, O king, should be the common wife of all of us! This has been decided by our mother. I am still unmarried, and Bhima is as well among the sons of Pandu. This precious daughter of yours has been won by Arjuna. This, O king, is our custom; to always share equally in a treasure we acquire. O best of monarchs, we cannot abandon that rule of conduct now. Therefore, Krishna shall be the wife of us all. Let her take our hands, one after another, before the fire.’”
‘Drupada answered, ‘O scion of Kuru’s race, it hath been directed that one man may have many wives. But it hath never been heard that one woman may have many husbands! O son of Kunti, as thou art pure and acquainted with the rules of morality, it behoveth thee not to commit an act that is sinful and opposed both to usage and the Vedas. Why, O prince, hath thy understanding become so?’ Yudhishthira said in reply, ‘O monarch, morality is subtle. We do not know its course. Let us follow the way trodden by the illustrious ones of former ages. My tongue never uttered an untruth. My heart also never turneth to what is sinful. My mother commandeth so; and my heart also approveth of it. Therefore, O king, that is quite conformable to virtue. Act according to it, without any scruples. Entertain no fear, O king, about this matter.’
Drupada replied, “O descendant of the Kuru lineage, it has been stated that one man can have many wives. But it has never been heard that one woman can have multiple husbands! O son of Kunti, since you are pure and know the rules of morality, you should not do something that is sinful and against both tradition and the Vedas. Why, O prince, has your understanding become like this?” Yudhishthira responded, “O king, morality is complex. We do not fully understand its path. Let’s follow the way of the great figures from the past. My tongue has never spoken a lie. My heart does not lean toward what is wrong. My mother commands this; and my heart agrees with it. Therefore, O king, this is entirely in line with virtue. Act according to it, without any doubt. Do not be afraid, O king, about this matter.”
“Drupada said, ‘O son of Kunti thy mother, and my son Dhrishtadyumna and thyself, settle amongst yourselves as to what should be done. Tell me the result of your deliberations and tomorrow I will do what is proper.’
“Drupada said, ‘O son of Kunti, your mother, and my son Dhrishtadyumna, you both decide among yourselves what should be done. Let me know the outcome of your discussions, and tomorrow I will take the appropriate action.’”
“Vaisampayana continued, ‘After this, O Bharata, Yudhishthira, Kunti and Dhrishtadyumna discoursed upon this matter. Just at that time, however, the island-born (Vyasa), O monarch, came there in course of his wanderings.’”
“Vaisampayana continued, ‘After this, O Bharata, Yudhishthira, Kunti, and Dhrishtadyumna talked about this issue. Just then, the one born from the island (Vyasa), O king, arrived there during his travels.’”
SECTION CLXLVIII
(Vaivahika Parva continued)
“Vaisampayana said, ‘Then all the Pandavas and the illustrious king of the Panchalas and all others there present stood up and saluted with reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled Rishi, saluting them in return and enquiring after their welfare, sat down on a carpet of gold. And commanded by Krishna (Dwaipayana) of immeasurable energy, those foremost of men all sat down on costly seats. A little after, O monarch, the son of Prishata in sweet accents asked the illustrious Rishi about the wedding of his daughter. And he said, ‘How, O illustrious one, can one woman become the wife of many men without being defiled by sin? O, tell me truly all about this.’ Hearing these words Vyasa replied, ‘This practice, O king, being opposed to usage and the Vedas, hath become obsolete. I desire, however, to hear what the opinion of each of you is upon this matter.’
“Vaisampayana said, ‘Then all the Pandavas, the great king of the Panchalas, and everyone else present stood up and respectfully greeted the esteemed Rishi Krishna (Dwaipayana). The high-minded Rishi, returning their greeting and asking about their well-being, sat down on a golden carpet. Following the direction of Krishna (Dwaipayana), who has immense energy, those distinguished men took their seats on luxurious thrones. Shortly afterward, O king, the son of Prishata asked the esteemed Rishi in gentle tones about the wedding of his daughter. He said, ‘How, O esteemed one, can one woman be married to many men without being tainted by sin? Please tell me the truth about this.’ Hearing these words, Vyasa replied, ‘This practice, O king, being contrary to custom and the Vedas, has become outdated. However, I would like to hear each of your thoughts on this matter.’
“Hearing these words of the Rishi, Drupada spoke first, saying, ‘The practice is sinful in my opinion, being opposed to both usage and the Vedas. O best of Brahmanas, nowhere have I seen many men having one wife. The illustrious ones also of former ages never had such a usage amongst them. The wise should never commit a sin. I, therefore, can never make up mind to act in this way. This practice always appeareth to me to be of doubtful morality.
“Hearing these words from the sage, Drupada spoke up first, saying, ‘In my opinion, this practice is wrong because it goes against both tradition and the Vedas. O best of Brahmanas, I have never seen many men with one wife. The great ones from the past also did not follow this practice. The wise should never commit a wrong. Therefore, I cannot bring myself to act this way. This practice always seems morally questionable to me."
“After Drupada had ceased, Dhrishtadyumna spoke, saying ‘O bull amongst Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder brother, if he is of a good disposition, approach the wife of his younger brother? The ways of morality are ever subtle, and, therefore, we know them not. We cannot, therefore, say what is conformable to morality and what not. We cannot do such a deed, therefore, with a safe conscience. Indeed, O Brahmana, I cannot say, ‘Let Draupadi become the common wife of five brothers.’
“After Drupada finished speaking, Dhrishtadyumna said, ‘O best of the Brahmanas, O one with spiritual wealth, how can the elder brother, if he is a good person, approach his younger brother’s wife? The paths of morality are always complex, and that’s why we don’t fully understand them. Because of this, we can’t determine what aligns with morality and what doesn’t. Therefore, we can’t engage in such an act with a clear conscience. Truly, O Brahmana, I cannot agree to say, ‘Let Draupadi be the shared wife of five brothers.’”
“Yudhishthira then spoke, saying, ‘My tongue never uttereth an untruth and my heart never inclineth to what is sinful. When my heart approveth of it, it can never be sinful. I have heard in the Purana that a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic’s daughter, born of a tree, had in former times united herself in marriage with ten brothers all bearing the same name of Prachetas and who were all of souls exalted by asceticism. O foremost of all that are acquainted with the rules of morality, it is said that obedience to superior is ever meritorious. Amongst all superiors, it is well-known that the mother is the foremost. Even she hath commanded us to enjoy Draupadi as we do anything obtained as alms. It is for this, O best of Brahmanas, that I regard the (proposed) act as virtuous.’
“Yudhishthira then said, ‘I never speak a lie, and my heart doesn’t lean towards anything sinful. If my heart approves of something, it can’t be sinful. I’ve heard in the Purana that a woman named Jatila, the most virtuous of all women from the Gotama lineage, was married to seven Rishis. Also, an ascetic’s daughter, born from a tree, once married ten brothers, all named Prachetas, who were all elevated by their ascetic practices. O, the best of those who know moral rules, it is said that respecting those in authority is always commendable. Among all authority figures, it is well-known that the mother is the most important. Even she has instructed us to enjoy Draupadi as we would anything received as alms. For this reason, O best of Brahmanas, I consider this act to be virtuous.’”
“Kunti then said, ‘The act is even so as the virtuous Yudhishthira hath said. I greatly fear, O Brahmana, lest my speech should become untrue. How shall I be saved from untruth?’
“Kunti then said, ‘What Yudhishthira said is exactly right. I’m really worried, O Brahmana, that my words might turn out to be false. How can I avoid saying something untrue?’”
“When they had all finished speaking, Vyasa said, ‘O amiable one, how shall thou be saved from the consequence of untruth? Even this is eternal virtue! I will not, O king of the Panchalas, discourse on this before you all. But thou alone shalt listen to me when I disclose how this practice hath been established and why it is to be regarded as old and eternal. There is no doubt that what Yudhishthira hath said is quite conformable to virtue.’
“When they had all finished speaking, Vyasa said, ‘O dear one, how will you be saved from the repercussions of falsehood? This is true virtue! I won't, O king of the Panchalas, discuss this in front of everyone. But you alone shall listen to me when I explain how this practice has been established and why it is seen as ancient and eternal. There is no doubt that what Yudhishthira has said aligns perfectly with virtue.’”
“Vaisampayana continued, ‘Then the illustrious Vyasa—the master Dwaipayana—rose, and taking hold of Drupada’s hand led him to a private apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata’s race sat there, waiting for the return of Vyasa and Drupada. Meanwhile, Dwaipayana began his discourse with illustrious monarch for explaining how the practice of polyandry could not be regarded as sinful.’”
“Vaisampayana continued, ‘Then the renowned Vyasa—the master Dwaipayana—stood up, took Drupada’s hand, and led him to a private room. The Pandavas, Kunti, and Dhrishtadyumna from the Prishata family sat there, waiting for Vyasa and Drupada to return. Meanwhile, Dwaipayana started his discussion with the distinguished king to explain how practicing polyandry should not be seen as wrong.’”
SECTION CLXLIX
(Vaivahika Parva continued)
“Vaisampayana said, ‘Vyasa continued, ‘In days of yore, the celestials had once commenced a grand sacrifice in the forest of Naimisha. At that sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the devoted animals. Yama, thus employed in that sacrifice, did not (during that period), O king, kill a single human being. Death being suspended in the world, the number of human beings increased very greatly. Then Soma and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the twin Aswins,—these and other celestials went unto Prajapati, the Creator of the universe. Struck with fear for the increase of the human population of the world they addressed the Master of creation and said, ‘Alarmed, O lord, at the increase of human beings on earth, we come to thee for relief. Indeed, we crave thy protection.’ Hearing those words the Grandsire said, ‘Ye have little cause to be frightened at this increase of human beings. Ye all are immortal. It behoveth you not to take fright at human beings.’ The celestials replied, ‘The mortals have all become immortal. There is no distinction now between us and them. Vexed at the disappearance of all distinction, we have come to thee in order that thou mayest distinguish us from them.’ The Creator then said, ‘The son of Vivaswat is even now engaged in the grand sacrifice. It is for this that men are not dying. But when Yama’s work in connection with the sacrifice terminates, men will again begin to die as before. Strengthened by your respective energies, Yama will, when that time comes, sweep away by thousands the inhabitants on earth who will scarcely have then any energy left in them.’
Vaisampayana said, ‘Vyasa continued, ‘Long ago, the gods once held a great sacrifice in the Naimisha forest. During that sacrifice, O king, Yama, the son of Vivaswat, was responsible for killing the devoted animals. While Yama was focused on that sacrifice, O king, he did not kill a single human being. With death paused in the world, the human population grew rapidly. Then Soma, Sakra, Varuna, Kuvera, the Sadhyas, the Rudras, the Vasus, and the twin Aswins—all these gods went to Prajapati, the Creator of the universe. Alarmed by the rising human numbers, they approached the Master of creation and said, ‘O lord, we are worried about the increase of humans on earth, and we seek your help. We truly desire your protection.’ Hearing this, the Grandsire replied, ‘You have little reason to fear this increase in humans. You are all immortal. You shouldn’t be afraid of mortals.’ The gods responded, ‘The mortals have all become immortal. There is no longer any difference between us and them. Distressed by the loss of distinction, we have come to you so that you may differentiate us from them.’ The Creator then said, ‘The son of Vivaswat is still performing the great sacrifice. That is why humans are not dying. But when Yama’s role in the sacrifice ends, humans will begin to die again as they did before. Empowered by your respective energies, Yama will, when that time comes, eliminate thousands of the inhabitants on earth, who will hardly have any energy left in them.’
“Vyasa continued, ‘Hearing these words of the first-born deity, the celestials returned to the spot where the grand sacrifice was being performed. And the mighty one sitting by the side of the Bhagirathi saw a (golden) lotus being carried along by the current. And beholding that (golden) lotus, they wondered much. And amongst them, that foremost of celestials, viz., Indra, desirous of ascertaining whence it came, proceeded up along the course of the Bhagirathi. And reaching that spot whence the goddess Ganga issues perennially, Indra beheld a woman possessing the splendour of fire. The woman who had come there to take water was washing herself in the stream, weeping all the while. The tear-drops she shed, falling on the stream, were being transformed into golden lotuses. The wielder of the thunderbolt, beholding that wonderful sight, approached the woman and asked her, ‘Who art thou, amiable lady? Why dost thou weep? I desire to know the truth. O, tell me everything.’
Vyasa continued, “After hearing the words of the first-born deity, the celestial beings returned to the place where the grand sacrifice was taking place. The mighty one, sitting by the side of the Bhagirathi, saw a golden lotus floating down the current. Seeing that golden lotus, they were filled with wonder. Among them, the foremost celestial, Indra, eager to find out where it came from, followed the path of the Bhagirathi. When he arrived at the spot where the goddess Ganga flows continuously, Indra saw a woman with the brightness of fire. The woman, who had come there to collect water, was washing herself in the stream while crying. The tears she shed fell into the water and turned into golden lotuses. The wielder of the thunderbolt, seeing that amazing sight, approached the woman and asked her, 'Who are you, lovely lady? Why are you crying? I want to know the truth. Please, tell me everything.'”
“Vyasa continued, ‘The woman thereupon answered, ‘O Sakra, thou mayest know who I am and why, unfortunate that I am, I weep, if only, O chief of the celestials, thou comest with me as I lead the way. Thou shall then see what it is I weep for.” Hearing these words of the lady, Indra followed her as she led the way. And soon he saw, not far off from where he was, a handsome youth with a young lady seated on a throne placed on one of the peaks of Himavat and playing at dice. Beholding that youth, the thief of the celestials said, ‘Know, intelligent youth, that this universe is under my sway.’ Seeing, however, that the person addressed was so engrossed in dice that he took no notice of what he said, Indra was possessed by anger and repeated, ‘I am the lord of the universe. The youth who was none else than the god Mahadeva (the god of the gods), seeing Indra filled with wrath, only smiled, having cast a glance at him. At that glance, however, the chief of the celestials was at once paralysed and stood there like a stake. When the game at dice was over, Isana addressing the weeping woman said, ‘Bring Sakra hither, for I shall soon so deal with him that pride may not again enter his heart.’ As soon as Sakra was touched by that woman, the chief of the celestials with limbs paralysed by that touch, fell down on the earth. The illustrious Isana of fierce energy then said unto him, ‘Act not, O Sakra, ever again in this way. Remove this huge stone, for thy strength and energy are immeasurable, and enter the hole (it will disclose) where await some others possessing the splendour of the sun and who are all like unto thee.’ Indra, then, on removing that stone, beheld a cave in the breast of that king of mountains, within which were four others resembling himself. Beholding their plight, Sakra became seized with grief and exclaimed, ‘Shall I be even like these?’ Then the god Girisha, looking full at Indra with expanded eyes, said in anger, ‘O thou of a hundred sacrifices, enter this cave without loss of time, for thou hast from folly insulted me.’ Thus addressed by the lord Isana, the chief of the celestials, in consequence of that terrible imprecation, was deeply pained, and with limbs weakened by fear trembled like the wind-shaken leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull for his vehicle, Indra, with joined hands and shaking from head to foot, addressed that fierce god of multi-form manifestations, saving, ‘Thou art, O Bhava, the over-looker of the infinite Universe!’ Hearing these words the god of fiery energy smiled and said, ‘Those that are of disposition like thine never obtain my grace. These others (within the cave) had at one time been like thee. Enter thou this cave, therefore, and lie there for some time. The fate of you all shall certainly be the same. All of you shall have to take your birth in the world of men, where, having achieved many difficult feats and slaying a large number of men, ye shall again by the merits of your respective deeds, regain the valued region of Indra. Ye shall accomplish all I have said and much more besides, of other kinds of work.’ Then those Indras, of their shorn glory said, ‘We shall go from our celestial regions even unto the region of men where salvation is ordained to be difficult of acquisition. But let the gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our would-be mother. Fighting with men by means of both celestial and human weapons, we shall again come back into the region of Indra.’
“Vyasa continued, ‘The woman then replied, ‘Oh Sakra, if you want to know who I am and why I’m crying, you must come with me as I lead the way. You’ll see what makes me weep.’ Upon hearing her words, Indra followed her as she walked ahead. Soon, he spotted a handsome young man with a young lady sitting on a throne atop one of the peaks of Himavat, playing dice. Noticing the young man, the celestial thief declared, ‘Know this, clever youth, the universe is under my control.’ However, seeing that the young man was so absorbed in the game that he didn’t pay any attention to him, Indra became furious and repeated, ‘I am the lord of the universe.’ The young man, who was actually the god Mahadeva (the supreme god), merely smiled at Indra, glancing at him. But at that glance, the chief of the celestials was immediately paralyzed, standing there like a statue. Once the dice game ended, Isana spoke to the weeping woman and said, ‘Bring Sakra here, for I shall soon deal with him so that pride may not enter his heart again.’ As soon as the woman touched Sakra, the chief of the celestials, his limbs paralyzed by her touch, fell to the ground. The illustrious Isana, filled with fierce energy, then said to him, ‘Don’t act like this again, Sakra. Remove this great stone, for your strength and energy are immense, and enter the opening that will reveal others like you who shine like the sun.’ When Indra moved the stone, he discovered a cave within the heart of that king of mountains, where four others resembling him were trapped. Seeing their condition, Sakra felt deep sorrow and exclaimed, ‘Will I end up like them?’ Then the god Girisha, glaring at Indra with wide eyes, angrily said, ‘Oh you of a hundred sacrifices, enter this cave quickly, for you have foolishly insulted me.’ Addressed thus by the fierce god Isana, the chief of the celestials was profoundly affected by that terrible curse. With his limbs weakened by fear, he trembled like a leaf shaken by the wind. Unexpectedly cursed by the god who had a bull as his vehicle, Indra, with his hands joined and shaking from head to toe, addressed the fierce multi-faced god, saying, ‘You are, oh Bhava, the overseer of the infinite Universe!’ Hearing this, the god of fiery energy smiled and said, ‘Those with a disposition like yours never receive my grace. The others in the cave were once like you. Therefore, enter this cave and stay there for a while. You all will share the same fate. You will be reborn in the mortal world, where achieving salvation will be hard. After completing many difficult feats and defeating many, you will earn back your rightful place in the region of Indra by the merits of your deeds. You will accomplish everything I’ve said and much more.’ The lesser Indras, having lost their glory, said, ‘We will journey from our celestial realms to the world of men, where gaining salvation is tough. But let the gods Dharma, Vayu, Maghavat, and the twin Aswins be our parents. By fighting with both celestial and human weapons, we will return to the region of Indra.’”
“Vyasa continued, ‘Hearing these words of the former Indras, the wielder of the thunderbolt once more addressed that foremost of gods, saying, ‘Instead of going myself, I shall, with a portion of my energy, create from myself a person for the accomplishment of the task (thou assignest) to form the fifth among these!’ Vishwabhuk, Bhutadhaman, Sivi of great energy, Santi the fourth, and Tejaswin, these it is said were the five Indras of old. And the illustrious god of the formidable bow, from his kindness, granted unto the five Indras the desire they cherished. And he also appointed that woman of extraordinary beauty, who was none else than celestial Sri (goddess of grace) herself, to be their common wife in the world of men. Accompanied by all those Indras, the god Isana then went unto Narayana of immeasurable energy, the Infinite, the Immaterial, the Uncreate, the Old, the Eternal, and the Spirit of these universes without limits. Narayana approved of everything. Those Indras then were born in the world of men. And Hari (Narayana) took up two hairs from his body, one of which hairs was black and the other white. And those two hairs entered the wombs of two of the Yadu race, by name Devaki and Rohini. And one of these hairs viz., that which was white, became Valadeva. And the hair that was black was born as Kesava’s self, Krishna. And those Indras of old who had been confined in the cave on the Himavat are none else than the sons of Pandu, endued with great energy. And Arjuna amongst the Pandavas, called also Savyasachin (using both hands with equal dexterity) is a portion of Sakra.’
“Vyasa continued, ‘After hearing the words of the former Indras, the thunderbolt wielder addressed that top god again, saying, ‘Instead of going myself, I will use a part of my energy to create someone from myself to accomplish the task you assign to form the fifth among these!’ Vishwabhuk, Bhutadhaman, Sivi of great energy, Santi the fourth, and Tejaswin are said to be the five Indras of old. The illustrious god, known for his powerful bow, kindly granted the five Indras their wish. He also designated that extraordinarily beautiful woman, who was none other than the celestial Sri (goddess of grace) herself, to be their shared wife in the world of men. Accompanied by all those Indras, the god Isana then went to Narayana, the one of limitless energy, the Infinite, the Immaterial, the Uncreated, the Eternal, and the Spirit of these boundless universes. Narayana approved everything. Those Indras were then born into the world of men. Hari (Narayana) took two hairs from his body, one black and the other white. These two hairs entered the wombs of two members of the Yadu race, named Devaki and Rohini. The white hair became Valadeva, while the black hair was born as Kesava’s self, Krishna. Those old Indras who had been trapped in the cave on the Himavat are none other than the sons of Pandu, endowed with great energy. And Arjuna among the Pandavas, also called Savyasachin (skilled with both hands), is a part of Sakra.’”
“Vyasa continued, ‘Thus, O king, they who have been born as the Pandavas are none else than those Indras of old. And the celestial Sri herself who had been appointed as their wife is this Draupadi of extraordinary beauty. How could she whose effulgence is like that of the sun or the moon, whose fragrance spreads for two miles around, take her birth in any other than an extraordinary way, viz., from within the earth, by virtue of the sacrificial rites? Unto thee, O king, I cheerfully grant this other boon in the form of spiritual sight. Behold now the sons of Kunti endued with their sacred and celestial bodies of old!’
“Vyasa continued, ‘So, O king, the Pandavas who were born are none other than the ancient Indras. And the divine Sri, who was chosen as their wife, is this incredibly beautiful Draupadi. How could someone whose brilliance matches that of the sun or the moon, whose fragrance reaches two miles around, be born in any ordinary way, but rather in an extraordinary manner, emerging from the earth through sacrificial rites? To you, O king, I happily grant this additional gift in the form of spiritual sight. Look now at the sons of Kunti, blessed with their sacred and celestial bodies of old!’”
“Vaisampayana continued, ‘Saying this, that sacred Brahmana Vyasa of generous deeds, by means of his ascetic power, granted celestial sight unto the king. Thereupon the king beheld all the Pandavas endued with their former bodies. And the king saw them possessed of celestial bodies, with golden crowns and celestial garlands, and each resembling Indra himself, with complexions radiant as fire or the sun, and decked with every ornament, and handsome, and youthful, with broad chests and statures measuring about five cubits. Endued with every accomplishment, and decked with celestial robes of great beauty and fragrant garlands of excellent making the king beheld them as so many three-eyed gods (Mahadeva), or Vasus, or Rudras, or Adityas themselves. And observing the Pandavas in the forms of those Indras of old, and Arjuna also in the form of Indra sprung from Sakra himself, king Drupada was highly pleased. And the monarch wondered much on beholding that manifestation of celestial power under deep disguise. The king looking at his daughter, that foremost of women endued with great beauty, like unto a celestial damsel and possessed of the splendour of fire or the moon, regarded her as the worthy wife of those celestial beings, for her beauty, splendour and fame. And beholding that wonderful sight, the monarch touched the feet of Satyavati’s son, exclaiming, ‘O great Rishi, nothing is miraculous in thee!’ The Rishi then cheerfully continued, ‘In a certain hermitage there was an illustrious Rishi’s daughter, who, though handsome and chaste, obtained not a husband. The maiden gratified, by severe ascetic penances, the god Sankara (Mahadeva). The lord Sankara, gratified at her penances, told her himself. ‘Ask thou the boon thou desirest’ Thus addressed, the maiden repeatedly said unto the boon-giving Supreme Lord, ‘I desire to obtain a husband possessed of every accomplishment. Sankara, the chief of the gods, gratified with her, gave her the boon she asked, saying, ‘Thou shall have, amiable maiden, five husbands.’ The maiden, who had succeeded in gratifying the god, said again, ‘O Sankara, I desire to have from thee only one husband possessed of every virtue?’ The god of gods, well-pleased with her, spake again, saying, ‘Thou hast, O maiden, addressed me five full times, repeating, ‘Give me a husband.’ Therefore, O amiable one, it shall even be as thou hast asked. Blessed be thou. All this, however, will happen in a future life of thine!’
Vaisampayana continued, “After saying this, the sacred Brahmana Vyasa, known for his generous deeds, used his ascetic powers to grant the king celestial vision. With this blessing, the king saw all the Pandavas looking like their former selves. He observed them transformed into divine beings, wearing golden crowns and celestial garlands, each resembling Indra himself, their complexions glowing like fire or the sun, adorned with beautiful ornaments, youthful, and with broad chests, standing about five cubits tall. Gifted with every virtue and dressed in stunning celestial garments, alongside fragrant garlands of exquisite craftsmanship, the king perceived them as if they were three-eyed gods (Mahadeva), or Vasus, or Rudras, or Adityas themselves. Witnessing the Pandavas in the forms of those ancient Indras, and seeing Arjuna manifesting as Indra born from Sakra, King Drupada felt immense joy. The monarch marveled at this display of divine power hidden in such a clever disguise. Looking at his daughter, the most beautiful of women, resembling a celestial maiden and radiating the brilliance of fire or the moon, he thought of her as a suitable wife for those celestial beings, given her beauty, brilliance, and reputation. Overwhelmed by this astonishing scene, the king bowed down to Satyavati’s son, exclaiming, ‘O great Rishi, nothing you do is miraculous!’ The Rishi then cheerfully continued, ‘In a certain hermitage, there was a renowned Rishi’s daughter who, despite her beauty and purity, could not find a husband. The maiden performed severe ascetic penances to please the god Sankara (Mahadeva). Pleased by her devotion, Lord Sankara spoke to her, ‘Ask for the boon you desire.’ Addressed in this way, the maiden repeatedly said to the boon-giving Supreme Lord, ‘I wish to have a husband who possesses every quality.’ Sankara, the chief of the gods, happy with her request, granted her wish, saying, ‘You shall have, dear maiden, five husbands.’ The maiden, having pleased the god, replied again, ‘O Sankara, I wish to have just one husband who possesses all virtues.’ The god of gods, pleased with her sincerity, responded, ‘You have, dear maiden, requested me five full times for a husband. Therefore, as you have asked, it shall be so. Blessed be you. However, all of this will happen in your future life!’"
“Vyasa continued, ‘O Drupada, this thy daughter of celestial beauty is that maiden. Indeed, the faultless Krishna sprung from Prishata’s race hath been pre-ordained to become the common wife of five husbands. The celestial Sri, having undergone severe ascetic penances, hath, for the sake of the Pandavas, had her birth as thy daughter, in the course of thy grand sacrifice. That handsome goddess, waited upon by all the celestials, as a consequence of her own acts becomes the (common) wife of five husbands. It is for this that the self-create had created her. Having listened to all this, O king Drupada, do what thou desirest.’”
“Vyasa continued, ‘O Drupada, this beautiful daughter of yours is that maiden. Indeed, the flawless Krishna, from Prishata’s lineage, is destined to be the common wife of five husbands. The divine Sri, having gone through intense ascetic practices, was born as your daughter for the benefit of the Pandavas, during your grand sacrifice. That beautiful goddess, revered by all the celestial beings, becomes the common wife of five husbands as a result of her own actions. That is why the creator made her. Having heard all this, O King Drupada, do what you wish.’”
SECTION CC
(Vaivahika Parva continued)
“Vaisampayana said, ‘Drupada, on hearing this, observed, O great Rishi, it was only when I had not heard this from thee that I had sought to act in the way I told thee of. Now, however, that I know all, I cannot be indifferent to what hath been ordained by the gods. Therefore do I resolve to accomplish what thou hast said. The knot of destiny cannot be untied. Nothing in this world is the result of our own acts. That which had been appointed by us in view of securing one only bridegroom hath now terminated in favour of many. As Krishna (in a former life) had repeatedly said, ‘O, give me a husband!’ the great god himself even gave her the boon she had asked. The god himself knows the right or wrong of this. As regards myself, when Sankara hath ordained so, right or wrong, no sin can attach to me. Let these with happy hearts take, as ordained, the hand of Krishna with the rites.’
Vaisampayana said, "Drupada, after hearing this, remarked, 'O great sage, it was only because I hadn’t heard this from you that I planned to act as I mentioned. Now that I know everything, I can’t ignore what the gods have decreed. So I’ve decided to go along with what you said. The thread of fate can’t be unraveled. Nothing in this world stems from our own actions. What we once decided, aiming for one bridegroom, has now ended up favoring many. As Krishna had often said in a past life, 'O, give me a husband!' even the great god granted her the wish she asked for. The god himself knows what’s right or wrong. As for me, when Sankara has decreed it, whether it’s right or wrong, I won't be blamed. Let those with joyful hearts take Krishna's hand as it has been ordained, with all the rituals.'"
“Vaisampayana continued, ‘Then the illustrious Vyasa, addressing Yudhishthira the just, said, ‘This day is an auspicious day, O son of Pandu! This day the moon has entered the constellation called Pushya. Take thou the hand of Krishna today, thyself first before thy brothers!’ When Vyasa had said so, king Yajnasena and his son made preparations for the wedding. And the monarch kept ready various costly articles as marriage presents. Then he brought out his daughter Krishna, decked, after a bath, with many jewels and pearls. Then there came to witness the wedding all the friends and relatives of the king, ministers of state, and many Brahmanas and citizens. And they all took their seats according to their respective ranks. Adorned with that concourse of principal men, with its yard decked with lotuses and lilies scattered thereupon, and beautified with lines of troops, king Drupada’s palace, festooned around with diamonds and precious stones, looked like the firmament studded with brilliant stars. Then those princes of the Kuru line, endued with youth and adorned with ear-rings, attired in costly robes and perfumed with sandal-paste, bathed and performed the usual religious rites and accompanied by their priest Dhaumya who was possessed of the splendour of fire, entered the wedding hall one after another in due order, and with glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya, well-conversant with the Vedas, igniting the sacred fire, poured with due mantras libations of clarified butter into that blazing element. And calling Yudhishthira there, Dhaumya, acquainted with mantras, united him with Krishna. Walking round the fire the bridegroom and the bride took each other’s hand. After their union was complete, the priest Dhaumya, taking leave of Yudhishthira, that ornament of battles, went out of the palace. Then those mighty car-warriors,—those perpetuators of the Kuru line,—those princes attired in gorgeous dresses, took the hand of that best of women, day by day in succession, aided by that priest. O king, the celestial Rishi told me of a very wonderful and extraordinary thing in connection with these marriages, viz., that the illustrious princess of slender waist regained her virginity every day after a previous marriage. After the weddings were over, king Drupada gave unto those mighty car-warriors diverse kinds of excellent wealth. And the king gave unto them one hundred cars with golden standards, each drawn by four steeds with golden bridles. And he gave them one hundred elephants all possessing auspicious marks on their temples and faces and like unto a hundred mountains with golden peaks. He also gave them a hundred female servants all in the prime of youth and clad in costly robes and ornaments and floral wreaths. And the illustrious monarch of the Lunar race gave unto each of those princes of celestial beauty, making the sacred fire a witness of his gifts, much wealth and many costly robes and ornaments of great splendour. The sons of Pandu endued with great strength, after their wedding were over, and after they had obtained Krishna like unto a second Sri along with great wealth, passed their days in joy and happiness, like so many Indras, in the capital of the king of the Panchalas,’”
Vaisampayana went on, "Then the renowned Vyasa, speaking to the just Yudhishthira, said, 'Today is an auspicious day, O son of Pandu! The moon has entered the Pushya constellation. You should take Krishna's hand today, going first before your brothers!' After Vyasa spoke, King Yajnasena and his son made arrangements for the wedding. The king prepared various expensive gifts for the marriage. He brought out his daughter Krishna, who looked beautiful after her bath, adorned with numerous jewels and pearls. Friends and relatives of the king, along with ministers and many Brahmanas and citizens, gathered to witness the wedding. They took their seats according to their status. Drupada's palace, adorned with a gathering of distinguished men, a yard decorated with lotus and lilies scattered about, and surrounded by lines of troops, looked like the sky filled with shining stars, embellished with diamonds and precious stones. The princes of the Kuru family, youthful and wearing earrings, dressed in luxurious robes and scented with sandalwood, bathed, performed the usual religious rituals, and entered the wedding hall one by one, led by their priest Dhaumya, who radiated brilliance like fire, with joyful hearts, like powerful bulls entering a pen. Dhaumya, knowledgeable in the Vedas, ignited the sacred fire and, using appropriate mantras, offered libations of clarified butter into the blaze. Calling Yudhishthira over, Dhaumya, skilled in mantras, united him with Krishna. The bridegroom and the bride walked around the fire, taking each other’s hand. Once their union was completed, Dhaumya, taking his leave from Yudhishthira, the hero, exited the palace. The mighty chariot-warriors of the Kuru line, dressed in splendid attire, took the hand of that best of women day after day, one after the other, aided by the priest. O king, the celestial Rishi shared with me a remarkable and extraordinary detail about these marriages: that the illustrious princess, slender of waist, regained her virginity each day after a previous marriage. After the weddings, King Drupada bestowed upon those mighty chariot-warriors various forms of exceptional wealth. The king gave them one hundred cars with golden standards, each drawn by four horses with golden bridles. He also gifted them one hundred elephants, each auspiciously marked on their foreheads and faces, resembling a hundred mountains with golden peaks. Additionally, he provided one hundred young female servants adorned in fine garments and jewelry, wearing floral garlands. The illustrious monarch of the Lunar dynasty, before the sacred fire as a witness to his gifts, granted each of the princes of celestial beauty a significant amount of wealth and many exquisite robes and ornaments of great splendor. After their wedding, the sons of Pandu, endowed with great strength, having gained Krishna, like a second Sri along with vast wealth, enjoyed their days in joy and happiness, akin to so many Indras, in the capital of the king of the Panchalas."
SECTION CCI
(Vaivahika Parva continued)
“Vaisampayana said, ‘King Drupada, after his alliance with the Pandavas, had all his fears dispelled. Indeed, the monarch no longer stood in fear even of the gods. The ladies of the illustrious Drupada’s household approached Kunti and introduced themselves unto her, mentioning their respective names, and worshipped her feet with heads touching the ground. Krishna also, attired in red silk and her wrists still encircled with the auspicious thread, saluting her mother-in-law with reverence, stood contentedly before her with joined palms. Pritha, out of affection, pronounced a blessing upon her daughter-in-law endued with great beauty and every auspicious mark and possessed of a sweet disposition and good character, saying, ‘Be thou unto thy husband as Sachi unto Indra, Swaha unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable one, be thou the mother of long-lived and heroic children, and possessed of everything that can make thee happy! Let luck and prosperity ever wait on thee! Wait thou ever on husbands engaged in the performance of grand sacrifices. Be thou devoted to thy husbands. And let thy days be ever passed in duly entertaining and reverencing guests and strangers arrived at thy abode, and the pious and the old; children and superiors. Be thou installed as the Queen of the kingdom and the capital of Kurujangala, with thy husband Yudhishthira the just! O daughter, let the whole earth, conquered by the prowess of thy husbands endued with great strength, be given away by thee unto Brahmanas at horse-sacrifice! O accomplished one whatever gems there are on earth possessed of superior virtues, obtain them, O lucky one, and be thou happy for a full hundred years! And, O daughter-in-law, as I rejoice today beholding thee attired in red silk, so shall I rejoice again, when, O accomplished one, I behold thee become the mother of a son!’
“Vaisampayana said, ‘After forming an alliance with the Pandavas, King Drupada no longer felt afraid, not even of the gods. The women from Drupada's noble household approached Kunti, introduced themselves, and bowed down to her, touching their heads to the ground in reverence. Krishna, dressed in red silk with her wrists adorned with the auspicious thread, stood respectfully before her mother-in-law with her palms joined. Out of affection, Pritha offered a blessing to her beautiful daughter-in-law, who had all the auspicious signs and a kind disposition, saying, ‘May you be to your husband like Sachi is to Indra, Swaha to Vibhavasu, Rohini to Soma, Damayanti to Nala, Bhadra to Vaisravana, Arundhati to Vasishtha, and Lakshmi to Narayana! Oh, beloved one, may you be the mother of long-lived and heroic children, and may you have everything that brings you joy! May luck and prosperity always follow you! Always support your husbands in their grand sacrifices. Be devoted to them, and spend your days graciously hosting and honoring guests and visitors, especially the pious and the elderly, as well as children and elders. May you be crowned as the Queen of Kurujangala, alongside your just husband Yudhishthira! Oh daughter, may you give away the entire earth, conquered by the might of your strong husbands, to Brahmanas during horse-sacrifices! Oh, accomplished one, whatever gems exist on earth with superior qualities, may you acquire them, may you be happy for a full hundred years! And, dear daughter-in-law, just as I am joyful today seeing you in red silk, I will rejoice again when you become a mother to a son!’”
“Vaisampayana continued, ‘After the sons of Pandu had been married, Hari (Krishna) sent unto them (as presents) various gold ornaments set with pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent unto them costly robes manufactured in various countries, and many beautiful and soft blankets and hides of great value, and many costly beds and carpets and vehicles. He also sent them vessels by hundreds, set with gems and diamonds. And Krishna also gave them female servants by thousands, brought from various countries, and endued with beauty, youth and accomplishments and decked with every ornament. He also gave them many well-trained elephants brought from the country of Madra, and many excellent horses in costly harness, cars drawn by horses of excellent colours and large teeth. The slayer of Madhu, of immeasurable soul, also sent them coins of pure gold by crores upon crores in separate heaps. And Yudhishthira the just, desirous of gratifying Govinda, accepted all those presents with great joy.’”
Vaisampayana continued, "After the Pandu brothers got married, Hari (Krishna) sent them various gold jewelry set with pearls and black gems (lapis lazuli) as gifts. Madhava (Krishna) also sent them expensive robes from different countries, along with many beautiful and soft blankets, valuable hides, numerous luxurious beds, carpets, and vehicles. He sent them hundreds of gem-encrusted vessels and diamonds. Krishna also gifted them thousands of female servants from various regions, all beautiful, youthful, skilled, and adorned with every ornament. He gave them many well-trained elephants from the land of Madra and excellent horses in fancy harnesses, along with chariots pulled by horses with stunning coloring and large teeth. The slayer of Madhu, with his boundless spirit, also sent them countless heaps of pure gold coins. Yudhishthira the just, eager to please Govinda, accepted all those gifts with great joy."
SECTION CCII
(Viduragamana Parva)
“Vaisampayana said, ‘The news was carried unto all the monarchs (who had come to the Self-choice of Draupadi) by their trusted spies that the handsome Draupadi had been united in marriage with the sons of Pandu. And they were also informed that the illustrious hero who had bent the bow and shot the mark was none else than Arjuna, that foremost of victorious warriors and first of all wielders of the bow and arrows. And it became known that the mighty warrior who had dashed Salya, the king of Madra, on the ground, and who in wrath had terrified the assembled monarchs by means of the tree (he had uprooted), and who had taken his stand before all foes in perfect fearlessness, was none else than Bhima, that feller of hostile ranks, whose touch alone was sufficient to take the lives out of all foes. The monarchs, upon being informed that the Pandavas had assumed the guise of peaceful Brahmanas, wondered much. They even heard that Kunti with all her sons had been burnt to death in the conflagration of the house of lac. They, therefore, now regarded the Pandavas in the light of persons who had come back from the region of the dead. And recollecting the cruel scheme contrived by Purochana, they began to say, ‘O, fie on Bhishma, fie on Dhritarashtra of the Kuru race!’
Vaisampayana said, ‘The news was spread to all the kings (who had come for Draupadi's Swayamvara) by their trusted spies that the beautiful Draupadi had married the sons of Pandu. They were also informed that the remarkable hero who had bent the bow and hit the target was none other than Arjuna, the greatest of victorious warriors and the best archer. It became known that the mighty warrior who had thrown Salya, the king of Madra, to the ground, and who had terrified the gathered kings with the uprooted tree in his anger, and who stood fearless before all enemies, was Bhima, the one who could wipe out foes with just his touch. The kings, upon learning that the Pandavas had disguised themselves as peaceful Brahmanas, were greatly amazed. They had even heard that Kunti and all her sons had perished in the fire of the lac palace. Therefore, they now viewed the Pandavas as if they had returned from the dead. Remembering the cruel plot devised by Purochana, they began to say, ‘Shame on Bhishma, shame on Dhritarashtra of the Kuru lineage!’
“After the Self-choice was over, all the monarchs (who had come thither), hearing that Draupadi had been united with the Pandavas, set out for their own dominions. And Duryodhana, hearing that Draupadi had selected the owner of white steeds (Arjuna) as her lord, became greatly depressed. Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and Kripa the prince set out with a heavy heart for his capital. Then Duhsasana, blushing with shame, addressed his brother softly and said, ‘If Arjuna had not disguised himself as a Brahmana, he could never have succeeded in obtaining Draupadi. It was for this disguise, O king, that no one could recognise him as Dhananjaya. Fate, I ween, is ever supreme. Exertion is fruitless; fie on our exertions, O brother! The Pandavas are still alive!’ Speaking unto one another thus and blaming Purochana (for his carelessness), they then entered the city of Hastinapura, with cheerless and sorrowful hearts. Beholding the mighty sons of Pritha, escaped from the burning house of lac and allied with Drupada, and thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada all accomplished in fight, they were struck with fear and overcome with despair.
“After the Self-choice ceremony was over, all the kings who had come there, upon hearing that Draupadi was now with the Pandavas, headed back to their own kingdoms. Duryodhana, learning that Draupadi had chosen Arjuna, the one with the white horses, as her husband, felt deeply disheartened. Together with his brothers, Aswatthaman, their uncle Sakuni, Karna, and Kripa, the prince left for his capital with a heavy heart. Then Duhsasana, blushing with shame, softly spoke to his brother, saying, ‘If Arjuna hadn't disguised himself as a Brahmana, he could never have won Draupadi. It was this disguise, O king, that kept everyone from recognizing him as Dhananjaya. I believe fate is always in control. Our efforts are in vain; shame on our efforts, O brother! The Pandavas are still alive!’ As they talked among themselves, blaming Purochana for his negligence, they entered the city of Hastinapura, filled with sadness and gloom. Seeing the powerful sons of Pritha, who had escaped from the burning lac house and allied with Drupada, and thinking of Dhrishtadyumna and Sikhandin along with the other sons of Drupada, all skilled in battle, they were filled with fear and hopelessness.”
“Then Vidura, having learnt that Draupadi had been won by the Pandavas and that the sons of Dhritarashtra had come back (to Hastinapura) in shame, their pride humiliated, became filled with joy. And, O king, approaching Dhritarashtra, Kshattri said, ‘The Kurus are prospering by good luck!’ Hearing those words of Vidura, the son of Vichitravirya, wondering, said in great glee, ‘What good luck, O Vidura! What good luck!’ From ignorance, the blind monarch understood that his eldest son Duryodhana had been chosen by Drupada’s daughter as her lord. And the king immediately ordered various ornaments to be made for Draupadi. And he commanded that both Draupadi and his son Duryodhana should be brought with pomp to Hastinapura. It was then that Vidura told the monarch that Draupadi had chosen the Pandavas for her lords, and that those heroes were all alive and at peace, and that they had been received with great respect by king Drupada. And he also informed Dhritarashtra that the Pandavas had been united with the many relatives and friends of Drupada, each owning large armies, and with many others who had come to that self-choice.
“Then Vidura, having learned that Draupadi had been won by the Pandavas and that the sons of Dhritarashtra had returned (to Hastinapura) in shame, their pride crushed, felt an overwhelming joy. And, O king, he approached Dhritarashtra and said, ‘The Kurus are fortunate!’ Hearing Vidura’s words, the son of Vichitravirya, puzzled, exclaimed in great delight, ‘What good fortune, O Vidura! What good fortune!’ Due to his ignorance, the blind king believed that his eldest son Duryodhana had been chosen by Drupada’s daughter as her husband. So the king immediately ordered various ornaments to be made for Draupadi and commanded that both Draupadi and his son Duryodhana be brought with great ceremony to Hastinapura. It was then that Vidura informed the king that Draupadi had chosen the Pandavas as her husbands, and that those heroes were alive and well, having been received with great respect by King Drupada. He also told Dhritarashtra that the Pandavas had been brought together with many relatives and friends of Drupada, each commanding large armies, and many others who had gathered for that self-choice.”
“Hearing these words of Vidura, Dhritarashtra said, ‘Those children are to me as dear as they were to Pandu. Nay, more. O listen to me why my affection for them now is even greater! The heroic sons of Pandu are well and at ease. They have obtained many friends. Their relatives, and others whom they have gained as allies, are all endued with great strength. Who amongst monarchs in prosperity or adversity would not like to have Drupada with his relatives as an ally?’
“Hearing Vidura’s words, Dhritarashtra said, ‘Those kids mean as much to me as they did to Pandu. Actually, even more. Listen to why my feelings for them are even stronger now! The brave sons of Pandu are doing well and are content. They have made many friends. Their relatives and others who have joined them are all really strong. Which king wouldn’t want to have Drupada and his family as allies, whether in good times or bad?’”
“Vaisampayana continued, ‘Having heard these words of the monarch, Vidura said, ‘O king, let thy understanding remain so without change for a hundred years!’ Having said this Vidura returned to his own abode. Then, O monarch, there came unto Dhritarashtra, Duryodhana and the son of Radha, Karna. Addressing the monarch, they said, ‘We cannot, O king, speak of any transgression in the presence of Vidura! We have now found thee alone, and will, therefore, say all we like! What is this that thou hast, O monarch, desired to do? Dost thou regard the prosperity of thy foes as if it were thy own, that thou hast been applauding the Pandavas, O foremost of men, in the presence of Vidura? O sinless one, thou actest not, O king, in the way thou shouldst! O father, we should now act every day in such a way as to weaken (the strength of) the Pandavas. The time hath come, O father, for us to take counsel together, so that the Pandavas may not swallow us all with our children and friends and relatives.’”
Vaisampayana continued, “After hearing the king's words, Vidura said, ‘O king, may your understanding stay unchanged for a hundred years!’ After saying this, Vidura returned to his own home. Then, O king, Duryodhana and Karna, the son of Radha, went to Dhritarashtra. They addressed the king, saying, ‘We can’t, O king, speak of any wrongdoing in Vidura's presence! Now that we’ve found you alone, we will say what we want! What is it that you want to do, O king? Do you consider the success of your enemies as your own, that you've been praising the Pandavas, O foremost of men, right in front of Vidura? O sinless one, you’re not acting as you should, O king! O father, we need to act every day in a way that undermines the strength of the Pandavas. The time has come, O father, for us to strategize together, so the Pandavas don’t overpower us along with our children, friends, and relatives.’”
SECTION CCIII
(Viduragamana Parva continued)
“Vaisampayana said, ‘Dhritarashtra replied saying, I desire to do exactly what you would recommend. But I do not wish to inform Vidura of it even by a change of muscle. It was, therefore, O son, that I was applauding the Pandavas in Vidura’s presence, so that he might not know even by a sign what is in my mind. Now that Vidura hath gone away, this is the time, O Suyodhana (Duryodhana), for telling me what thou hast hit upon, and what, O Radheya (Karna), thou too hast hit upon.’
“Vaisampayana said, ‘Dhritarashtra replied, saying, I want to do exactly what you suggest. But I don't want to give Vidura any hint about it. That's why, O son, I was praising the Pandavas in front of Vidura, so he wouldn't catch on to what I was thinking. Now that Vidura has left, this is the time, O Suyodhana (Duryodhana), to tell me what you have figured out, and what, O Radheya (Karna), you have figured out as well.’”
“Duryodhana said. ‘Let us, O father, by means of trusted and skilful and adroit Brahmanas, seek to produce dissensions between the sons of Kunti and Madri. Or, let king Drupada and his sons, and all his ministers of state, be plied with presents of large wealth, so that they may abandon the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the Pandavas to settle in Drupada’s dominions, by describing to them, separately, the inconvenience of residing in Hastinapura, so that, separated from as, they may permanently settle in Panchala. Or, let some clever spies, full of resources, sowing the seeds of dissension among the Pandavas, make them jealous of one another. Or, let them incite Krishna against her husbands. She has many lords and this will not present any difficulty. Or, let some seek to make the Pandavas themselves dissatisfied with Krishna, in which case Krishna also will be dissatisfied with them. Or, let, O king, some clever spies, repairing thither, secretly compass the death of Bhimasena. Bhima is the strongest of them all. Relying upon Bhima alone, the Pandavas used to disregard us, of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas. If he be slain, the others will be deprived of strength and energy. Deprived of Bhima who is their sole refuge, they will no longer strive to regain their kingdom. Arjuna, O king, is invincible in battle, if Bhima protecteth him from behind. Without Bhima, Arjuna is not equal to even a fourth part of Radheya. Indeed, O king, the Pandavas conscious of their own feebleness without Bhima and of our strength would not really strive to recover the kingdom. Or, if, O monarch, coming hither, they prove docile and obedient to us, we would then seek to repress them according to the dictates of political science (as explained by Kanika). Or, we may tempt them by means of handsome girls, upon which the princess of Panchala will get annoyed with them. Or, O Radheya, let messengers be despatched to bring them hither, so that, when arrived, we may through trusted agents, by some of the above methods, cause them to be slain. Strive, O father, to employ any of these (various) methods that may appear to thee faultless. Time passeth. Before their confidence in king Drupada—that bull amongst kings—is established we may succeed, O monarch, to encounter them. But after their confidence hath been established in Drupada, we are sure to fail. These, O father, are my views for the discomfiture of the Pandavas. Judge whether they be good or bad. What, O Karna, dost thou think?’”
Duryodhana said, “Let us, Father, use trusted, skilled, and clever Brahmins to create discord between the sons of Kunti and Madri. Or, let King Drupada and his sons, along with all his ministers, be showered with gifts of great wealth, so they abandon Yudhishthira’s cause, the son of Kunti. Or, let our spies persuade the Pandavas to move to Drupada’s territory by highlighting the inconveniences of living in Hastinapura, causing them to settle permanently in Panchala, away from us. Or, let some clever spies sow seeds of discord among the Pandavas, making them jealous of each other. Or, let them turn Krishna against her husbands. She has many lords, so this won't be hard. Or, some might try to make the Pandavas dissatisfied with Krishna, which would also lead Krishna to feel the same way about them. Or, let some clever spies secretly go there to plot Bhimasena's death. Bhima is the strongest among them all. The Pandavas once disregarded us, relying only on Bhima. He is fierce, brave, and their only refuge. If he is killed, the others will lose strength and energy. Without Bhima, their sole support, they won't fight to regain their kingdom. Arjuna, O king, is unbeatable in battle as long as Bhima protects him from behind. Without Bhima, Arjuna wouldn't even match a quarter of Radheya. Indeed, O king, the Pandavas, aware of their weakness without Bhima and our strength, wouldn't truly try to regain the kingdom. Or, if they come here and prove compliant and obedient to us, we will then seek to restrain them according to political strategy (as Kanika explained). Or, we could entice them with beautiful girls, which will irritate the princess of Panchala. Or, O Radheya, let messengers be sent to bring them here, so that when they arrive, we can cause their deaths through trusted agents using some of these methods. Father, strive to use any of these methods that seem flawless to you. Time is passing. Before they trust King Drupada, that great king, we may succeed, O monarch, in confronting them. But once their trust in Drupada is established, we are sure to fail. These, O father, are my ideas for defeating the Pandavas. Judge whether they are good or bad. What do you think, O Karna?”
SECTION CCIV
(Viduragamana Parva continued)
“Vaisampayana said, ‘Thus addressed by Duryodhana, Karna said, ‘It doth not seem to me, O Duryodhana, that thy reasoning is well-founded. O perpetuator of the Kuru race, no method will succeed against the Pandavas. O brave prince, thou hast before, by various subtle means, striven to carry out thy wishes. But ever hast thou failed to slay thy foes. They were then living near thee, O king! They were then unfledged and of tender years, but thou couldst not injure them then. They are now living at a distance, grown up, full-fledged. The sons of Kunti, O thou of firm resolution, cannot now be injured by any subtle contrivances of thine. This is my opinion. As they are aided by the very Fates, and as they are desirous of regaining their ancestral kingdom, we can never succeed in injuring them by any means in our power. It is impossible to create disunion amongst them. They can never be disunited who have all taken to a common wife. Nor can we succeed in estranging Krishna from the Pandavas by any spies of ours. She chose them as her lords when they were in adversity. Will she abandon them now that they are in prosperity? Besides women always like to have many husbands, Krishna hath obtained her wish. She can never be estranged from the Pandavas. The king of Panchala is honest and virtuous; he is not avaricious. Even if we offer him our whole kingdom he will not abandon the Pandavas. Drupada’s son also possesseth every accomplishment, and is attached to the Pandavas. Therefore, I do not think that the Pandavas can now be injured by any subtle means in thy power. But, O bull amongst men, this is what is good and advisable for us now, viz., to attack and smite them till they are exterminated. Let this course recommend itself to thee. As long as our party is strong and that of the king of the Panchalas is weak, so long strike them without any scruple. O son of Gandhari, as long as their innumerable vehicles and animals, friends, and friendly tribes are not mustered together, continue, O king, to exhibit thy prowess. As long as the king of the Panchalas together with his sons gifted with great prowess, setteth not his heart upon fighting with us, so long, O king, exhibit thy prowess. And, O king, exert thy prowess before he of the Vrishni race (Krishna) cometh with the Yadava host into the city of Drupada, carrying everything before him, to restore the Pandavas to their paternal kingdom. Wealth, every article of enjoyment, kingdom, there is nothing that Krishna may not sacrifice for the sake of the Pandavas. The illustrious Bharata had acquired the whole earth by his prowess alone. Indra hath acquired sovereignty of the three worlds by prowess alone. O king, prowess is always applauded by the Kshatriyas. O bull amongst Kshatriyas, prowess is the cardinal virtue of the brave. Let us, therefore, O monarch, with our large army consisting of four kinds of forces, grind Drupada without loss of time, and bring hither the Pandavas. Indeed, the Pandavas are incapable of being discomfited by any policy of conciliation, of gift, of wealth and bribery, or of disunion. Vanquish them, therefore, by thy prowess. And vanquishing them by thy prowess, rule thou this wide earth. O monarch, I see not any other means by which we may accomplish our end.’
Vaisampayana said, “After being addressed by Duryodhana, Karna replied, ‘I don’t think, Duryodhana, that your reasoning is sound. As the one who continues the Kuru line, no strategy will work against the Pandavas. Brave prince, you’ve previously tried various clever methods to get your way, but you’ve always failed to defeat your enemies. They were once near you, O king! They were young and inexperienced, yet you couldn’t harm them then. Now they’re far away, grown up and strong. The sons of Kunti, you man of determination, cannot be harmed by any devious tricks you may think of. That’s my perspective. They have the support of fate and are eager to reclaim their ancestral kingdom, so we will never succeed in hurting them by any means available to us. It’s impossible to create division among them. They cannot be separated, especially since they all share a common wife. We also can’t get Krishna to turn against the Pandavas using our spies. She chose them as her husbands when they were struggling. Will she abandon them now that they’re thriving? Besides, women often prefer to have many husbands, and Krishna has fulfilled that wish. She cannot be separated from the Pandavas. The king of Panchala is honest and virtuous; he is not greedy. Even if we offer him our entire kingdom, he won’t abandon the Pandavas. Drupada’s son is skilled and devoted to them. Therefore, I believe the Pandavas cannot be harmed by your cunning schemes. But, O strongest of men, here’s what we should do now: attack and destroy them completely. Let this course appeal to you. As long as our side is strong and the king of Panchala’s is weak, keep attacking them without hesitation. O son of Gandhari, while their countless vehicles, animals, allies, and friendly tribes aren’t gathered, keep showing your strength. As long as the king of Panchala and his powerful sons aren’t eager to fight us, keep demonstrating your prowess. And, O king, show your strength before Krishna of the Vrishni race comes with the Yadava army into Drupada’s city, bringing everything with him to restore the Pandavas to their inheritance. Krishna will sacrifice wealth, enjoyment, and even kingdoms for the sake of the Pandavas. The illustrious Bharata acquired the entire earth through his strength alone. Indra gained sovereignty over the three worlds through strength alone. O king, strength is always praised by Kshatriyas. O mightiest Kshatriya, strength is the main virtue of the brave. So let us, O monarch, with our large army made up of four types of forces, crush Drupada without delay and bring the Pandavas here. Indeed, the Pandavas cannot be defeated by any means of reconciliation, gifts, wealth, bribery, or division. Therefore, conquer them by your strength. And by defeating them with your might, rule this vast earth. O monarch, I see no other way for us to achieve our goals.’”
“Vaisampayana continued, ‘Hearing these words of Radheya, Dhritarashtra, endued with great strength, applauded him highly. The monarch then addressed him and said, ‘Thou, O son of a Suta, art gifted with great wisdom and accomplished in arms. This speech, therefore, favouring the exhibition of prowess suiteth thee well. But let Bhishma, and Drona, and Vidura, and you two, take counsel together and adopt that proposal which may lead to our benefit.’
Vaisampayana continued, "After hearing Radheya's words, Dhritarashtra, filled with great strength, praised him highly. The king then spoke to him and said, 'You, O son of a Suta, are very wise and skilled in combat. This speech, which encourages showing your abilities, fits you perfectly. But let Bhishma, Drona, Vidura, and the two of you come together and discuss which proposal will bring us the best outcome.'"
Vaisampayana continued, “‘Then king Dhritarashtra called unto him, all those celebrated ministers and took counsel with them.’”
Vaisampayana continued, “‘Then King Dhritarashtra summoned all his renowned ministers and consulted with them.’”
SECTION CCV
(Viduragamana Parva continued)
“Vaisampayana said, ‘Asked by Dhritarashtra to give his opinion, Bhishma replied, ‘O Dhritarashtra, a quarrel with the Pandavas is what I can never approve of. As thou art to me, so was Pandu without doubt. And the sons of Gandhari are to me, as those of Kunti. I should protect them as well as I should thy sons, O Dhritarashtra! And, O king, the Pandavas are as much near to me as they are to prince Duryodhana or to all the other Kurus. Under these circumstances a quarrel with them is what I never like. Concluding a treaty with those heroes, let half the land be given unto them. This is without doubt, the paternal kingdom of those foremost ones of the Kuru race. And, O Duryodhana, like thee who lookest upon this kingdom as thy paternal property, the Pandavas also look upon it as their paternal possession. If the renowned sons of Pandu obtain not the kingdom, how can it be thine, or that of any other descendant of the Bharata race? If thou regardest thyself as one that hath lawfully come into the possession of the kingdom, I think they also may be regarded to have lawfully come into the possession of this kingdom before thee. Give them half the kingdom quietly. This, O tiger among men, is beneficial to all. If thou actest otherwise, evil will befall us all. Thou too shall be covered with dishonour. O Duryodhana, strive to maintain thy good name. A good name is, indeed, the source of one’s strength. It hath been said that one liveth in vain whose reputation hath gone. A man, O Kaurava, doth not die so long as his fame lasteth. One liveth as long as one’s fame endureth, and dieth when one’s fame is gone. Follow thou, O son of Gandhari, the practice that is worthy of the Kuru race. O thou of mighty arms, imitate thy own ancestors. We are fortunate that the Pandavas have not perished. We are fortunate that Kunti liveth. We are fortunate that the wretch Purochana without being able to accomplish his purpose hath himself perished. From that time when I heard that the sons of Kuntibhoja’s daughter had been burnt to death, I was, O son of Gandhari, ill able to meet any living creature. O tiger among men, hearing of the fate that overtook Kunti, the world doth not regard Purochana so guilty as it regardeth thee. O king, the escape, therefore, of the sons of Pandu with life from that conflagration and their re-appearance, do away with thy evil repute. Know, O thou of Kuru’s race, that as long as those heroes live, the wielder of the thunder himself cannot deprive them of their ancestral share in the kingdom. The Pandavas are virtuous and united. They are being wrongly kept out of their equal share in the kingdom. If thou shouldst act rightly, if thou shouldst do what is agreeable to me, if thou shouldst seek the welfare of all, then give half the kingdom unto them.’”
Vaisampayana said, “When Dhritarashtra asked for his opinion, Bhishma replied, ‘O Dhritarashtra, I can never support a conflict with the Pandavas. To me, you are as important as Pandu was. And the sons of Gandhari are just as dear to me as Kunti’s sons. I must protect them just as I would protect your sons, O Dhritarashtra! And, O king, the Pandavas are as close to me as they are to prince Duryodhana or any other member of the Kuru family. Considering this, I cannot endorse a quarrel with them. Let’s finalize a treaty with those heroes and give them half the land. Without a doubt, this is the rightful kingdom of those foremost among the Kuru lineage. O Duryodhana, just as you view this kingdom as your rightful property, the Pandavas see it as theirs too. If the renowned sons of Pandu do not receive the kingdom, how can it rightfully be yours or that of any other Bharata descendant? If you believe you’ve lawfully claimed this kingdom, you must also acknowledge that they have lawfully claimed it before you. Give them half the kingdom peacefully. This, O tiger among men, is in everyone’s best interest. If you don’t, disaster will come to all of us, and you too will face dishonor. O Duryodhana, strive to keep your good reputation. A good name is indeed a source of strength. It has been said that one lives in vain if their reputation is lost. A person, O Kaurava, does not die as long as their fame lasts. One lives as long as their fame endures, and dies when their fame is gone. Follow, O son of Gandhari, what is worthy of the Kuru line. O you of great strength, emulate your ancestors. We are fortunate that the Pandavas have survived. We are fortunate that Kunti is still alive. We are fortunate that the scoundrel Purochana failed in his evil plan and met his own end. Ever since I learned that the sons of Kuntibhoja's daughter had been burned to death, I have struggled, O son of Gandhari, to face any living being. O tiger among men, compared to the fate that befell Kunti, the world sees Purochana as far more guilty than it sees you. O king, thus, the survival of the sons of Pandu from that fire and their return clears your name of wrongdoing. Know, O you of Kuru’s race, that as long as those heroes live, even the thunder-wielder cannot strip them of their rightful share in the kingdom. The Pandavas are virtuous and united. They are being unjustly denied their fair share of the kingdom. If you act rightly, if you do what pleases me, if you seek the well-being of all, then give them half the kingdom.’”
SECTION CCVI
(Viduragamana Parva continued)
“Vaisampayana said, ‘After Bhishma had concluded, Drona spoke, saying, ‘O king Dhritarashtra, it hath been heard by us that friends summoned for consultation should always speak what is right, true, and conductive to fame. O sire, I am of the same mind in this matter with the illustrious Bhishma. Let a share of the kingdom be given unto the Pandavas. This is eternal virtue. Send, O Bharata, unto Drupada without loss of time some messenger of agreeable speech, carrying with him a large treasure for the Pandavas. And let the man go unto Drupada carrying costly presents for both the bridegrooms and the bride, and let him speak unto that monarch of thy increase of power and dignity arising from this new alliance with him. And, O monarch, let the man know also that both thyself and Duryodhana have become exceedingly glad in consequence of what hath happened. Let him say this repeatedly unto Drupada and Dhrishtadyumna. And let him speak also about the alliance as having been exceedingly proper, and agreeable unto thee, and of thyself being worthy of it. And let the man repeatedly propitiate the sons of Kunti and those of Madri (in proper words). And at thy command, O king, let plenty of ornaments of pure gold be given unto Draupadi. And let, O bull of Bharata’s race, proper presents be given unto all the sons of Drupada. Let the messenger then propose the return of the Pandavas to Hastinapura. After the heroes will have been permitted (by Drupada), to come hither, let Duhsasana and Vikarna go out with a handsome train to receive them. And when they will have arrived at Hastinapura, let those foremost of men be received with affection by thee. And let them then be installed on their paternal throne, agreeably to the wishes of the people of the realm. This, O monarch of Bharata’s race, is what I think should be thy behaviour towards the Pandavas who are to thee even as thy own sons.’
“Vaisampayana said, ‘After Bhishma finished, Drona spoke, saying, ‘O king Dhritarashtra, we’ve heard that friends brought together for discussion should always speak what is right, true, and beneficial to their reputation. O leader, I share the same view on this matter as the respected Bhishma. Let a part of the kingdom be given to the Pandavas. This is lasting virtue. Send, O Bharata, a messenger to Drupada without delay, someone who speaks kindly and brings a large gift for the Pandavas. Let him go to Drupada with valuable gifts for both the grooms and the bride, and let him inform the king of your growing power and status from this new alliance. And, O king, let the messenger also convey that both you and Duryodhana are very pleased with what has happened. Let him repeat this to Drupada and Dhrishtadyumna. Moreover, let him mention that the alliance is very suitable, agreeable to you, and that you are deserving of it. And let the messenger sincerely honor the sons of Kunti and the sons of Madri (with appropriate words). At your command, O king, let plenty of pure gold ornaments be given to Draupadi. And let, O bold member of Bharata’s race, fitting gifts be given to all the sons of Drupada. Then, let the messenger suggest the return of the Pandavas to Hastinapura. Once the heroes are allowed (by Drupada) to come here, let Duhsasana and Vikarna go out with a grand entourage to welcome them. And when they arrive at Hastinapura, let those top men be warmly received by you. Then, let them be crowned on their rightful throne, in accordance with the wishes of the kingdom's people. This, O monarch of Bharata’s lineage, is how I believe you should treat the Pandavas, who are like your own sons.’”
“Vaisampayana continued, ‘After Drona had ceased, Karna spake again, ‘Both Bhishma and Drona have been pampered with wealth that is thine and favours conferred by thee! They are also always regarded by thee as thy trusted friends! What can therefore be more amusing than that they both should give thee advice which is not for thy good? How can the wise approve that advice which is pronounced good by a person speaking with wicked intent but taking care to conceal the wickedness of his heart? Indeed, in a season of distress, friends can neither benefit nor injure. Every one’s happiness or the reverse dependeth on destiny. He that is wise and he that is foolish, he that is young (in years) and he that is old, he that hath allies and he that hath none, all become, it is seen everywhere, happy or unhappy at times. It hath been heard by us that there was, of old, a king by name Amvuvicha. Having his capital at Rajagriha, he was the king of all the Magadha chiefs. He never attended to his affairs. All his exertion consisted in inhaling the air. All his affairs were in the hands of his minister. And his minister, named Mahakarni, became the supreme authority in the state. Regarding himself all powerful, he began to disregard the king. And the wretch himself appropriated everything belonging unto the king, his queens and treasures and sovereignty. But the possession of all these, instead of satisfying his avarice, only served to inflame him the more. Having appropriated everything belonging to the king, he even coveted the throne. But it hath been heard by us that with all his best endeavours he succeeded not in acquiring the kingdom of the monarch, his master, even though the latter was inattentive to business and content with only breathing the air. What else can be said, O king, than that monarch’s sovereignty was dependent on destiny? If, therefore, O king, this kingdom be established in thee by destiny, it will certainly continue in thee, even if the whole world were to become thy enemy! If, however, destiny hath ordained otherwise, howsoever mayest thou strive, it will not last in thee! O learned one, remembering all this, judge of the honesty or otherwise of thy advisers. Ascertain also who amongst them are wicked and who have spoken wisely and well.’
Vaisampayana continued, “After Drona stopped speaking, Karna spoke again, ‘Both Bhishma and Drona have been spoiled by the wealth that’s yours and the favors you've given them! They are always seen by you as your trusted friends! So how is it not funny that they would advise you with something that isn’t in your best interest? How can wise people accept advice that sounds good from someone with bad intentions who tries to hide their wickedness? Indeed, in tough times, friends can neither help nor harm. Everyone's happiness or misfortune depends on fate. Whether wise or foolish, young or old, having allies or not, everyone experiences ups and downs. We’ve heard about a king named Amvuvicha. With his capital at Rajagriha, he ruled over all the chiefs of Magadha. He never took care of his responsibilities; his only effort was to breathe. All his affairs were managed by his minister. This minister, named Mahakarni, became the real authority in the state. Feeling all-powerful, he began to ignore the king. That wretch took everything belonging to the king, including his queens, treasures, and sovereignty. Yet, instead of satisfying his greed, having all that only made him want more. After taking everything from the king, he even coveted the throne. However, we’ve heard that despite all his efforts, he never managed to take the kingdom of his master, even though the king was careless and just focused on breathing. What else can we say, O king, but that the ruler's power depended on fate? So, if this kingdom is fated to be yours, it will remain with you, even if the whole world turns against you! Conversely, if fate has decided otherwise, no matter how hard you try, it won't last with you! O wise one, keep all this in mind and judge the honesty of your advisors. Also, figure out who among them is wicked and who has spoken wisely and well.’”
“Vaisampayana continued, ‘Hearing these words of Karna, Drona replied, ‘As thou art wicked it is evident thou sayest so in consequence of the wickedness of thy intent. It is for injuring the Pandavas that thou findest fault with us. But know, O Karna, what I have said is for the good of all and the prosperity of the Kuru race. If thou regardest all this as productive of evil, declare thyself what is for our good. If the good advice I have given be not followed, I think the Kurus will be exterminated in no time.’”
“Vaisampayana continued, ‘Hearing Karna's words, Drona replied, ‘Since you are wicked, it’s clear that you’re saying this because of your malicious intent. You are finding fault with us to harm the Pandavas. But, Karna, understand that what I’ve said is meant for the benefit of everyone and the success of the Kuru clan. If you see all this as harmful, then tell us what is for our good. If you don’t follow the good advice I’ve given, I believe the Kurus will be wiped out soon.’”
SECTION CCVII
(Viduragamana Parva continued)
“Vaisampayana said, ‘After Drona had ceased, Vidura spoke, saying, ‘O monarch, thy friends without doubt, are saying unto thee what is for thy good. But as thou art unwilling to listen to what they say, their words scarcely find a place in thy ears. What that foremost one of Kuru’s race, viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy good. But thou dost not listen to it. The preceptor Drona also hath said much that is for thy good which however Karna, the son of Radha, doth not regard to be such. But, O king, reflecting hard I do not find any one who is better a friend to thee than either of these two lions among men (viz., Bhishma and Drona), or any one who excels either of them in wisdom. These two, old in years, in wisdom, and in learning, always regard thee, O king, and the sons of Pandu with equal eyes. Without doubt, O king of Bharata’s race, they are both, in virtue and truthfulness, not inferior to Rama, the son of Dasaratha, and Gaya. Never before did they give thee any evil advice. Thou also, O monarch, hast never done them any injury. Why should, therefore, these tigers among men, who are ever truthful, give thee wicked advice, especially when thou hast never injured them? Endued with wisdom these foremost of men, O king, will never give thee counsels that are crooked. O scion of Kuru’s rate, this is my firm conviction that these two, acquainted with all rules of morality, will never, tempted by wealth, utter anything betraying a spirit of partisanship. What they have said, O Bharata, I regard highly beneficial to thee. Without doubt, O monarch, the Pandavas are thy sons as much as Duryodhana and others are. Those ministers, therefore, that give thee any counsel fraught with evil unto the Pandavas, do not really look to thy interests. If there is any partiality in thy heart, O king, for thy own children, they who by their counsel seek to bring it out, certainly do thee no good. Therefore, O king, these illustrious persons endued with great splendour, have not I think, said anything that leadeth to evil. Thou, however, dost not understand it. What these bulls among men have said regarding the invincibility of the Pandavas is perfectly true. Think not otherwise of it, O tiger among men. Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the right and the left hand with equal activity, be vanquished in battle even by Maghavat himself? Can the great Bhimasena of strong arms possessing the might of ten thousand elephants, be vanquished in battle by the immortals themselves? Who also that desireth to live can overcome in battle the twins (Nagula and Sahadeva) like unto the sons of Yama himself, and well-skilled in fight? How too can the eldest one of the Pandavas in whom patience, mercy, forgiveness, truth, and prowess always live together, be vanquished? They who have Rama (Valadeva) as their ally, and Janardana (Krishna) as their counsellor, and Satyaki as their partisan, have already defeated everybody in war. They who have Drupada for their father-in-law, and Drupada’s sons—the heroic brothers, viz., Dhristadyumna and others of Prishata’s race for their brothers-in-law, are certainly invincible. Remembering this, O monarch, and knowing that their claim to the kingdom is even prior to thine, behave virtuously towards them. The stain of calumny is on thee, O monarch, in consequence of that act of Purochana. Wash thyself of it now, by a kindly behaviour towards the Pandavas. This kindly behaviour of thine, O monarch, towards the Pandavas will be an act of great benefit to us, protecting the lives of us all that belong to Kuru’s race, and leading to the growth of the whole Kshatriya order! We had formerly warred with king Drupada; if we can now secure him as an ally, it will strengthen our party. The Dasarhas, O king, are numerous and strong. Know where Krishna is, all of them must be, and where Krishna is, there victory also must be! O king, who, unless cursed by the gods, would seek, to effect that by means of war which can be effected by conciliation? Hearing that the sons of Pritha are alive, the citizens and other subjects of the realm have become exceedingly glad and eager for beholding them. O monarch, act in a way that is agreeable to them. Duryodhana and Karna and Sakuni, the son of Suvala, are sinful, foolish and young; listen not to them. Possessed of every virtue thou art I long ago told thee, O monarch that for Duryodhana’s fault, the subjects of this kingdom would be exterminated.’”
“Vaisampayana said, ‘After Drona finished speaking, Vidura said, ‘O king, your friends are definitely advising you for your own good. But since you refuse to listen to them, their words hardly reach you. What Bhishma, the son of Santanu and the foremost Kuru, has said is excellent and in your best interest. Yet you do not heed it. Drona, your teacher, has also offered much good advice, but Karna, the son of Radha, dismisses it. But, O king, after giving it serious thought, I don’t see anyone who is a better friend to you than these two great men (Bhishma and Drona), or anyone who surpasses them in wisdom. These two, both old and wise, view you, O king, and the Pandavas with equal regard. Without a doubt, O king of Bharata’s lineage, they are equally virtuous and truthful as Rama, the son of Dasaratha, and Gaya. They have never advised you wrongly. You, too, O monarch, have never harmed them. So why would these noble men, who are always truthful, offer you bad advice, especially when you haven’t wronged them? Wise as they are, these outstanding men, O king, will never give you crooked advice. O descendant of the Kuru clan, I firmly believe that these two, who know all moral principles, will never, enticed by wealth, speak with partiality. What they have said, O Bharata, I consider very beneficial for you. Without a doubt, O monarch, the Pandavas are as much your sons as Duryodhana and others. Therefore, those ministers who give you harmful advice against the Pandavas do not truly have your best interests at heart. If you hold any bias towards your own children, those who try to draw it out with their counsel are definitely not helping you. Therefore, O king, I don’t believe these illustrious individuals, filled with great brilliance, have said anything that leads to harm. Yet you do not understand it. What these brave men have said about the Pandavas being invincible is absolutely true. Do not think otherwise, O noble man. Blessed be you! Can the handsome Dhananjaya, the son of Pandu, using both hands with equal skill, be defeated in battle even by Maghavat himself? Can the mighty Bhimasena, with the strength of ten thousand elephants, be conquered in battle by the immortals themselves? Who, desiring to live, can defeat the twins (Nakula and Sahadeva) in battle, who are like sons of Yama himself and are skilled in combat? How can the eldest of the Pandavas, in whom patience, kindness, forgiveness, truthfulness, and strength coexist, ever be defeated? Those allied with Rama (Valadeva), and Janardana (Krishna) as their advisor, and Satyaki as their supporter, have already triumphed over everyone in war. Those who have Drupada as their father-in-law, along with Drupada’s sons—the heroic brothers, Dhristadyumna and others from Prishata’s lineage—as their brothers-in-law, are indeed unbeatable. Keep this in mind, O king, and knowing that their claim to the throne predates yours, treat them justly. You carry the stain of disgrace, O monarch, because of Purochana’s actions. Cleanse yourself of it now by treating the Pandavas with kindness. Your good behavior towards the Pandavas, O king, will greatly benefit us all from the Kuru lineage and support the entire Kshatriya community! We previously fought with king Drupada; if we can secure him as an ally now, it will strengthen our faction. The Dasarhas, O king, are many and powerful. Wherever Krishna is, there they must be, and where Krishna is, there victory must surely be! O king, who unless cursed by the gods would seek to achieve through war what can be accomplished through reconciliation? Hearing that the sons of Pritha are alive, the citizens and subjects of the kingdom are extremely glad and eager to see them. O king, act in a way that pleases them. Duryodhana, Karna, and Sakuni, the son of Suvala, are sinful, foolish, and young; do not listen to them. You are endowed with every virtue, and I long ago foretold you, O monarch, that because of Duryodhana’s faults, the subjects of this kingdom would be wiped out.’”
SECTION CCVIII
(Viduragamana Parva continued)
“Vaisampayana said, ‘Hearing these various speeches, Dhritarashtra said, The learned Bhishma, the son of Santanu, and the illustrious Rishi Drona, and thyself also (O Vidura), have said the truth and what also is most beneficial to me. Indeed, as those mighty car-warriors, the heroic sons of Kunti. are the children of Pandu, so are they, without doubt, my children according to the ordinance. And as my sons are entitled to this kingdom, so are the sons of Pandu certainly entitled to it. Therefore, hasten to bring hither the Pandavas along with their mother, treating them with affectionate consideration. O thou of Bharata’s race, bring also Krishna of celestial beauty along with them. From sheer good fortune the sons of Pritha are alive; and from good fortune alone those mighty car-warriors have obtained the daughter of Drupada. It is from good fortune alone that our strength hath increased, and it is from good fortune alone that Purochana hath perished. O thou of great splendour, it is from good fortune that my great grief hath been killed!’
“Vaisampayana said, ‘After hearing these various speeches, Dhritarashtra responded, The wise Bhishma, the son of Santanu, the respected Rishi Drona, and you too (O Vidura), have spoken the truth and what is most beneficial for me. Indeed, just as those mighty warriors, the heroic sons of Kunti, are the children of Pandu, they are, without a doubt, my children according to the law. And since my sons have a right to this kingdom, the sons of Pandu definitely have that right as well. Therefore, hurry to bring the Pandavas along with their mother, treating them with loving care. O you of Bharata’s lineage, also bring Krishna of divine beauty with them. By sheer good fortune, the sons of Pritha are alive; and thanks to good fortune, those powerful warriors have married the daughter of Drupada. It is through good fortune that our strength has increased, and it is from good fortune that Purochana has met his end. O you of great brilliance, it is from good fortune that my deep sorrow has been alleviated!’”
“Vaisampayana continued, ‘Then Vidura, at the command of Dhritarashtra, repaired, O Bharata, unto Yajnasena and the Pandavas. And he repaired thither carrying with him numerous jewels and various kinds of wealth for Draupadi and the Pandavas and Yajnasena also. Arrived at Drupada’s abode, Vidura conversant with every rule of morality and deep in every science, properly accosted the monarch and waited upon him. Drupada received Vidura in proper form and they both enquired after each other’s welfare. Vidura then saw there the Pandavas and Vasudeva. As soon as he saw them he embraced them from affection and enquired after their well being. The Pandavas also along with Vasudeva, in due order, worshipped Vidura of immeasurable intelligence. But Vidura, O king, in the name of Dhritarashtra repeatedly enquired with great affection after their welfare. He then gave, O monarch, unto the Pandavas and Kunti and Draupadi, and unto Drupada and Drupada’s sons, the gems and various kinds of wealth that the Kauravas had sent through him. Possessed of immeasurable intelligence, the modest Vidura then, in the presence of the Pandavas and Keshava, addressed the well-behaved Drupada thus:
“Vaisampayana continued, ‘Then Vidura, following Dhritarashtra’s orders, went to Yajnasena and the Pandavas. He brought with him many jewels and various kinds of wealth for Draupadi, the Pandavas, and Yajnasena as well. When he arrived at Drupada’s home, Vidura, who was well-versed in all moral principles and knowledgeable in every science, respectfully greeted the king and paid his respects. Drupada welcomed Vidura properly, and they both asked about each other’s well-being. Vidura then noticed the Pandavas and Vasudeva there. As soon as he saw them, he embraced them warmly and inquired about their health. The Pandavas, along with Vasudeva, worshipped Vidura, who was incredibly wise. But Vidura, O king, in the name of Dhritarashtra, repeatedly asked with great concern about their well-being. He then gave, O monarch, the gems and various kinds of wealth that the Kauravas had sent through him to the Pandavas, Kunti, Draupadi, Drupada, and Drupada’s sons. With immense wisdom, the humble Vidura then addressed the respectful Drupada in the presence of the Pandavas and Keshava, saying:’
“With thy ministers and sons, O monarch, listen to what I say. King Dhritarashtra, with ministers, sons, and friends, hath with a joyous heart, O king, repeatedly enquired after thy welfare. And, O monarch, he hath been highly pleased with this alliance with thee. So also, O king, Bhishma of great wisdom, the son of Santanu, with all the Kurus, enquired after thy welfare in every respect. Drona also of great wisdom the son of Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in consequence of this alliance with thee regard themselves supremely blest. O Yajnasena, the establishment of this alliance with thee hath made them happier than if they had acquired a new kingdom. Knowing all this, O monarch, permit the Pandavas to re-visit their ancestral kingdom. The Kurus are exceedingly eager to behold the sons of Pandu. These bulls among men have been long absent (from their kingdom). They as well as Pritha must be very eager to behold their city. And all the Kuru ladies and the citizens and our subjects are eagerly waiting to behold Krishna the Panchala Princess. This, therefore, is my opinion, O monarch, that thou shouldst, without delay, permit the Pandavas to go thither with their wife. And after the illustrious Pandavas, O king, will have received thy permission to go thither, I shall send information unto Dhritarashtra by quick messengers. Then, O king, will the Pandavas set out with Kunti and Krishna.’”
“With your ministers and sons, O king, listen to what I have to say. King Dhritarashtra, along with his ministers, sons, and friends, has happily inquired about your well-being multiple times. And, O king, he is very pleased with this alliance with you. Likewise, O king, Bhishma, who is very wise and the son of Santanu, along with all the Kurus, has asked about your welfare in every way. Drona, who is also very wise and the son of Bharadwaja, is your dear friend and mentally embraces you while asking about your happiness. And, O king of the Panchalas, Dhritarashtra and all the Kurus feel incredibly blessed because of this alliance with you. O Yajnasena, this alliance has made them happier than if they had gained a new kingdom. Knowing all this, O king, please allow the Pandavas to return to their ancestral kingdom. The Kurus are very eager to see the sons of Pandu. These strong men have been away from their kingdom for a long time. They and Pritha must be very eager to see their city. All the Kuru ladies, the citizens, and our subjects are eagerly waiting to see Krishna, the Panchala Princess. Therefore, my opinion is that you should, without delay, allow the Pandavas to go there with their wife. Once the illustrious Pandavas receive your permission to go there, I will send word to Dhritarashtra through quick messengers. Then, O king, the Pandavas will set out with Kunti and Krishna.”
SECTION CCIX
(Viduragamana Parva continued)
“Vaisampayana said, ‘Hearing these words of Vidura, Drupada said, ‘It is even so as thou, O Vidura of great wisdom, hast said. Venerable one, I too have been exceedingly happy in consequence of this alliance. It is highly proper that these illustrious princes should return to their ancestral kingdom. But it is not proper for me to say this myself. If the brave son of Kunti viz., Yudhishthira, if Bhima and Arjuna, if these bulls among men, viz., the twins, themselves desire to go and if Rama (Valadeva) and Krishna, both acquainted with every rule of morality, be of the same mind, then let the Pandavas go thither. For these tigers among men (Rama and Krishna) are ever engaged in doing what is agreeable and beneficial to the sons of Pandu.’
“Vaisampayana said, ‘After hearing Vidura's words, Drupada replied, ‘It is exactly as you, O wise Vidura, have said. I, too, have been extremely happy because of this alliance. It is fitting that these distinguished princes should return to their ancestral kingdom. But I cannot say this myself. If the brave son of Kunti, Yudhishthira, along with Bhima and Arjuna, and the twins themselves wish to go, and if Rama (Valadeva) and Krishna, who know all the rules of morality, are also in agreement, then let the Pandavas go there. For these powerful men (Rama and Krishna) are always committed to doing what is right and beneficial for the sons of Pandu.’”
“Hearing this, Yudhishthira said, ‘We are now, O monarch, with all our younger brothers, dependent on thee. We shall cheerfully do what thou art pleased to command.’
“Hearing this, Yudhishthira said, ‘We are now, O king, with all our younger brothers, relying on you. We will happily do whatever you ask us to do.’”
“Vaisampayana continued, ‘Then Vasudeva said, ‘I am of opinion that the Pandavas should go. But we should all abide by the opinion of king Drupada who is conversant with every rule of morality.’
“Vaisampayana continued, ‘Then Vasudeva said, ‘I believe that the Pandavas should go. But we should all follow King Drupada’s opinion, as he understands every rule of morality.’
“Drupada then spoke, ‘I certainly agree with what this foremost of men, thinketh, having regard to the circumstances. For the illustrious sons of Pandu now are to me as they are, without doubt, to Vasudeva. Kunti’s son Yudhishthira himself doth not seek the welfare of the Pandavas so earnestly as, Kesava, that tiger among men.’
“Drupada then said, ‘I totally agree with what this top man thinks, considering the situation. The famous sons of Pandu are for me just as they are, without a doubt, for Vasudeva. Kunti’s son Yudhishthira himself doesn’t pursue the well-being of the Pandavas as passionately as Kesava, that amazing man.’”
“Vaisampayana continued, ‘Commanded by the illustrious Drupada, the Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna, the daughter of Drupada, and the renowned Kunti, journeyed towards the city called after the elephant, stopping at various places along the way for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that those heroes had neared the capital sent out the Kauravas to receive them. They who were thus sent out were, O Bharata, Vikarna of the great bow, and Chitrasena, and Drona that foremost of warriors, and Kripa of Gautama’s line. Surrounded by these, those mighty heroes, their splendour enhanced by that throng slowly entered the city of Hastinapura. The whole city became radiant, as it were, with the gay throng of sight-seers animated by curiosity. Those tigers among men gladdened the hearts of all who beheld them. And the Pandavas, dear unto the hearts of the people, heard, as they proceeded, various exclamations with the citizens, ever desirous of obeying the wishes of those princes, loudly uttered. Some exclaimed, ‘Here returns that tiger among men, conversant with all the rules of morality and who always protects us as if we were his nearest relatives.’ And elsewhere they said, ‘It seems that king Pandu—the beloved of his people—returneth today from the forest, doubtless to do what is agreeable to us.’ And there were some that said, ‘What good is not done to us today when the heroic sons of Kunti come back to our town? If we have ever given away in charity, if we have ever poured libations of clarified butter on the fire, if we have any ascetic merit, let the Pandavas, by virtue of all those acts stay in our town for a hundred years.’
Vaisampayana continued, “At the command of the noble Drupada, the Pandavas, along with Krishna and Vidura, brought Krishna, Drupada’s daughter, and the famous Kunti with them as they journeyed toward the city named after the elephant. They stopped at various places along the way for enjoyment and relaxation. King Dhritarashtra, upon hearing that these heroes had approached the capital, sent out the Kauravas to welcome them. Among those sent were Vikarna, the great archer, Chitrasena, the foremost warrior Drona, and Kripa from Gautama’s lineage. Surrounded by this group, those mighty heroes, their presence magnified by the crowd, slowly entered the city of Hastinapura. The entire city seemed to glow with excitement as curious spectators gathered. The sight of these tigers among men brought joy to everyone who saw them. As the Pandavas made their way, they heard various cheers from the citizens, eager to please their beloved princes. Some shouted, ‘Here returns that tiger among men, who knows all the rules of righteousness and protects us as if we were his own family.’ Others remarked, ‘It seems that King Pandu—the people’s favorite—returns today from the forest, surely to do what makes us happy.’ And a few added, ‘What good fortune we have today with the brave sons of Kunti coming back to our town! If we have ever given in charity, if we have ever offered clarified butter to the fire, if we have any merit from our ascetic practices, let the Pandavas stay in our town for a hundred years because of all these deeds.’”
“At last the Pandavas, on arriving at the place, worshipped the feet of Dhritarashtra, as also those of the illustrious Bhishma. They also worshipped the feet of everybody else that deserved that honour. And they enquired after the welfare of every citizen (there present). At last, at the command of Dhritarashtra they entered the chambers that had been assigned to them.
“At last, when the Pandavas arrived, they bowed down to the feet of Dhritarashtra and the renowned Bhishma. They also paid their respects to everyone else who deserved that honor. They inquired about the well-being of each citizen present. Finally, following Dhritarashtra's instructions, they entered the chambers that had been assigned to them."
“After they had rested there for some time, they were summoned (to the court) by king Dhritarashtra and Bhishma, the son of Santanu. When they came, king Dhritarashtra addressing Yudhishthira, said, ‘Listen, O son of Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so that no difference may arise again (between you and your cousins). If you take up your quarters there no one will be able to do you any injury. Protected by Partha (Arjuna), like the celestials by the thunderbolt, reside ye at Khandavaprastha, taking half of the kingdom.’
“After they had rested there for a while, they were called to the court by King Dhritarashtra and Bhishma, son of Santanu. When they arrived, King Dhritarashtra addressed Yudhishthira, saying, ‘Listen, O son of Kunti, to what I have to say with your brothers. Go to Khandavaprastha so that no conflicts arise again between you and your cousins. If you settle there, no one will be able to harm you. Protected by Partha (Arjuna), like the gods by a thunderbolt, live in Khandavaprastha, taking half of the kingdom.’”
“Vaisampayana continued, ‘Agreeing to what Dhritarashtra said, those bulls among men worshipping the king set out from Hastinapura. And content with half the kingdom, they removed to Khandavaprastha, which was in unreclaimed desert. Then those heroes of unfading splendour, viz., the Pandavas, with Krishna at their head, arriving there, beautified the place and made it a second heaven. And those mighty car-warriors, selecting with Dwaipayana’s assistance a sacred and auspicious region, performed certain propitiatory ceremonies and measured out a piece of land for their city. Then surrounded by a trench wide as the sea and by walls reaching high up to the heavens and white as the fleecy clouds or the rays of the moon, that foremost of cities looked resplendent like Bhogavati (the capital of the nether kingdom) decked with the Nagas. And it stood adorned with palatial mansions and numerous gates, each furnished with a couple of panels resembling the out-stretched wings of Garuda. And it was protected with gateways looking like the clouds and high as the Mandara mountains. And well-furnished with numerous weapons of attack the missiles of the foes could not make slightest impression on them. And they were almost covered with darts and other missiles like double-tongued snakes. The turrets along the walls were filled with armed men in course of training; and the walls were lined with numerous warriors along their whole length. And there were thousands of sharp hooks and Sataghnis (machines slaying a century of warriors) and numerous other machines on the battlements. There were also large iron wheels planted on them. And with all these was that foremost of cities adorned. The streets were all wide and laid out excellently; and there was no fear in them of accident. And decked with innumerable mansions, the city became like unto Amaravati and came to be called Indraprastha (like unto Indra’s city). In a delightful and auspicious part of the city rose the palace of the Pandavas filled with every kind of wealth and like unto the mansion of the celestial treasurer (Kuvera) himself. And it looked like a mass of clouds charged with lightning.
Vaisampayana continued, “Agreeing with what Dhritarashtra said, the strong men worshiping the king set out from Hastinapura. Content with half the kingdom, they moved to Khandavaprastha, which was an unclaimed desert. Then those heroes of enduring brilliance, the Pandavas, led by Krishna, arrived there, beautified the place, and turned it into a second heaven. Those mighty warriors, with Dwaipayana’s help, chose a sacred and lucky region, performed some propitiatory ceremonies, and marked out a piece of land for their city. Surrounded by a trench as wide as the sea and walls reaching high into the sky and as white as fluffy clouds or the moonlight, that foremost city looked bright like Bhogavati, the capital of the underworld, adorned with the Nagas. It was decorated with grand mansions and numerous gates, each equipped with panels that resembled the outstretched wings of Garuda. It was protected by gateways that looked like clouds and were as tall as the Mandara mountains. Well-stocked with various weapons for defense, the missiles from foes barely left a mark on them. They were almost covered with darts and other projectiles like double-tongued snakes. The turrets along the walls were filled with soldiers in training, and the walls were lined with numerous warriors along their entire length. There were thousands of sharp hooks and Sataghnis (machines capable of killing a hundred warriors) and many other machines on the battlements. Large iron wheels were also set up on them. With all these, that foremost city was beautifully adorned. The streets were wide and excellently planned, and there was no fear of accidents within them. Decorated with countless mansions, the city resembled Amaravati and came to be called Indraprastha, like Indra’s city. In a pleasant and auspicious area of the city rose the palace of the Pandavas, filled with every kind of wealth and resembling the mansion of the celestial treasurer (Kuvera) himself. It looked like a mass of clouds charged with lightning.”
“When the city was built, there came, O king, numerous Brahmanas well-acquainted with all the Vedas and conversant with every language, wishing to dwell there. And there came also unto that town numerous merchants from every direction, in the hope of earning wealth. There also came numerous persons well-skilled in all the arts, wishing to take up their abode there. And around the city were laid out many delightful gardens adorned with numerous trees bearing both fruits and flowers. There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas, and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their fragrant loads; beautiful and blossoming and grand Amalakas with branches bent down with the weight of fruits and Lodhras and blossoming Ankolas; and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and Karaviras and Parijatas and numerous other kinds of trees always adorned with flowers and fruits and alive with feathery creatures of various species. And those verdant groves always resounded with the notes of maddened peacocks and Kokilas (blackbirds). And there were various pleasure-houses, bright as mirrors, and numerous bowers of creepers, and charming and artificial hillocks, and many lakes full to the brim of crystal water, and delightful tanks fragrant with lotuses and lilies and adorned with swans and ducks and chakravakas (brahminy ducks). And there were many delicious pools overgrown with fine aquatic plants. And there were also diverse ponds of great beauty and large dimension. And, O king, the joy of the Pandavas increased from day to day, in consequence of their residence in that large kingdom that was peopled with pious men.
“When the city was built, O king, many Brahmins who were well-versed in all the Vedas and fluent in every language came to live there. Numerous merchants from all directions also arrived, hoping to make a fortune. Many skilled artisans came, looking to settle down in the town. Surrounding the city were lovely gardens filled with various trees that bore both fruits and flowers. There were mango trees and Amaratakas, Kadamvas and Ashokas, and Champakas; Punnagas and Nagas and Lakuchas and Panasas; Salas and Talas (palm trees) and Tamalas and Vakulas, and fragrant Ketakas; beautiful and blossoming Amalakas with branches heavy with fruit, Lodhras and blooming Ankolas; along with Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and Karaviras and Parijatas, and many other types of trees always adorned with flowers and fruits, alive with various kinds of birds. Those lush groves were always filled with the sounds of excited peacocks and Kokilas (blackbirds). There were various pleasure houses gleaming like mirrors, countless arbours with climbing plants, charming artificial hills, and many lakes brimming with crystal-clear water, as well as delightful tanks fragrant with lotuses and lilies, filled with swans and ducks and chakravakas (brahminy ducks). There were many delightful pools overgrown with beautiful aquatic plants, and also a variety of large and stunning ponds. And, O king, the joy of the Pandavas grew stronger each day due to their residence in that vast kingdom filled with righteous people."
“Thus in consequence of the virtuous behaviour of Bhishma and king Dhritarashtra towards them, the Pandavas took up their abode in Khandavaprastha. Adorned with those five mighty warriors, each equal unto Indra himself, that foremost of cities looked like Bhogavati (the capital of the nether kingdom) adorned with the Nagas. And, O monarch, having settled the Pandavas there, the heroic Krishna, obtaining their leave, came back with Rama to Dwaravati.’”
“Because of the honorable actions of Bhishma and King Dhritarashtra towards them, the Pandavas settled in Khandavaprastha. With those five powerful warriors, each as strong as Indra, that great city resembled Bhogavati, the capital of the underworld, decorated with the Nagas. And, O king, after establishing the Pandavas there, the brave Krishna, having received their permission, returned with Rama to Dwaravati.”
SECTION CCX
(Rajya-labha Parva)
“Janamejaya said, ‘O thou possessed of ascetic wealth, what did those high-souled ones, my grandsires, the illustrious Pandavas, do, after obtaining the kingdom of Indraprastha? How did their wife Draupadi obey them all? How is it also that no dissensions arose amongst those illustrious rulers of men, all attached to one wife, viz., Krishna? O thou of the wealth of asceticism, I wish to hear everything in detail regarding the behaviour towards one another of those rulers of men after their union with Krishna.’
“Janamejaya said, ‘O you with great spiritual power, what did my esteemed ancestors, the renowned Pandavas, do after they acquired the kingdom of Indraprastha? How did their wife Draupadi treat them all? How is it that no conflicts arose among those distinguished leaders, all devoted to one wife, Krishna? O you of great spiritual wealth, I want to hear everything in detail about how those leaders interacted with each other after their union with Krishna.’”
“Vaisampayana said, ‘Those scorchers of foes, the Pandavas, having obtained their kingdom, at the command of Dhritarashtra, passed their days in joy and happiness at Khandavaprastha with Krishna. And Yudhishthira. endued with great energy and ever adhering to truth, having obtained the sovereignty, virtuously ruled the land, assisted by his brothers. And the sons of Pandu, endued with great wisdom and devoted to truth and virtue, having vanquished all their foes, continued to live there in great happiness. And those bulls among men, seated on royal seats of great value, used to discharge all the duties of government. And one day, while all those illustrious heroes were so seated, there came unto them the celestial Rishi Narada, in course of his wanderings. Beholding the Rishi, Yudhishthira offered him his own handsome seat. And after the celestial Rishi had been seated, the wise Yudhishthira duly offered him the Arghya with his own hands. And the king also informed the Rishi of the state of his kingdom. The Rishi accepting the worship, became well-pleased, and eulogising him with benedictions, commanded the king to take his seat. Commanded by the Rishi, the king took his seat. Then the king sent word unto Krishna (in the inner apartments) of the arrival of the illustrious one. Hearing of the Rishi’s arrival Draupadi, purifying herself properly, came with a respectful attitude to where Narada was with the Pandavas. The virtuous princess of Panchala, worshipping the celestial Rishi’s feet, stood with joined hands before him, properly veiled, The illustrious Narada, pronouncing various benedictions on her, commanded the princess to retire. After Krishna had retired, the illustrious Rishi, addressing in private all the Pandavas with Yudhishthira at their head, said, ‘The renowned princess of Panchala is the wedded wife of you all. Establish a rule amongst yourselves so that disunion may not arise amongst you. There were, in former days, celebrated throughout the three worlds, two brothers named Sunda and Upasunda living together and incapable of being slain by anybody unless each slew the other. They ruled the same kingdom, lived in the same house, slept on the same bed, sat on the same seat, and ate from the same dish. And yet they killed each for the sake of Tilottama. Therefore, O Yudhishthira, preserve your friendship for one another and do that which may not produce disunion amongst you.’
Vaisampayana said, ‘The mighty Pandavas, having gained their kingdom under Dhritarashtra’s orders, spent their days happily at Khandavaprastha with Krishna. Yudhishthira, full of energy and always committed to the truth, ruled the land justly with the help of his brothers. The sons of Pandu, blessed with great wisdom and dedicated to truth and virtue, defeated all their enemies and lived there in great happiness. The strong leaders, seated on valuable royal thrones, managed all the duties of governance. One day, while those renowned heroes were sitting together, the celestial sage Narada, in his travels, came to visit them. Seeing the sage, Yudhishthira offered him his own comfortable seat. Once the celestial sage was seated, the wise Yudhishthira personally offered him the Arghya. The king also updated the sage on the state of his kingdom. The sage accepted the worship, was pleased, and blessed him, instructing the king to take his own seat. Following the sage’s command, the king sat down. Then the king informed Krishna (in the inner chambers) of the sage’s visit. Upon learning of the Rishi’s arrival, Draupadi, after getting ready properly, came with respect to where Narada was during the gathering with the Pandavas. The virtuous princess of Panchala worshiped the feet of the celestial sage, standing with her hands joined before him, properly covered. The esteemed Narada, offering various blessings, asked the princess to step back. After Krishna stepped away, the distinguished sage addressed all the Pandavas privately with Yudhishthira leading them, saying, ‘The renowned princess of Panchala is the wife of all of you. Establish harmony among yourselves to prevent any discord. In ancient times, there were two famous brothers named Sunda and Upasunda, known throughout the three worlds, who could only be killed by each other. They ruled the same kingdom, lived in the same house, shared the same bed, sat on the same seat, and ate from the same plate. Yet, they ended up killing each other over Tilottama. Therefore, O Yudhishthira, maintain your friendship with one another and ensure that nothing causes discord among you.’
“On hearing this, Yudhishthira asked, ‘O great Muni, whose sons were Asuras called Sunda and Upasunda? Whence arose that dissension amongst them, and why did they slay each other? Whose daughter also was this Tilottama for whose love the maddened brothers killed each other? Was she an Apsara (water nymph) or the daughter of any celestial? O thou whose wealth is asceticism, we desire, O Brahmana, to hear in detail everything as it happened. Indeed, our curiosity hath become great.’”
“Upon hearing this, Yudhishthira asked, ‘O great sage, whose sons were the Asuras named Sunda and Upasunda? What caused the conflict between them, and why did they end up killing each other? Who was this Tilottama, for whose love the crazed brothers fought to the death? Was she an Apsara (water nymph) or the daughter of some celestial being? O you who are rich in asceticism, we want to hear everything in detail about what happened. Our curiosity has grown immensely.’”
SECTION CCXI
(Rajya-labha Parva continued)
“Vaisampayana said, ‘Hearing these words of Yudhishthira, Narada replied, ‘O son of Pritha, listen with thy brothers to me as I recite this old story, O Yudhishthira, exactly as everything happened. In olden days, a mighty Daitya named Nikumbha, endued with great energy and strength was born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha, were born two sons called Sunda and Upasunda. Both of them were mighty Asuras endued with great energy and terrible prowess. The brothers were both fierce and possessed of wicked hearts. And those Daityas were both of the same resolution, and ever engaged in achieving the same tasks and ends. They were ever sharers with each other in happiness as well as in woe. Each speaking and doing what was agreeable to the other, the brothers never were unless they were together, and never went anywhere unless together. Of exactly the same disposition and habits, they seemed to be one individual divided into two parts. Endued with great energy and ever of the same resolution in everything they undertook, the brothers gradually grew up. Always entertaining the same purpose, desirous of subjugating the three worlds, the brothers, after due initiation, went to the mountains of Vindhya. And severe were the ascetic penances they performed there. Exhausted with hunger and thirst, with matted locks on their heads and attired in barks of trees, they acquired sufficient ascetic merit at length. Besmearing themselves with dirt from head to foot, living upon air alone, standing on their toes, they threw pieces of the flesh of their bodies into the fire. Their arms upraised, and eye fixed, long was the period for which they observed their vows. And during the course of their ascetic penances, a wonderful incident occurred there. For the mountains of Vindhya, heated for a long course of years by the power of their ascetic austerities, began to emit vapour from every part of their bodies. And beholding the severity of their austerities, the celestials became alarmed. The gods began to cause numerous obstructions to impede the progress of their asceticism. The celestials repeatedly tempted the brothers by means of every precious possession and the most beautiful girls. The brothers broke not their vows. Then the celestials once more manifested, before the illustrious brothers, their powers of illusion. For it seemed their sisters, mothers, wives, and other relatives, with disordered hair and ornaments and robes, were running towards them in terror, pursued and struck by a Rakshasa with a lance in hand. And it seemed that the women implored the help of the brothers crying, ‘O save us!’ But all this went for nothing, for firmly wedded thereto, the brothers did not still break their vows. And when it was found that all this produced not the slightest impression on any of the two, both the women and the Rakshasa vanished from sight. At last the Grandsire himself, the Supreme Lord ever seeking the welfare of all, came unto those great Asuras and asked them to solicit the boon they desired. Then the brothers Sunda and Upasunda, both of great prowess, beholding the Grandsire, rose from their seats and waited with joined palms. And the brothers both said unto the God, ‘O Grandsire, if thou hast been pleased with these our ascetic austerities, and art, O lord, propitious unto us, then let us have knowledge of all weapons and of all powers of illusion. Let us be endued with great strength, and let us be able to assume any form at will. And last of all, let us also be immortal.’ Hearing these words of theirs, Brahman said, ‘Except the immortality you ask for, you shall be given all that you desire. Solicit you some form of death by which you may still be equal unto the immortals. And since you have undergone these severe ascetic austerities from desire of sovereignty alone I cannot confer on you the boon of immortality. You have performed your ascetic penances even for the subjugation of the three worlds. It is for this, O mighty Daityas, that I cannot grant you what you desire.’
Vaisampayana said, “Hearing Yudhishthira’s words, Narada replied, ‘O son of Pritha, listen closely with your brothers as I share this ancient story just as it happened. Long ago, there was a powerful Daitya named Nikumbha, born into the great Asura lineage of Hiranyakasipu. Nikumbha had two sons named Sunda and Upasunda. Both were mighty Asuras with great energy and fierce abilities. The brothers were intense and had wicked hearts. They were united in purpose, always working towards the same goals. They shared everything, both joy and sorrow, always speaking and acting in ways that pleased one another. The brothers seldom acted separately and never traveled anywhere alone. They were of the same mindset and habits, as if they were one person split into two. Full of strength and always resolute in whatever they set out to do, the brothers grew up together. With shared ambitions to conquer the three worlds, they finally went to the Vindhya mountains after proper initiation. They engaged in rigorous ascetic penances there. Starved and dehydrated, with matted hair and dressed in tree bark, they eventually gained significant ascetic merit. They covered themselves in dirt from head to toe, survived only on air, stood on their toes, and offered pieces of their flesh into the fire. With arms raised and focus unwavering, they observed their vows for a long time. While undergoing their rigorous penances, something extraordinary happened. The Vindhya mountains, heated by their intense ascetic practices over many years, began to emit steam from every part. Upon witnessing the severity of their austerities, the celestial beings became alarmed. The gods attempted numerous distractions to disrupt their asceticism, offering them countless treasures and the most beautiful women. The brothers remained steadfast in their vows. The celestials then used their illusionary powers, making it appear that their sisters, mothers, wives, and other relatives, with disheveled hair and tattered clothing, were running toward them in fear, chased by a Rakshasa wielding a lance. They seemed to be pleading for the brothers’ help, crying, ‘O save us!’ But none of this swayed the brothers; they still did not break their vows. When it became clear that nothing affected them, both the women and the Rakshasa vanished from sight. Eventually, the Supreme Lord, the Grandsire, who always seeks the welfare of all, approached the great Asuras and asked them to request the boon they desired. The powerful brothers, Sunda and Upasunda, stood up and greeted the Grandsire with joined palms. They said, ‘O Grandsire, if you are pleased with our ascetic austerities and are favorable toward us, grant us knowledge of all weapons and all powers of illusion. Bestow upon us immense strength, and let us be able to take any form at will. Finally, grant us immortality.’ Upon hearing their request, Brahman replied, ‘You shall receive everything you desire except for immortality. Ask for a form of death that allows you to be like the immortals. Since you have engaged in these harsh ascetic practices purely out of desire for power, I cannot grant you the boon of immortality. Your ascetic austerities were performed to conquer the three worlds. This is why, O mighty Daityas, I cannot fulfill your request.’”
“Narada continued, ‘Hearing these words of Brahman, Sunda and Upasunda said, ‘O Grandsire, let us have no fear then from any created thing, mobile or immobile, in the three worlds, except only from each other!’ The Grandsire then said, ‘I grant you what you have asked for, even this your desire’. And granting them this boon, the Grandsire made them desist from their asceticism, and returned to his own region. Then the brothers, those mighty Daityas, having received those several boons became incapable of being slain by anybody in the universe. They then returned to their own abode. All their friends and relatives, beholding those Daityas of great intelligence, crowned with success in the matter of the boons they had obtained, became exceedingly glad. And Sunda and Upasunda then cut off their matted locks and wore coronets on their heads. Attired in costly robes and ornaments, they looked exceedingly handsome. They caused the moon to rise over their city every night even out of his season. And friends and relatives gave themselves up to joy and merriment with happy hearts. Eat, feed, give, make merry, sing, drink—these were the sounds heard everyday in every house. And here and there arose loud uproars of hilarity mixed with clappings of hands which filled the whole city of the Daityas, who being capable of assuming any form at will, were engaged in every kind of amusement and sport and scarcely noticed the flight of time, even regarding a whole year as a single day.’”
“Narada continued, ‘After hearing these words from Brahman, Sunda and Upasunda said, ‘O Grandsire, let us not fear any created thing, whether moving or stationary, across the three worlds, except from each other!’ The Grandsire then replied, ‘I grant you what you have asked for, even this wish of yours.’ By granting them this boon, the Grandsire made them stop their ascetic practices and returned to his own realm. Then the brothers, those mighty Daityas, having received those various boons, became impossible to be killed by anyone in the universe. They then went back to their own home. All their friends and relatives, seeing these wise Daityas crowned with success in gaining their boons, were incredibly happy. Sunda and Upasunda then cut off their matted locks and wore crowns on their heads. Dressed in expensive clothes and jewelry, they looked extremely handsome. They made the moon rise over their city every night, even when it wasn’t the right season. Friends and relatives indulged in joy and celebrations with cheerful hearts. Eat, feast, give, celebrate, sing, drink—these were the sounds heard every day in every home. And loud bursts of laughter mixed with clapping filled the whole city of the Daityas, who could change into any form at will and were engaged in all kinds of fun and games, hardly noticing the passage of time, treating an entire year as if it were just a single day.’”
SECTION CCXII
(Rajya-labha Parva continued)
‘Narada continued, ‘As soon as those festivities came to an end, the brothers Sunda and Upasunda, desirous of the Sovereignty of the three worlds, took counsel and commanded their forces to be arranged. Obtaining the assent of their friends and relatives, of the elders of the Daitya race and of their ministers of state, and performing the preliminary rites of departure, they set out in the night when the constellation Magha was in the ascendant. The brothers set out with a large Daitya force clad in mail and armed with maces and axes and lances and clubs. The Daitya heroes set out on their expedition with joyous hearts, the charanas (bards) chanting auspicious panegyrics indicative of their future triumphs. Furious in war, the Daitya brothers, capable of going everywhere at will, ascended the skies and went to the region of the celestials. The celestials knowing they were coming and acquainted also with the boons granted unto them by the Supreme Deity left heaven and sought refuge in the region of Brahman. Endued with fierce prowess, the Daitya heroes soon subjugated the region of Indra, and vanquishing the diverse tribes of Yakshas and Rakshasas and every creature ranging the skies, came away. Those mighty car-warriors next subjugated the Nagas of the nether region, and then the inmates of the ocean and then all the tribes of the Mlechchhas. Desirous next of subjugating the whole earth, those heroes of irresistible sway, summoning their soldiers, issued these cruel commands, ‘Brahmanas and royal sages (on earth) with their libations and other food offered at grand sacrifices, increase the energy and strength of the gods, as also their prosperity. Engaged in such acts, they are the enemies of the Asuras. All of us, therefore, mustering together should completely slaughter them off the face of the earth!’ Ordering their soldiers thus on the eastern shore of the great ocean, and entertaining such a cruel resolution, the Asura brothers set out in all directions. And those that were performing sacrifices and the Brahmanas that were assisting at those sacrifices, the mighty brothers instantly slew. And slaughtering them with violence they departed for some other place. Whilst their soldiers threw into the water the sacrificial fires that were in the asylums of Munis with souls under complete control, the curses uttered by the illustrious Rishis in wrath, rendered abortive by the boons granted (by Brahman), affected not the Asura brothers. When the Brahmanas saw that their curses produced not the slightest effect like shafts shot at stones they fled in all directions, forsaking their rites and vows. Even those Rishis on earth that were crowned with ascetic success, and had their passions under complete control and were wholly engrossed in meditation of the Deity, from fear of the Asura brothers, fled like snakes at the approach of Vinata’s son (Garuda the snake-eater). The sacred asylums were all trodden down and broken. The sacrificial jars and vessels being broken, their (sacred) contents were scattered over the ground. The whole universe became empty, as if its creatures had all been stricken down during the season of general dissolution. And, O king, after the Rishis had all disappeared and made themselves invisible both the great Asuras, resolved upon their destruction, began to assume various forms. Assuming the forms of maddened elephants with temples rent from excess of juice, the Asura pair, searching out the Rishis who had sheltered themselves in caves, sent them to the region of Yama. Sometimes becoming as lions and again as tigers and disappearing the next moment, by these and other methods the cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study ceased, and kings and Brahmanas were exterminated. The earth became utterly destitute of sacrifices and festivals. And the terrified people uttered cries of Oh and Alas and all buying and selling were stopped. All religious rites ceased, and the earth became destitute of sacred ceremonies and marriages. Agriculture was neglected and cattle were no longer tended. Towns and asylums became desolate. And scattered over with bones and skeletons, the earth assumed a frightful aspect. All ceremonies in honour of the Pitris were suspended, and the sacred sound of Vashat and the whole circle of auspicious rites ceased. The earth became frightful to behold. The Sun and the Moon, the Planets and Stars, and Constellations, and the other dwellers in the firmament, witnessing these acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of heaven by means of such cruel acts, the Asura brothers took up their abode in Kurukshetra, without a single rival.’”
‘Narada continued, ‘As soon as those festivities ended, the brothers Sunda and Upasunda, eager for control over the three worlds, consulted together and organized their forces. With the support of their friends, family, elder members of the Daitya race, and their ministers, and after performing the necessary rituals, they set out at night when the constellation Magha was rising. The brothers embarked with a large Daitya army, equipped with armor, maces, axes, lances, and clubs. The Daitya warriors began their campaign with joyful hearts, as the charanas (bards) sang auspicious praises of their upcoming victories. Fierce in battle, the Daitya brothers, who could go anywhere at will, ascended into the skies and entered the realm of the celestials. The celestials, knowing they were coming and aware of the boons granted to them by the Supreme Deity, fled from heaven and sought refuge in the domain of Brahman. Endowed with formidable power, the Daitya heroes soon conquered the territory of Indra, defeating various tribes of Yakshas, Rakshasas, and any creature roaming the skies. These mighty warriors then subdued the Nagas of the underworld, followed by the dwellers of the ocean and all the tribes of the Mlechchhas. Desiring to conquer the whole earth, these unstoppable heroes summoned their soldiers and issued ruthless commands, ‘Brahmanas and royal sages (on earth) with their offerings and food presented in grand sacrifices, enhance the energy and strength of the gods, along with their prosperity. By engaging in such acts, they become enemies of the Asuras. Therefore, we must gather together and completely wipe them off the face of the earth!’ With this cruel resolve, the Asura brothers set out in all directions from the eastern shore of the great ocean. They immediately slaughtered those performing sacrifices and the Brahmanas assisting in those rituals. After brutally killing them, they moved on to other places. While their soldiers threw the sacrificial fires from the hermitages of ascetics into the water, the curses uttered by the illustrious Rishis in anger had no effect on the Asura brothers due to the boons granted (by Brahman). When the Brahmanas saw that their curses had no impact, like arrows shot at stones, they fled in all directions, abandoning their rites and vows. Even those Rishis on earth, who had accomplished great austerities and had perfected control over their passions and immersed themselves in meditation of the Deity, fled in fear of the Asura brothers like snakes at the sight of Garuda (the eagle). The sacred hermitages were trampled and destroyed. The sacrificial jars and vessels were broken, scattering their sacred contents across the ground. The entire universe felt empty, as if all creatures had been wiped out in a catastrophic event. And, O king, after the Rishis had all vanished and become invisible, both mighty Asuras, intent on their destruction, began transforming into various forms. Turning into frenzied elephants with temples crushed by their own strength, the Asura pair hunted down the Rishis hiding in caves, sending them to the realm of Yama. Sometimes they became lions, then tigers, disappearing in a moment; through these and other means, the cruel duo terrorized and killed the Rishis. Sacrifices and studies ceased, and kings and Brahmanas were exterminated. The earth was left completely devoid of sacrifices and celebrations. Terrified people cried out in despair, and all trade ground to a halt. All religious practices stopped, leaving the earth bereft of sacred ceremonies and marriages. Agriculture was neglected, and livestock were ignored. Towns and hermitages turned desolate. The land, strewn with bones and skeletons, took on a terrifying appearance. All ceremonies honoring the Pitris were suspended, and the sacred utterance of Vashat and every form of auspicious rites came to an end. The earth became frightening to behold. The Sun, Moon, planets, stars, constellations, and other celestial beings, witnessing the actions of Sunda and Upasunda, were filled with profound sorrow. After subjugating all corners of the heavens with such brutal acts, the Asura brothers settled in Kurukshetra, without a single rival.’”
SECTION CCXIII
(Rajya-labha Parva continued)
“Narada continued, ‘Then the celestial Rishis, the Siddhas, and the high-souled Rishis possessing the attributes of tranquillity and self-restraint, beholding that act of universal slaughter, were afflicted with great grief. With passions and senses and souls under complete control, they then went to the abode of the Grandsire, moved by compassion for the universe. Arrived there, they beheld the Grandsire seated with gods, Siddhas, and Brahmarshis around him. There were present that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma and Surya and Sakra, and Rishis devoted to the contemplation of Brahma, and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas, the Ajas, the Avimudas, and other ascetics of great energy. All those Rishis were sitting with the Grandsire, when the celestial and other Rishis, approaching Brahman with sorrowful hearts, represented unto him all the acts of Sunda and Upasunda. And they told the Grandsire in detail everything that the Asura brothers had done, and how they had done it, and in what order. Then all the celestials and the great Rishis pressed the matter before the Grandsire. The Grandsire, hearing everything they said, reflected for a moment and settled in his mind what he should do. Resolving to compass the destruction of the Asura brothers, he summoned Viswakarman (the celestial architect). Seeing Viswakarman before him, the Grandsire possessed of supreme ascetic merit commanded him, saying, ‘Create thou a damsel capable of captivating all hearts.’ Bowing down unto the Grandsire and receiving his command with reverence, the great artificer of the universe created a celestial maiden with careful attention. Viswakrit first collected all handsome features upon the body of the damsel he created. Indeed, the celestial maiden that he created was almost a mass of gems. And created with great care by Viswakarman, the damsel, in beauty, became unrivalled among the women of the three worlds. There was not even a minute part of her body which by its wealth of beauty could not attract the gaze of beholders. And like unto the embodied Sri herself, that damsel of extraordinary beauty captivated the eyes and hearts of every creature. And because she had been created with portions of every gem taken in minute measures, the Grandsire bestowed upon her the name of Tilottama. And as soon as he started it into life, the damsel bowed to Brahman and with joined palms said, ‘Lord of every created thing, what task am I to accomplish and what have I been created for?’ The Grandsire answered, ‘Go, O Tilottama, unto the Asuras, Sunda and Upasunda. O amiable one, tempt them with thy captivating beauty. And, O damsel, conduct thyself there in such a way that the Asura brothers may, in consequence of the wealth of thy beauty, quarrel with each other as soon as they cast their eyes upon thee.’
“Narada continued, ‘Then the celestial sages, the Siddhas, and the noble sages who embodied calmness and self-control, seeing the act of widespread destruction, were filled with deep sorrow. With their passions, senses, and souls entirely in check, they went to the home of the Creator, driven by compassion for the world. When they arrived, they saw the Creator sitting with gods, Siddhas, and Brahmarshis around him. Present were the God of gods, Mahadeva, Agni accompanied by Vayu, along with Soma, Surya, and Indra, and sages dedicated to the meditation on Brahma, as well as the Vaikhanasas, Valakhilyas, Vanaprasthas, Marichipas, Ajas, Avimudas, and other high-energy ascetics. All those sages were sitting with the Creator when the celestial and other sages, approaching Brahman with heavy hearts, shared the actions of Sunda and Upasunda with him. They detailed to the Creator everything that the Asura brothers had done, how they had done it, and the order of their actions. Then all the celestials and great sages pressed the matter before the Creator. Upon hearing everything they said, the Creator contemplated briefly and decided what to do. Determined to bring about the destruction of the Asura brothers, he called upon Viswakarman (the celestial architect). When Viswakarman appeared before him, the Creator, possessed of supreme ascetic power, commanded him, saying, ‘Create a maiden capable of captivating all hearts.’ Bowing to the Creator and accepting his command with respect, the great craftsman of the universe created a celestial maiden with great care. Viswakarman first gathered all beautiful features into the body of the maiden he created. Indeed, the celestial maiden he fashioned was a true jewel. Created with great precision by Viswakarman, the maiden became unmatched in beauty among the women of the three worlds. There was not a single part of her body that could not attract the attention of onlookers. And like the embodied goddess Sri herself, this maiden of extraordinary beauty captured the eyes and hearts of every being. Because she was created with minute portions of every gem, the Creator named her Tilottama. As soon as he breathed life into her, the maiden bowed to Brahman and, with joined palms, asked, ‘Lord of all creation, what task am I to fulfill and why was I created?’ The Creator replied, ‘Go, O Tilottama, to the Asuras, Sunda and Upasunda. O lovely one, entice them with your enchanting beauty. And, O maiden, conduct yourself in such a way that the Asura brothers, upon laying eyes on you, will quarrel with each other because of your mesmerizing beauty.’”
“Narada continued, ‘Bowing unto the Grandsire and saying, ‘So be it,’—the damsel walked round the celestial conclave. The illustrious Brahman was then sitting with face turned eastwards, and Mahadeva with face also towards the east, and all the celestials with faces northwards, and the Rishis with faces towards all directions. While Tilottama walked round the conclave of the celestials, Indra and the illustrious Sthanu (Mahadeva) were the only ones that succeeded in preserving their tranquillity of mind. But exceedingly desirous as Mahadeva was (of beholding Tilottama) when the damsel (in her progress round the celestial conclave) was at his side, another face like a full-blown lotus appeared on the southern side of his body. And when she was behind him, another face appeared on the west. And when the damsel was on the northern side of the great god, a fourth face appeared on the northern side of his body. Mahadeva (who was eager to behold the damsel) came also to have a thousand eyes, each large and slightly reddish, before, behind and on his flanks. And it was thus that Sthanu the great god came to have four faces, and the slayer of Vala, a thousand eyes. And as regards the mass of the celestials and the Rishis, they turned their faces towards all directions as Tilottama walked round them. Except the divine Grandsire himself, the glances of those illustrious personages, even of all of them fell upon Tilottama’s body. And when Tilottama set out (for the city of the Asuras) with the wealth of her beauty, all regarded the task as already accomplished. After Tilottama had gone away, the great god who was the First Cause of the Universe, dismissed all the celestials and the Rishis.’”
“Narada continued, ‘Bowing to the Grandfather and saying, ‘So be it,’ the young woman walked around the celestial assembly. The renowned Brahman was sitting with his face towards the east, and Mahadeva also faced the east, while all the celestial beings looked north, and the Rishis looked in all directions. As Tilottama circled the assembly of the celestials, Indra and the esteemed Sthanu (Mahadeva) were the only ones who managed to stay calm. However, Mahadeva, who was very eager to see Tilottama, found that as she walked by his side, another face resembling a fully bloomed lotus appeared on the southern side of his body. When she was behind him, another face appeared on the west. And when the young woman was on the northern side of the great god, a fourth face emerged on the northern side of his body. Mahadeva, eager to see the young woman, also grew a thousand eyes, each large and slightly reddish, in front, behind, and on his sides. Thus, Sthanu, the great god, came to have four faces, and the slayer of Vala, a thousand eyes. As for the multitude of celestials and Rishis, they turned their faces in every direction as Tilottama walked around them. Except for the divine Grandfather himself, the glances of all those illustrious beings fell upon Tilottama’s body. And when Tilottama set out for the city of the Asuras with the treasure of her beauty, everyone saw the task as already completed. After Tilottama had departed, the great god, who was the First Cause of the Universe, dismissed all the celestials and the Rishis.’”
SECTION CCXIV
(Rajya-labha Parva continued)
“Narada continued, ‘Meanwhile the Asura brothers having subjugated the earth were without a rival. The fatigue of exertion gone, they, having brought the three worlds under equal sway, regarded themselves as persons that had nothing more to do. Having brought all the treasures of the gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the kings of the earth, the brothers began to pass their days in great happiness. When they saw they had no rivals (in the three worlds), they gave up all exertion and devoted their time to pleasure and merriment, like the celestials. They experienced great happiness by giving themselves up to every kind of enjoyment, such as women, and perfumes and floral wreaths and viands, and drinks and many other agreeable objects all in profusion. In houses and woods and gardens, on hills and in forests, wherever they liked they passed their time in pleasure and amusement, like the immortals. And it so happened that one day they went for purposes of pleasure to a tableland of the Vindhya range, perfectly level and stony, and overgrown with blossoming trees. After every object of desire, all of the most agreeable kind, had been brought, the brothers sat on an excellent seat, with happy hearts and accompanied by handsome women. And those damsels, desirous of pleasing the brothers, commenced a dance in accompaniment to music, and sweetly chanted many a song in praise of the mighty pair.’
“Narada continued, ‘Meanwhile, the Asura brothers, having conquered the earth, found themselves without any rivals. With their fatigue from exertion gone and having brought the three worlds under their control, they saw themselves as having nothing more to achieve. After gathering all the treasures of the gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the earthly kings, the brothers began to enjoy their days in great happiness. Seeing no competition in the three worlds, they abandoned all effort and devoted their time to pleasure and fun, like the celestial beings. They found immense joy indulging in every kind of enjoyment—women, perfumes, floral wreaths, delicious foods, drinks, and many other pleasing things in abundance. In houses, woods, and gardens, on hills and in forests, they spent their time in enjoyment and amusement, just like the immortals. One day, they decided to have some fun at a flat, stony plateau in the Vindhya range, covered with blooming trees. After gathering every desirable item, all of the most delightful kind, the brothers settled on a fine seat, their hearts full of joy and surrounded by beautiful women. Those young women, eager to entertain the brothers, began to dance to the music and sweetly sang many songs in praise of the mighty duo.’
“Meanwhile Tilottama attired in a single piece of red silk that exposed all her charms, came along, plucking wild flowers on her way. She advanced slowly to where those mighty Asuras were. The Asura brothers, intoxicated with the large portions they had imbibed, were smitten upon beholding that maiden of transcendent beauty. Leaving their seats they went quickly to where the damsel was. Both of them being under the influence of lust, each sought the maiden for himself. And Sunda seized that maid of fair brows by her right hand. Intoxicated with the boons they had obtained, with physical might, with the wealth and gems they had gathered from every quarter, and with the wine they had drunk, maddened with all these, and influenced by wishful desire, they addressed each other, each contracting his bow in anger, ‘She is my wife, and therefore your superior,’ said Sunda. ‘She is my wife, and therefore your sister-in-law’, replied Upasunda. And they said unto each other, ‘She is mine not yours.’ And soon they were under the influence of rage. Maddened by the beauty of the damsel, they soon forgot their love and affection for each other. Both of them, deprived of reason by passion, then took up their fierce maces. Each repeating, I was the first, I was the first,’ (in taking her hand) struck the other. And the fierce Asuras, struck by each other with the mace, fell down upon the ground, their bodies bathed in blood, like two suns dislodged from the firmament. And beholding this, the women that had come there, and the other Asuras there present, all fled away trembling in grief and fear, and took refuge in the nether regions. The Grandsire himself of pure soul, then came there, accompanied by the celestials, and the great Rishis. And the illustrious Grandsire applauded Tilottama and expressed his wish of granting her a boon. The Supreme Deity, before Tilottama spoke, desirous of granting her a boon, cheerfully said, ‘O beautiful damsel, thou shalt roam in the region of the Adityas. Thy splendour shall be so great that nobody will ever be able to look at thee for any length of time!’ The Grandsire of all creatures, granting this boon unto her, establishing the three worlds in Indra as before, returned to his own region.’
“Meanwhile, Tilottama, dressed in a single piece of red silk that showcased all her charms, walked by, picking wildflowers along the way. She moved slowly towards the powerful Asuras. The Asura brothers, drunk from the large amounts they had consumed, were mesmerized by the sight of the stunning maiden. Leaving their seats, they hurried over to her. Both, driven by desire, wanted her for themselves. Sunda grabbed the beautiful girl by her right hand. Fueled by the boons they had received, their physical strength, the wealth and gems they had collected, and the wine they had drunk, they were consumed by their desires. They confronted each other, both preparing to fight, with each claiming, ‘She is my wife, and therefore your superior,’ said Sunda. ‘She is my wife, and therefore your sister-in-law,’ replied Upasunda. They insisted to each other, ‘She is mine, not yours.’ Soon, their anger took over. Obsessed with the beauty of the girl, they forgot their love and bond as brothers. Each of them, clouded by passion, took up their fierce maces. Each proclaimed, ‘I was the first, I was the first,’ and struck the other. The ferocious Asuras fell to the ground, their bodies drenched in blood, like two suns falling from the sky. Witnessing this, the women present and the other Asuras fled in terror and sorrow, seeking refuge in the underworld. The Grandfather of all beings, pure in spirit, then arrived with the celestial beings and great Rishis. The esteemed Grandfather praised Tilottama and expressed his desire to grant her a wish. The Supreme Deity, eager to grant her a boon before she spoke, cheerfully said, ‘O beautiful maiden, you shall wander in the realm of the Adityas. Your brilliance will be so immense that no one will ever be able to gaze upon you for long!’ Granting her this boon and restoring balance in the three worlds as before, the Grandfather returned to his own realm.”
“Narada continued, ‘It was thus that Asuras, ever united and inspired by the same purpose slew each other in wrath for the sake of Tilottama. Therefore, from affection I tell you, ye foremost ones of Bharata’s line, that if you desire to do anything agreeable to me, make some such arrangements that you may not quarrel with one another for the sake of Draupadi.’
“Narada continued, ‘This is how the Asuras, always united and driven by the same goal, fought fiercely against each other over Tilottama. So, out of care, I say to you, you top leaders of Bharata's lineage, if you want to do something nice for me, set up arrangements to ensure you don’t fight amongst yourselves over Draupadi.’”
“Vaisampayana continued, ‘The illustrious Pandavas, thus addressed by the great Rishi Narada, consulting with one another, established a rule amongst themselves in the presence of the celestial Rishi himself endued with immeasurable energy. And the rule they made was that when one of them would be sitting with Draupadi, any of the other four who would see that one thus must retire into the forest for twelve years, passing his days as a Brahmacharin. After the virtuous Pandavas had established that rule amongst themselves, the great Muni Narada, gratified with them, went to the place he wished. Thus, O Janamejaya, did the Pandavas urged by Narada, established a rule amongst themselves in regard to their common wife. And it was for this, O Bharata, that no dispute ever arose between them.’”
“Vaisampayana continued, ‘The famous Pandavas, after being addressed by the great sage Narada, talked among themselves and set a rule in front of the celestial sage, who was incredibly powerful. The rule they made was that whenever one of them was with Draupadi, any of the other four who noticed that person must retreat to the forest for twelve years, living as a Brahmacharin. After the virtuous Pandavas established this rule, the great sage Narada, pleased with them, went off to his desired destination. Thus, O Janamejaya, the Pandavas, guided by Narada, created a rule among themselves regarding their shared wife. And this is why, O Bharata, no disputes ever arose between them.’”
SECTION CCXV
(Arjuna-vanavasa Parva)
“Vaisampayana said, ‘The Pandavas, having established such a rule, continued to reside there. By the prowess of their arms they brought many kings under their sway. And Krishna became obedient unto all the five sons of Pritha, those lions among men, of immeasurable energy. Like the river Saraswati decked with elephants, which again take pleasure in that stream, Draupadi took great delight in her five heroic husbands and they too took delight in her. And in consequence of the illustrious Pandavas being exceedingly virtuous in their practice, the whole race of Kurus, free from sin, and happy, grew in prosperity.
“Vaisampayana said, ‘The Pandavas, having established such a rule, continued to live there. Through their strength, they brought many kings under their control. And Krishna became devoted to all five sons of Pritha, those mighty men of boundless energy. Just like the river Saraswati adorned with elephants, who enjoy that flow, Draupadi found great joy in her five heroic husbands, and they too delighted in her. Because the illustrious Pandavas were extremely virtuous in their actions, the entire Kuru lineage, free from sin and filled with happiness, thrived in prosperity.
“After some time, O king, it so happened that certain robbers lifted the cattle of a Brahmana, and while they were carrying away the booty, the Brahmana, deprived of his senses by anger, repaired to Khandavaprastha, and began to reprove the Pandavas in accents of woe. The Brahmana said, ‘Ye Pandavas, from this your dominion, my kine are even now being taken away by force by despicable and wicked wretches! Pursue ye the thieves. Alas, the sacrificial butter of a peaceful Brahmana is being taken away by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A king that taketh the sixth part of the produce of the land without protecting the subject, hath been called by the wise to be the most sinful person in the whole world. The wealth of a Brahmana is being taken away by robbers! Virtue itself is sustaining a diminution! Take me up by the hand, ye Pandavas for I am plunged in grief!”
“After a while, O king, some robbers stole the cattle of a Brahmin, and while they were making off with the loot, the Brahmin, overwhelmed with anger, went to Khandavaprastha and began to scold the Pandavas in a mournful tone. The Brahmin said, ‘O Pandavas, from your territory, my cows are being forcibly taken away by despicable and wicked scoundrels! You must chase the thieves. Oh, the sacrificial butter of a peaceful Brahmin is being snatched away by crows! Oh, the miserable jackal invades the empty den of a lion! A king who takes a sixth of the land’s produce without protecting his subjects is considered by the wise to be the most sinful person in the world. The wealth of a Brahmin is being taken by robbers! Virtue itself is diminishing! Lift me up by the hand, O Pandavas, for I am overwhelmed with grief!’”
“Vaisampayana continued, ‘Dhananjaya, the son of Kunti, heard those accents of the Brahmana weeping in bitter grief. As soon as he heard those accents, he loudly assured the Brahmana, saying, ‘No fear!’ But it so happened that the chamber where the illustrious Pandavas had their weapons was then occupied by Yudhishthira the just with Krishna. Arjuna, therefore, was incapable of entering it or, going alone with the Brahmana, though repeatedly urged (to do either) by the weeping accents of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a sorrowful heart, Alas, this innocent Brahmana’s wealth is being robbed! I should certainly dry up his tears. He hath come to our gate, and is weeping even now. If I do not protect him, the king will be touched with sin in consequence of my indifference; our own irreligiousness will be cited throughout the kingdom, and we shall incur a great sin. If, disregarding the king, I enter the chamber, without doubt I shall be behaving untruthfully towards the monarch without a foe. By entering the chamber, again, I incur the penalty of an exile in the woods. But I must overlook everything. I care not if I have to incur sin by disregarding the king. I care not if I have to go to the woods and die there. Virtue is superior to the body and lasteth after the body hath perished!’ Dhananjaya, arriving at this resolution, entered the chamber and talked with Yudhishthira. Coming out with the bow, he cheerfully told the Brahmana, ‘Proceed, O Brahmana, with haste, so that those wretched robbers may not go much ahead of us. I shall accompany thee and restore unto thee thy wealth that hath fallen into the hands of the thieves.’ Then Dhananjaya, capable of using both his arms with equal skill, armed with the bow and cased in mail and riding in his war-chariot decked with a standard, pursued the thieves, and piercing them with his arrows, compelled them to give up the booty. Benefiting the Brahmana thus by making over to him his kine, and winning great renown, the hero returned to the capital. Bowing unto all the elders, and congratulated by everybody, Partha at last approached Yudhishthira, and addressing him, said, ‘Give me leave, O lord, to observe the vow I took. In beholding thee sitting with Draupadi, I have violated the rule established by ourselves. I shall therefore go into the woods, for this is even our understanding.’ Then Yudhishthira, suddenly hearing those painful words, became afflicted with grief, and said in an agitated voice, ‘Why!’ A little while after, king Yudhishthira in grief said unto his brother Dhananjaya of curly hair who never departed from his vows, these words, ‘O sinless one, if I am an authority worthy of regard, listen to what I say. O hero, full well do I know the reason why thou hadst entered my chamber and didst what thou regardest to be an act disagreeable to me. But there is no displeasure in my mind. The younger brother may, without fault, enter the chamber where the elder brother sitteth with his wife. It is only the elder brother that acts against the rules of propriety by entering the room where the younger brother sitteth with his wife. Therefore, O thou of mighty arms, desist from thy purpose. Do what I say. Thy virtue hath sustained no diminution. Thou hast not disregarded me.’
“Vaisampayana continued, ‘Dhananjaya, the son of Kunti, heard the Brahmana's sorrowful cries of grief. As soon as he heard him, he reassured the Brahmana loudly, saying, ‘Don't worry!’ But at that moment, the room where the noble Pandavas kept their weapons was occupied by Yudhishthira, the just, with Krishna. So, Arjuna couldn’t enter or go with the Brahmana alone, even though he was urged repeatedly by the Brahmana's distressed pleas. Summoned by the Brahmana, Arjuna thought to himself, feeling sad, ‘Oh no, this innocent Brahmana's wealth is being taken! I need to stop his tears. He has come to our gate and is still crying. If I don’t help him, the king will be blamed for my neglect; our wrongdoing will be known throughout the kingdom, and we’ll incur a great sin. If I ignore the king and enter the room, I’ll be acting dishonestly toward an innocent monarch. But if I go into the room, I will face exile in the woods. Still, I must set all that aside. I don’t care if I end up sinning by ignoring the king. I don’t care if I have to go to the woods and die there. Virtue is more important than the body and lasts after the body is gone!’ Having made this decision, Dhananjaya entered the room and spoke with Yudhishthira. Coming out with his bow, he cheerfully said to the Brahmana, ‘Hurry, O Brahmana, so those terrible robbers don’t get too far ahead of us. I will go with you and return your wealth that has fallen into the hands of the thieves.’ Then Dhananjaya, skilled with both arms, armed with his bow and protected by armor, riding in his decorated war chariot, pursued the thieves. He shot them with his arrows, forcing them to give up the stolen goods. After helping the Brahmana by returning his cattle and gaining great fame, the hero returned to the capital. Bowing to all the elders and receiving congratulations from everyone, Partha finally approached Yudhishthira and said, ‘Please allow me, O lord, to fulfill my vow. Seeing you with Draupadi means I have broken the rule we established. Therefore, I will go into the woods, as we agreed.’ Hearing these painful words, Yudhishthira was filled with sorrow and asked in a distressed voice, ‘Why!’ After a moment, King Yudhishthira, sad, said to his brother Dhananjaya, who was true to his vows, these words, ‘O sinless one, if my authority is worth anything, listen to what I say. O hero, I know well why you entered my room and did what you think displeases me. But I hold no resentment. A younger brother can, without fault, enter the room where the elder brother sits with his wife. It’s only the elder brother who acts improperly by entering the room where the younger brother is with his wife. So, O strong one, don’t go through with your plan. Do as I say. Your virtue has not been diminished. You have not disregarded me.’”
“Arjuna, hearing this, replied, ‘I have heard, even from thee, that quibbling is not permitted in the discharge of duty. I cannot waver from truth. Truth is my weapon.’
“Arjuna, hearing this, replied, ‘I have heard, even from you, that arguing over details isn’t allowed when fulfilling one’s duty. I cannot stray from the truth. Truth is my weapon.’”
“Vaisampayana continued, ‘Obtaining then the king’s permission, Arjuna prepared himself for a forest-life; and he went to the forest to live there for twelve years.’”
“Vaisampayana continued, ‘After getting the king’s approval, Arjuna got ready for life in the forest; and he went to live there for twelve years.’”
SECTION CCXVI
(Arjuna-vanavasa Parva continued)
“Vaisampayana said, ‘When that spreader of the renown of Kuru’s race, the strong-armed Arjuna, set out (for the forest), Brahmanas conversant with the Vedas walked behind that illustrious hero to a certain distance. Followed by Brahmanas conversant with the Vedas and their branches and devoted to the contemplation of the Supreme Spirit, by persons skilled in music, by ascetics devoted to the Deity, by reciters of Puranas, by narrators of sacred stories by devotees leading celibate lives, by Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by various other classes of persons of sweet speeches, Arjuna journeyed like Indra followed by the Maruts. And, O thou of Bharata’s race, that bull among the Bharatas saw, as he journeyed, many delightful and picturesque forests, lakes, rivers, seas, provinces, and waters. At length, on arriving at the source of the Ganges the mighty hero thought of settling there.
Vaisampayana said, “When Arjuna, the strong-armed hero and renowned figure of Kuru’s lineage, set out for the forest, a group of Brahmanas well-versed in the Vedas followed him for a while. Accompanied by those learned in the Vedas and their branches, devoted to meditation on the Supreme Spirit, skilled musicians, ascetics dedicated to the Deity, reciters of Puranas, narrators of sacred tales, devoted celibates, Vanaprasthas, and Brahmanas who sweetly recited heavenly stories, Arjuna journeyed like Indra with the Maruts. And, O descendant of Bharata, that champion among the Bharatas saw many beautiful and scenic forests, lakes, rivers, seas, regions, and waters along his journey. Eventually, upon reaching the source of the Ganges, the mighty hero considered settling there.
“Listen now, O Janamejaya, to a wonderful feat which that foremost of the sons of Pandu, of high soul, did, while living there. When that son of Kunti, O Bharata, and the Brahmanas who had followed him, took up their residence in that region, the latter performed innumerable Agnihotras (sacrificial rites by igniting the sacred fire). And, O king, in consequence of those learned vow-observing, and illustrious Brahmanas, who never deviated from the right path, daily establishing and igniting with mantras on the banks of that sacred stream, after the performance of their ablutions, fires for their sacrifices, and pouring libations of clarified butter into the same, and worshipping those fires with offerings of flowers, that region itself where the Ganges entered the plains became exceedingly beautiful. One day that bull amongst the Pandavas, while residing in that region in the midst of those Brahmanas, descended (as usual) into the Ganges to perform his ablutions. After his ablutions had been over, and after he had offered oblations of water unto his deceased ancestors, he was about to get up from the stream to perform his sacrificial rites before the fire, when the mighty-armed hero, O king, was dragged into the bottom of the water by Ulupi, the daughter of the king of the Nagas, urged by the god of desire. And it so happened that the son of Pandu was carried into the beautiful mansion of Kauravya, the king of the Nagas. Arjuna saw there a sacrificial fire ignited for himself. Beholding that fire, Dhananjaya, the son of Kunti performed his sacrificial rites with devotion. And Agni was much gratified with Arjuna for the fearlessness with which that hero had poured libations into his manifest form. After he had thus performed his rites before the fire, the son of Kunti, beholding the daughter of the king of the Nagas, addressed her smilingly and said, ‘O handsome girl, what an act of rashness hast thou done. O timid one! Whose is this beautiful region, who art thou and whose daughter?’
“Listen now, O Janamejaya, to an incredible story about the greatest of the sons of Pandu, who has a noble spirit. While he was living there, that son of Kunti, O Bharata, along with the Brahmanas who accompanied him, settled in that area and performed countless Agnihotra rituals (sacrificial rites by lighting the sacred fire). And, O king, because of those knowledgeable, vow-observing, and distinguished Brahmanas, who always stayed on the right path, they daily set up and lit fires with mantras on the banks of that sacred river after performing their ablutions, offering libations of clarified butter into the flames, and worshipping those fires with flower offerings. The place where the Ganges flowed into the plains became remarkably beautiful. One day, while staying there among those Brahmanas, that bull among the Pandavas went down (as usual) into the Ganges to wash himself. After finishing his ablutions and making offerings of water to his deceased ancestors, he was about to rise from the water to perform his sacrificial rites before the fire when the powerful hero, O king, was pulled down into the depths by Ulupi, the daughter of the king of the Nagas, compelled by the god of desire. It happened that the son of Pandu was taken into the stunning palace of Kauravya, the king of the Nagas. Arjuna saw there a sacrificial fire lit for him. Seeing that fire, Dhananjaya, the son of Kunti, performed his sacrificial rites with devotion. Agni was very pleased with Arjuna for the fearless way he poured libations into his visible form. After completing his rites before the fire, the son of Kunti, noticing the daughter of the king of the Nagas, smiled at her and said, ‘O beautiful girl, what a reckless thing you have done. O timid one! Whose is this lovely place, who are you, and whose daughter are you?’”
“Hearing these words of Arjuna, Ulupi answered, ‘There is a Naga of the name of Kauravya, born in the line of Airavata. I am, O prince, the daughter of that Kauravya, and my name is Ulupi. O tiger among men, beholding thee descend into the stream to perform thy ablutions, I was deprived of reason by the god of desire. O sinless one, I am still unmarried. Afflicted as I am by the god of desire on account of thee, O thou of Kuru’s race, gratify me today by giving thyself up to me.’
“Hearing these words from Arjuna, Ulupi replied, ‘There is a Naga named Kauravya, born from the line of Airavata. I am, O prince, the daughter of Kauravya, and my name is Ulupi. O fierce one among men, when I saw you descend into the river to cleanse yourself, I lost my senses because of desire. O pure one, I am still unmarried. Tormented by desire because of you, O descendant of Kuru, please satisfy me today by being with me.’”
“Arjuna replied, ‘Commanded by king Yudhishthira, O amiable one, I am undergoing the vow of Brahmacharin for twelve years. I am not free to act in any way I like. But, O ranger of the waters, I am still willing to do thy pleasure (if I can). I have never spoken an untruth in my life. Tell me, therefore, O Naga maid, how I may act so that, while doing thy pleasure, I may not be guilty of any untruth or breach of duty.’
“Arjuna replied, ‘Under the orders of King Yudhishthira, I’m committed to a twelve-year vow of celibacy. I can’t act freely. But, O river guide, I’m still willing to help you out if I can. I've never lied in my life. So please tell me, O Naga maiden, how I can assist you without being untruthful or neglecting my duty.’”
“Ulupi answered, ‘I know, O son of Pandu, why thou wanderest over the earth, and why thou hast been commanded to lead the life of a Brahmacharin by the superior. Even this was the understanding to which all of you had been pledged, viz., that amongst you all owning Drupada’s daughter as your common wife, he who would from ignorance enter the room where one of you would be sitting with her, should lead the life of a Brahmacharin in the woods for twelve years. The exile of any one amongst you, therefore, is only for the sake of Draupadi. Thou art but observing the duty arising from that vow. Thy virtue cannot sustain any diminution (by acceding to my solicitation). Then again, O thou of large eyes, it is a duty to relieve the distressed. Thy virtue suffereth no diminution by relieving me. Oh, if (by this act), O Arjuna, thy virtue doth suffer a small diminution, thou wilt acquire great merit by saving my life. Know me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even this, O lord, is the opinion of the wise (viz., that one should accept a woman that wooeth). If thou do not act in this way, know that I will destroy myself. O thou of mighty arms, earn great merit by saving my life. I seek thy shelter, O best of men! Thou protectest always, O son of Kunti, the afflicted and the masterless. I seek thy protection, weeping in sorrow. I woo thee, being filled with desire. Therefore, do what is agreeable to me. It behoveth thee to gratify my wish by yielding thy self up to me.’
“Ulupi replied, ‘I understand, O son of Pandu, why you roam the earth and why you have been instructed to live as a Brahmachari by the elders. This was the agreement you all made, that among you all who share Drupada’s daughter as your common wife, if anyone, out of ignorance, enters the room where one of you is with her, that person must live as a Brahmachari in the forest for twelve years. Thus, the exile of any among you is only for Draupadi’s sake. You are simply fulfilling the duty that comes from that vow. Your virtue cannot be diminished (by giving in to my request). Additionally, O one with beautiful eyes, it is a duty to help those in distress. Your virtue is not diminished by helping me. Oh, if (by this act), O Arjuna, your virtue does experience a slight decrease, you will gain great merit by saving my life. Know that I am your devotee, O Partha! So, yield yourself to me! This, too, is the view of the wise (that one should accept a woman who seeks him). If you do not act this way, know that I will end my life. O powerful one, gain great merit by saving my life. I seek your protection, O best of men! You always protect, O son of Kunti, those who are suffering and without a protector. I ask for your shelter, weeping in sorrow. I am earnestly appealing to you, filled with desire. Therefore, do what I ask. You should fulfill my wish by surrendering yourself to me.’”
“Vaisampayana said, ‘Thus addressed by the daughter of the king of the Nagas, the son of Kunti did everything she desired, making virtue his motive. The mighty Arjuna, spending the night in the mansion of the Naga rose with the sun in the morning. Accompanied by Ulupi he came back from the palace of Kauravya to the region where the Ganges entereth the plains. The chaste Ulupi, taking her leave there, returned to her own abode. And, O Bharata, she granted unto Arjuna a boon making him invincible in water, saying, ‘Every amphibious creature shall, without doubt, be vanquishable by thee.’”
“Vaisampayana said, ‘After being addressed by the daughter of the king of the Nagas, the son of Kunti did everything she wanted, driven by a sense of duty. The mighty Arjuna, spending the night in the Naga's mansion, rose with the sun the next morning. Accompanied by Ulupi, he returned from the Kauravya palace to the area where the Ganges flows into the plains. The honorable Ulupi, taking her leave there, went back to her own home. And, O Bharata, she granted Arjuna a blessing that made him unbeatable in water, saying, ‘Every amphibious creature will undoubtedly be defeated by you.’”
SECTION CCXVII
(Arjuna-vanavasa Parva continued)
“Vaisampayana said, ‘Then the son of the wielder of the thunderbolt narrated everything unto those Brahmanas (residing with him there), set out for the breast of Himavat. Arriving at the spot called Agastyavata, he next went to Vasishtha’s peak. Thence the son of Kunti proceeded to the peak of Bhrigu. Purifying himself with ablutions and other rites there, that foremost of the Kurus gave away unto Brahmanas many thousands of cows and many houses. Thence that best of men proceeded to the sacred asylum called Hiranyavindu. Performing his ablutions there, that foremost of the sons of Pandu saw many holy regions. Descending from those heights that chief of men, O Bharata, accompanied by the Brahmanas, journeyed towards the east, desiring to behold the regions that lay in that direction. That foremost one of Kuru’s race saw many regions of sacred waters one after another. And beholding in the forest of Naimisha the delightful river Utpalini (full of lotuses) and the Nanda and the Apara Nanda, the far-famed Kausiki, and the mighty rivers Gaya and Ganga, and all the regions of sacred water, he purified himself, O Bharata, (with the usual rites), and gave away many cows unto Brahmanas. Whatever regions of sacred waters and whatever other holy palaces there were in Vanga and Kalinga, Arjuna visited all of them. Seeing them all and performing proper ceremonies, he gave away much wealth. Then, O Bharata, all those Brahmanas following the son of Pandu, bade him farewell at the gate of the kingdom of Kalinga and desisted from proceeding with him any further. The brave Dhananjaya, the son of Kunti, obtaining their leave, went towards the ocean, accompanied by only a few attendants. Crossing the country of the Kalingas, the mighty one proceeded, seeing on his way diverse countries and sacred spots and diverse delightful mansions and houses. Beholding the Mahendra mountain adorned with the ascetics (residing there), he went to Manipura, proceeding slowly along the sea-shore. Beholding all the sacred waters and other holy places in that province, the strong-armed son of Pandu at last went, O king, to the virtuous Chitravahana, the ruler of Manipura. The king of Manipura had a daughter of great beauty named Chitrangada. And it so happened that Arjuna beheld her in her father’s palace roving at pleasure. Beholding the handsome daughter of Chitravahana, Arjuna desired to possess her. Going unto the king (her father), he represented unto him what he sought. He said. ‘Give away unto me thy daughter, O king! I am an illustrious Kshatriya’s son.’ Hearing this, the king asked him, ‘Whose son art thou?’ Arjuna replied, ‘I am Dhananjaya, the son of Pandu and Kunti.’ The king, hearing this, spoke unto him these words in sweet accents, ‘There was in our race a king of the name of Prabhanjana, who was childless. To obtain a child, he underwent severe ascetic penances. By his severe asceticism, O Partha, he gratified that god of gods, Mahadeva, the husband of Uma, that supreme Lord holding (the mighty bow called) Pinaka. The illustrious Lord granted him the boon that each successive descendant of his race should have one child only. In consequence of that boon only one child is born unto every successive descendant of this race. All my ancestors (one after another) had each a male child. I, however, have only a daughter to perpetuate my race. But, O bull amongst men, I ever look upon this daughter of mine as my son. O bull of Bharata’s race, I have duly made her a Putrika. Therefore, one amongst the sons that may be begotten upon her by thee, O Bharata, shall be the perpetuator of my race. That son is the dower for which I may give away my daughter. O son of Pandu, if them choosest, thou canst take her upon this understanding.’ Hearing these words of the king, Arjuna accepted them all, saying, ‘So be it.’ Taking Chitravahana’s daughter (as his wife), the son of Kunti resided in that city for three years. When Chitrangada at last gave birth to a son, Arjuna embraced that handsome princess affectionately. And taking leave of the king (her father), he set out on his wanderings again.’”
Vaisampayana said, "Then the son of the thunderbolt wielder told everything to the Brahmanas who were with him there and headed for the Himalayas. Upon reaching a place called Agastyavata, he then went to Vasishtha’s peak. From there, the son of Kunti moved on to Bhrigu’s peak. After purifying himself with ablutions and other rites there, the foremost of the Kurus donated thousands of cows and many houses to the Brahmanas. Next, that exceptional man went to the sacred hermitage known as Hiranyavindu. After performing his ablutions there, the foremost son of Pandu visited many holy sites. Descending from those heights, that chief among men, O Bharata, traveled eastward with the Brahmanas, eager to see the regions in that direction. That leading member of Kuru’s lineage encountered numerous sacred water sites one after another. While in the Naimisha forest, he admired the delightful river Utpalini (full of lotuses), the Nanda and Apara Nanda, the famous Kausiki, and the mighty rivers Gaya and Ganga, along with all the holy water regions. He purified himself, O Bharata, with the usual rites and donated many cows to the Brahmanas. He visited all the sacred water regions and other holy places in Vanga and Kalinga. After seeing them all and performing the necessary ceremonies, he gave away a lot of wealth. Then, O Bharata, all those Brahmanas who followed the son of Pandu said goodbye at the gate of the kingdom of Kalinga and stopped accompanying him any further. The brave Dhananjaya, the son of Kunti, after obtaining their leave, went towards the ocean with only a few attendants. Traveling through the land of the Kalingas, the mighty one saw various countries and sacred spots, as well as many charming mansions and houses. Seeing the Mahendra mountain adorned with the ascetics living there, he slowly made his way to Manipura along the seashore. After witnessing all the sacred waters and other holy places in that area, the strong-armed son of Pandu finally reached Chitravahana, the virtuous ruler of Manipura. The king had a beautiful daughter named Chitrangada. It so happened that Arjuna saw her in her father's palace, wandering freely. Upon seeing the lovely daughter of Chitravahana, Arjuna desired to marry her. He approached the king (her father) and expressed his desire. He said, 'Give me your daughter, O king! I am a renowned Kshatriya’s son.' Upon hearing this, the king inquired, 'Whose son are you?' Arjuna replied, 'I am Dhananjaya, the son of Pandu and Kunti.' The king, upon hearing this, spoke to him in kind tones, 'In our lineage, there was a king named Prabhanjana who was childless. To have a child, he performed severe ascetic penances. By his rigorous asceticism, O Partha, he pleased the god of gods, Mahadeva, the husband of Uma, the supreme Lord holding the powerful bow called Pinaka. The illustrious Lord granted him the wish that each successive descendant of his lineage would have only one child. Because of that boon, a single child is born to each successive descendant of this lineage. All my ancestors (one after the other) had a male child, but I only have a daughter to continue my line. However, O bull among men, I see my daughter as my son. O bull of Bharata's lineage, I have legally made her a Putrika. Therefore, any son she has with you, O Bharata, will be the continuation of my lineage. That son is the dowry for which I can give away my daughter. O son of Pandu, if you accept this, you can take her under this condition.' Hearing the king's words, Arjuna accepted everything, saying, 'So be it.' Taking Chitravahana's daughter as his wife, the son of Kunti lived in that city for three years. When Chitrangada finally gave birth to a son, Arjuna embraced the beautiful princess with affection. After taking leave from the king (her father), he set out on his travels again."
SECTION CCXVIII
(Arjuna-vanavasa Parva continued)
“Vaisampayana said, ‘Then that bull of Bharata’s race went to the sacred waters on the banks of the southern ocean, all adorned with the ascetics residing there. And there lay scattered five such regions where also dwelt many ascetics. But those five waters themselves were shunned by all of them. Those sacred waters were called Agastya, and Saubhadra and Pauloma of great holiness, and Karandhama of great propitiousness yielding the fruits of a horse-sacrifice unto those that bathed there, and Bharadwaja, that great washer of sins. That foremost one among the Kurus, beholding those five sacred waters, and finding them uninhabited, and ascertaining also that they were shunned by the virtuous ascetics dwelling around, asked those pious men with joined hands, saying, ‘Why O ascetics, are these five sacred waters shunned by utterers of Brahma?’ Hearing him, the ascetics replied, ‘There dwell in these waters five large crocodiles which take away the ascetics that may happen to bathe in them. It is for this, O son of Kuru’s race, that these waters are shunned.’
“Vaisampayana said, ‘Then that bull of Bharata’s lineage went to the sacred waters by the southern ocean, all adorned with the ascetics living there. And there lay scattered five regions where many ascetics also resided. But those five waters were avoided by all of them. Those sacred waters were called Agastya, Saubhadra, Pauloma, which are very holy, and Karandhama, which is very auspicious, granting the rewards of a horse-sacrifice to those who bathe there, along with Bharadwaja, the great purifier of sins. That foremost Kuru, seeing those five sacred waters, and finding them uninhabited, and also realizing that they were avoided by the virtuous ascetics around, asked those pious men with folded hands, saying, ‘Why, O ascetics, are these five sacred waters avoided by the utterers of Brahma?’ Hearing him, the ascetics replied, ‘In these waters dwell five large crocodiles that take away any ascetics who happen to bathe in them. It is for this reason, O son of Kuru’s lineage, that these waters are avoided.’
“Vaisampayana continued, ‘Hearing these words of the ascetics, that foremost of men endued with mighty arms, though dissuaded by them went to behold those waters. Arrived at the excellent sacred water called Saubhadra after a great Rishi, the brave scorcher of all foes suddenly plunged into it to have a bath. As soon as that tiger among men had plunged into the water a great crocodile (that was in it) seized him by the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost of all men endued with might, seized that struggling ranger of the water and dragged it forcibly to the shore. But dragged by the renowned Arjuna to the land, that crocodile became (transformed into) a beautiful damsel bedecked with ornament. O king, that charming damsel of celestial form seemed to shine for her beauty and complexion. Dhananjaya, the son of Kunti, beholding that strange sight, asked that damsel with a pleased heart, ‘Who art thou, O beautiful one? Why hast thou been a ranger of the waters? Why also didst thou commit such a dreadful sin?’ The damsel replied, saying, ‘I am, O mighty-armed one, an Apsara that sported in the celestial woods. I am, O mighty one, Varga by name, and ever dear unto the celestial treasurer (Kuvera). I have four other companions, all handsome and capable of going everywhere at will. Accompanied by them I was one day going to the abode of Kuvera. On the way we beheld a Brahmana of rigid vows, and exceedingly handsome, studying the Vedas in solitude. The whole forest (in which he was sitting) seemed to be covered with his ascetic splendour. He seemed to have illuminated the whole region like the Sun himself. Beholding his ascetic devotion of that nature and his wonderful beauty, we alighted in that region, in order to disturb his meditations. Myself and Saurabheyi and Samichi and Vudvuda and Lata, approached that Brahmana, O Bharata, at the same time. We began to sing and smile and otherwise tempt that Brahmana. But, O hero, that Brahmana (youth) set not his heart even once upon us. His mind fixed on pure meditation, that youth of great energy suffered not his heart to waver, O bull among Kshatriyas, the glance he cast upon us was one of wrath. And he said, staring at us, ‘Becoming crocodiles, range ye the waters for a hundred years.’”
Vaisampayana continued, “After hearing the words of the ascetics, that strong man, even though warned by them, went to see the waters. Upon arriving at the sacred water known as Saubhadra, named after a great sage, the brave warrior, who was the foe of all, suddenly jumped in to take a bath. As soon as that tiger of a man dived into the water, a huge crocodile inside grabbed his leg. But the strong-armed Dhananjaya, the son of Kunti, who was the greatest of all men, caught that thrashing creature and forcefully dragged it to the shore. Once pulled by the renowned Arjuna onto land, that crocodile transformed into a stunning young woman adorned with jewelry. O king, that enchanting damsel had a celestial beauty and seemed to radiate with her looks and complexion. Dhananjaya, son of Kunti, upon seeing this strange sight, asked that beauty with a joyful heart, ‘Who are you, O beautiful one? Why were you in the water? And why did you commit such a terrible sin?’ The damsel replied, ‘I am, O mighty-armed one, an Apsara who frolicked in the heavenly forests. My name is Varga, and I am dear to the celestial treasurer, Kuvera. I have four other companions, all lovely and able to go wherever they wish. One day, accompanied by them, I was on my way to Kuvera's home. On our journey, we found a Brahmana of strict vows, exceptionally handsome, studying the Vedas in solitude. The entire forest where he sat seemed to glow with his ascetic brilliance, illuminating the area like the Sun. Seeing his intense meditation and remarkable beauty, we landed there to disturb his focus. Myself, along with Saurabheyi, Samichi, Vudvuda, and Lata, approached that Brahmana, O Bharata, all at once. We started to sing, smile, and entice him in various ways. But, O hero, that Brahmana never once directed his heart toward us. His mind was fixed on pure meditation, and that energetic youth did not allow his heart to falter. O best among Kshatriyas, the look he gave us was filled with anger. He said, glaring at us, ‘You shall become crocodiles and wander the waters for a hundred years.’”
SECTION CCXIX
(Arjuna-vanavasa Parva continued)
“Vaisampayana said, ‘Varga continued, ‘We were then, O foremost one of Bharata’s race, deeply distressed at this curse. We sought to propitiate that Brahmana of ascetic wealth that departed not from his vow. Addressing him, we said, ‘Inflated with a sense of our beauty and youth, and urged by the god of desire, we have acted very improperly. It behoveth thee, O Brahmana, to pardon us! Truly, O Brahmana, it was death to us that we had at all come hither to tempt thee of rigid vows and ascetic wealth. The virtuous, however, have said that women should never be slain. Therefore grow thou in virtue. It behoveth thee not to slay us so. O thou that art conversant with virtue, it hath been said that a Brahmana is ever the friend of every creature. O thou of great prosperity, let this speech of the wise become true. The eminent always protect those that seek protection at their hands. We seek thy protection. It behoveth thee to grant us pardon.’
Vaisampayana said, ‘Varga continued, ‘We were then, O greatest of Bharata’s line, deeply troubled by this curse. We sought to appease that Brahmana of ascetic strength who never wavered from his vow. We addressed him, saying, ‘Caught up in our beauty and youth, and driven by desire, we have behaved very wrongly. It is right for you, O Brahmana, to forgive us! Truly, O Brahmana, it was our downfall that we came here to tempt you, who is so dedicated to your vows and ascetic practices. However, the virtuous say that women should never be harmed. So, may you grow in virtue. You should not kill us for this. O you who understand virtue, it has been said that a Brahmana is always the friend of all beings. O you of great abundance, let this wise plea be honored. The noble always protect those who seek their help. We seek your protection. It is your duty to grant us forgiveness.’
“Vaisampayana continued, ‘Thus addressed, that Brahmana of virtuous soul and good deeds and equal in splendour, O hero, unto the sun or the moon, became propitious unto them. And the Brahmana said, ‘The words hundred and hundred thousand are all indicative of eternity. The word hundred, however, as employed by me is to be understood as a limited period and not indicative of a period without end. Ye shall, therefore, becoming crocodiles, seize and take away men (for only a hundred years as explained by me). At the end of that period, an exalted individual will drag you all from water to the land. Then ye will resume your real forms. Never have I spoken an untruth even in jest. Therefore, all that I have said must come to pass. And those sacred waters (within which I assign you your places), will, after you will have been delivered by that individual, become known all over the world by the name of Nari-tirthas (or sacred waters connected with the sufferings and the deliverance of females), and all of them shall become sacred and sin cleansing in the eyes of the virtuous and the wise.’
“Vaisampayana continued, ‘After receiving this counsel, that virtuous Brahmana, shining as brightly as the sun or the moon, became favorable to them. The Brahmana said, ‘When I mention the words hundred and thousand, they're meant to suggest eternity. However, when I say hundred, I mean a limited timeframe, not something everlasting. You shall, therefore, turn into crocodiles and capture men (only for a hundred years, as I explained). After that time, an exalted being will pull you from the water to dry land. Then you will return to your true forms. I've never spoken a lie, even in jest. So everything I've said will surely happen. And those sacred waters, where I’m designating your places, will, once you are freed by that being, be known worldwide as Nari-tirthas (or sacred waters associated with the struggles and liberation of women), and all of them will be revered and purifying in the eyes of the virtuous and wise.’”
“Vaisampayana continued, ‘Varga then addressing Arjuna, finished her discourse, saying, ‘Hearing these words of the Brahmana, we saluted him with reverence and walked round him. Leaving that region we came away with heavy hearts, thinking as we proceeded, ‘Where shall we all soon meet with that man who will give us back our own shapes (after our transformation)?’ As we were thinking of it, in almost a moment, O Bharata, we beheld even the eminent celestial Rishi Narada. Beholding that Rishi of immeasurable energy, our hearts were filled with joy. Saluting him with reverence, O Partha, we stood before him, with blushing faces. He asked of us the cause of our sorrow and we told him all. Hearing what had happened the Rishi said, ‘In the low-lands bordering on the southern ocean, there are five regions of sacred water. They are delightful and eminently holy. Go ye thither without delay. That tiger among men, Dhananjaya, the son of Pandu of pure soul, will soon deliver you, without doubt, from this sad plight.’ O hero, hearing the Rishi’s words, all of us came hither. O sinless one, true it is that I have today been delivered by thee. But those four friends of mine are still within the other waters here. O hero, do a good deed by delivering them also.’
Vaisampayana continued, “Then Varga turned to Arjuna and wrapped up her speech, saying, ‘After hearing the Brahmana's words, we paid our respects and circled around him. Leaving that place, we felt heavy-hearted, wondering as we went, ‘When will we all meet the man who will return us to our original forms?’ As we pondered this, almost instantly, O Bharata, we saw the great celestial sage Narada. Seeing that sage of incredible energy, our hearts were filled with joy. We greeted him respectfully, O Partha, and stood before him, our faces flushed. He inquired about our sorrow, and we shared everything with him. After listening to what had happened, the Rishi said, ‘In the low-lying areas near the southern ocean, there are five regions of sacred water. They are wonderful and exceptionally holy. Go there without delay. That outstanding man, Dhananjaya, the pure-hearted son of Pandu, will undoubtedly rescue you from this unfortunate situation.’ O hero, hearing the Rishi’s words, we all came here. O sinless one, it is true that I have been freed by you today. But my four friends are still in the other waters. O hero, please do a good deed and rescue them too.’”
“Vaisampayana continued, ‘Then, O monarch, that foremost of the Pandavas, endued with great prowess, cheerfully delivered all of them from that curse. Rising from the waters they all regained their own forms. Those Apsaras then, O king, all looked as before. Freeing those sacred waters (from the danger for which they had been notorious), and giving the Apsaras leave to go where they chose, Arjuna became desirous of once more beholding Chitrangada. He, therefore, proceeded towards the city of Manipura. Arrived there, he beheld on the throne the son he had begotten upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing Chitrangada once more, Arjuna proceeded, O monarch, towards the spot called Gokarna.’”
“Vaisampayana continued, ‘Then, O king, that greatest of the Pandavas, filled with immense strength, happily freed all of them from that curse. Rising from the waters, they all returned to their original forms. The Apsaras, then, O king, looked just as they did before. By purifying those sacred waters from the danger they were known for, and allowing the Apsaras to go wherever they wanted, Arjuna yearned to see Chitrangada again. He then set off towards the city of Manipura. Once there, he saw on the throne the son he had with Chitrangada, who was named Vabhruvahana. After seeing Chitrangada once more, Arjuna headed, O king, towards a place called Gokarna.’”
SECTION CCXX
(Arjuna-vanavasa Parva continued)
“Vaisampayana said, ‘Then Arjuna of immeasurable prowess saw, one after another, all the sacred waters and other holy places that were on the shores of the western ocean. Vibhatsu reached the sacred spot called Prabhasa. When the invisible Arjuna arrived at that sacred and delightful region, the slayer of Madhu (Krishna) heard of it. Madhava soon went there to see his friend, the son of Kunti. Krishna and Arjuna met together and embracing each other enquired after each other’s welfare. Those dear friends, who were none else than the Rishis Nara and Narayana of old, sat down. Vasudeva asked Arjuna about his travels, saying, ‘Why, O Pandava art thou wandering over the earth, beholding all the sacred waters and other holy places?’ Then Arjuna told him everything that had happened. Hearing everything, that mighty hero of Vrishni’s race said, ‘This is as it should be.’ And Krishna and Arjuna having sported as they liked, for some time at Prabhasa, went to the Raivataka mountain to pass some days there. Before they arrived at Raivataka, that mountain had, at the command of Krishna been well-adorned by many artificers. Much food also had, at Krishna’s command, been collected there. Enjoying everything that had been collected there for him, Arjuna sat with Vasudeva to see the performances of the actors and the dancers. Then the high-souled Pandava, dismissing them all with proper respect, laid himself down on a well-adorned and excellent bed. As the strong-armed one lay on that excellent bed, he described unto Krishna everything about the sacred waters, the lakes and the mountains, the rivers and the forests he had seen. While he was speaking of these, stretched upon that celestial bed, sleep, O Janamejaya, stole upon him. He rose in the morning, awakened, by sweet songs and melodious notes of the Vina (guitar) and the panegyrics and benedictions of the bards. After he had gone through the necessary acts and ceremonies, he was affectionately accosted by him of the Vrishni race. Riding upon a golden car, the hero then set out for Dwaraka, the capital of the Yadavas. And, O Janamejaya, for honouring the son of Kunti, the city of Dwaraka, was well-adorned, even all the gardens and houses within it. The citizens of Dwaraka, desirous of beholding the son of Kunti, began to pour eagerly into the public thoroughfares by hundreds of thousands. In the public squares and thoroughfares, hundreds and thousands of women, mixing with the men, swelled the great crowd of the Bhojas, the Vrishnis, and the Andhakas, that had collected there. Arjuna was welcomed with respect by all the sons of Bhojas, the Vrishnis, and the Andhakas. And he, in his turn, worshipped those that deserved his worship, receiving their blessings. The hero was welcomed with affectionate reception by all the young men of the Yadava tribe. He repeatedly embraced all that were equal to him in age. Wending then to the delightful mansion of Krishna that was filled with gems and every article of enjoyment, he took up his abode there with Krishna for many days.’”
Vaisampayana said, “Then Arjuna, with his immense strength, saw, one after another, all the sacred waters and other holy sites along the shores of the western ocean. Vibhatsu reached the sacred place called Prabhasa. When the unseen Arjuna arrived at that holy and beautiful location, Krishna, the slayer of Madhu, heard about it. Madhava quickly went there to see his friend, Kunti’s son. Krishna and Arjuna met and hugged each other, asking about each other’s well-being. These dear friends, who were none other than the ancient Rishis Nara and Narayana, sat down. Vasudeva asked Arjuna about his travels, saying, ‘Why, O Pandava, are you wandering across the earth, seeing all the sacred waters and other holy sites?’ Then Arjuna recounted everything that had happened. Upon hearing all of it, the mighty hero of Vrishni’s lineage said, ‘This is as it should be.’ After having fun together for a while at Prabhasa, Krishna and Arjuna went to the Raivataka mountain to spend some time there. Before they arrived at Raivataka, Krishna had ordered that the mountain be beautifully decorated by many craftsmen. A lot of food had also been gathered there at Krishna’s command. Enjoying all that had been prepared for him, Arjuna sat with Vasudeva to watch the performances of the actors and dancers. After respectfully dismissing them all, the noble Pandava lay down on a well-decorated and excellent bed. As the strong-armed one reclined on that splendid bed, he described to Krishna everything about the sacred waters, the lakes and the mountains, the rivers and the forests he had seen. While he was talking about these things, lying on that heavenly bed, sleep, O Janamejaya, overcame him. He woke up in the morning, awakened by the sweet songs and melodic notes of the Vina (guitar) and the praises and blessings of the bards. After completing the necessary rituals and ceremonies, he was warmly greeted by the one from the Vrishni lineage. Riding in a golden chariot, the hero then set off for Dwaraka, the capital of the Yadavas. And, O Janamejaya, to honor the son of Kunti, the city of Dwaraka was beautifully adorned, including all the gardens and houses within it. The citizens of Dwaraka, eager to see the son of Kunti, began to flood into the streets by the hundreds of thousands. In the public squares and thoroughfares, hundreds and thousands of women mingled with men, swelling the great crowd of the Bhojas, the Vrishnis, and the Andhakas that had gathered there. Arjuna was respectfully welcomed by all the sons of Bhojas, the Vrishnis, and the Andhakas. In turn, he worshipped those deserving of his respect, receiving their blessings. The hero was warmly received by all the young men of the Yadava tribe. He repeatedly embraced all those who were his age. Then, making his way to Krishna’s lovely mansion filled with gems and every kind of enjoyment, he stayed there with Krishna for many days.”
SECTION CCXXI
(Subhadra-harana Parva)
“Vaisampayana said, ‘O best of monarchs, within a few days after this, there commenced on the Raivataka mountain, a grand festival of the Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the Vrishnis and the Andhakas, the heroes of those tribes began to give away much wealth unto Brahmanas by thousands. The region around that hill, O king was adorned with many a mansion decked with gems and many an artificial tree of gaudy hue. The musicians struck up in concert and the dancers began to dance and the vocalists to sing. And the youth of the Vrishni race, endued with great energy, adorned with every ornament, and riding in their gold-decked cars, looked extremely handsome. The citizens, some on foot and some in excellent cars, with their wives and followers were there by hundreds and thousands. And there was the lord Haladhara (Valarama), roving at will, hilarious with drink, accompanied by (his wife) Revati, and followed by many musicians and vocalists. There came Ugrasena also, the powerful king of he Vrishni race, accompanied by his thousand wives and followed by sweet singers. And Raukmineya and Shamva also, ever furious in battle, roved there, excited with drink and adorned with floral wreaths of great beauty and with costly attires, and disported themselves like a pair of celestials. And Akrura and Sarana and Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and Uddhava, and many others whose names are not given, accompanied by their wives that followed by bands of singers, adorned that mountain-festival. When that delightful festival of immense grandeur commenced, Vasudeva and Partha went about, together, beholding everything around. While wandering there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked with every ornament, in the midst of her maids. As soon as Arjuna beheld her he was possessed by the god of desire. Then, O Bharata, that tiger among men, Krishna, observing Partha contemplate her with absorbed attention, said with a smile, ‘How is this? Can the heart of one that rangeth the woods be agitated by the god of desire? This is my sister, O Partha, and the uterine sister of Sarana. Blest be thou, her name is Bhadra and she is the favourite daughter of my father. Tell me if thy heart is fixed upon her, for I shall then speak to my father myself.’
“Vaisampayana said, ‘O greatest of kings, just a few days after this, a grand festival of the Vrishnis and the Andhakas began on the Raivataka mountain. At the Bhojas’ mountain festival, the heroes of these tribes started giving away vast amounts of wealth to the Brahmanas, in thousands. The area around that hill, O king, was decorated with numerous mansions adorned with gems and many brightly colored artificial trees. The musicians played in unison, the dancers started to dance, and the singers began their songs. The young men of the Vrishni clan, full of energy, adorned with every ornament, and riding in their gold-decorated chariots, looked incredibly handsome. The citizens, some on foot and others in fine chariots, along with their wives and companions, gathered in the hundreds and thousands. There was Lord Haladhara (Valarama), freely roaming around, cheerful from drink, with his wife Revati and followed by many musicians and singers. Ugrasena, the mighty king of the Vrishnis, also arrived, accompanied by his thousand wives and followed by sweet singers. Raukmineya and Shamva, always fierce in battle, roamed there, excited from drink, wearing beautiful floral garlands and costly outfits, enjoying themselves like celestial beings. Akrura, Sarana, Gada, Vabhru, Nisatha, Charudeshna, Prithu, Viprithu, Satyaka, Satyaki, Bhangakara, Maharava, Hardikya, Uddhava, and many others whose names are not mentioned, along with their wives and supported by groups of singers, enhanced the mountain festival. When that delightful and magnificent festival started, Vasudeva and Partha walked around, taking in everything around them. While wandering, they spotted Vasudeva's beautiful daughter, Bhadra, adorned with every ornament, surrounded by her maids. As soon as Arjuna saw her, he was overcome by desire. Then, O Bharata, that tiger among men, Krishna, noticing Partha gazing at her intently, said with a smile, ‘What’s going on? Can the heart of someone who roams the forests be stirred by desire? This is my sister, O Partha, and the uterine sister of Sarana. Blessed be you, her name is Bhadra and she is my father’s favorite daughter. Tell me if your heart is set on her, for I will speak to my father myself.’”
“Arjuna answered, ‘She is Vasudeva’s daughter and Vasudeva’s (Krishna) sister; endued with so much beauty, whom can she not fascinate? If this thy sister, this maid of the Vrishni race, becometh my wife, truly may I win prosperity in everything. Tell me, O Janardana, by what means I may obtain her. To get her I will achieve anything that is achievable by man.’
“Arjuna replied, ‘She is the daughter of Vasudeva and the sister of Vasudeva (Krishna); with her beauty, who wouldn’t be captivated? If this sister of yours, this woman of the Vrishni lineage, becomes my wife, I will surely find success in everything. Tell me, O Janardana, how can I win her over? I am willing to do whatever it takes to make that happen.’”
“Vasudeva answered, ‘O bull amongst men, self-choice hath been ordained for the marriage of Kshatriyas. But that is doubtful (in its consequences), O Partha, as we do not know this girl’s temper and disposition. In the case of Kshatriyas that are brave, a forcible abduction for purposes of marriage is applauded, as the learned have said. Therefore O Arjuna, carry away this my beautiful sister by force, for who knows what she may do at a self-choice.’ Then Krishna and Arjuna, having thus settled as to what should be done sent some speedy messengers unto Yudhishthira at Indraprastha, informing him of everything. The strong-armed Yudhishthira, as soon as he heard it, gave his assent to it.’”
“Vasudeva replied, ‘O strongest of men, choice-based marriage is allowed for Kshatriyas. But that can be risky, O Partha, since we don’t know this girl’s nature and personality. In the case of brave Kshatriyas, seizing a woman by force for marriage is praised, as the wise have said. So, O Arjuna, take my beautiful sister by force, because who knows what she might choose for herself.’ Then Krishna and Arjuna, having agreed on what to do, sent quick messages to Yudhishthira at Indraprastha, telling him everything. As soon as the strong Yudhishthira heard this, he agreed to it.’”
SECTION CCXXII
(Subhadra-harana Parva continued)
“Vaisampayana said, ‘Then Dhananjaya, informed of the assent of Yudhishthira, and ascertaining, O Janamejaya, that the maiden had gone to the Raivataka hill, obtained the assent of Vasudeva also, after having settled in consultation with him all that required to be done. Then that bull of Bharata’s race, that foremost of men, with Krishna’s assent, riding in his well-built car of gold equipped with rows of small bells and with every kind of weapon and the clatter of whose wheels resembled the roar of the clouds and whose splendour was like unto that of a blazing fire and which struck terror into the hearts of all foes and unto which were yoked the steeds Saivya and Sugriva, himself accoutred in mail and armed with sword and his fingers encased in leathern gloves, set out, as it were, on a hunting expedition. Meanwhile Subhadra, having paid her homage unto that prince of hills, Raivataka and having worshipped the deities and made the Brahmanas utter benedictions upon her, and having also walked round the hill, was coming towards Dwaravati. The son of Kunti, afflicted with the shafts of the god of desire, suddenly rushed towards that Yadava girl of faultless features and forcibly took her into his car. Having seized that girl of sweet smiles, that tiger among men proceeded in his car of gold towards his own city (Indraprastha). Meanwhile, the armed attendants of Subhadra, beholding her thus seized and taken away, all ran, crying towards the city of Dwaraka. Reaching all together the Yadava court called by the name of Sudharma, they represented everything about the prowess of Partha unto the chief officer of the court. The chief officer of the court, having heard everything from those messengers, blew his gold-decked trumpet of loud blare, calling all to arms. Stirred up by that sound, the Bhojas, the Vrishnis, and the Andhakas began to pour in from all sides. Those that were eating left their food, and those that were drinking left their drink. Those tigers among men, those great warriors of the Vrishni and the Andhaka tribes, took their seats upon their thousand thrones of gold covered with excellent carpets and variegated with gems and corals and possessed of the lustre of blazing fire. Indeed they took their seats upon those thrones, like blazing fires receiving faggots to increase their splendour. And after they were seated in that court which was like unto a conclave of the celestials themselves, the chief officer of the court, assisted by those that stood at his back, spoke of the conduct of Jishnu. The proud Vrishni heroes, of eyes red with wine, as soon as they heard of it, rose up from their seats, unable to brook what Arjuna had done. Some amongst them said, ‘Yoke our cars’, and some, ‘Bring our weapons’ and some said, ‘Bring our costly bows and strong coats of mail; and some loudly called upon their charioteers to harness their cars, and some, from impatience, themselves yoked their horses decked with gold unto their cars. And while their cars and armours and standards were being brought, loud became the uproar of those heroes. Then Valadeva, white and tall as the peak of Kailasa, decked with garlands of wild flowers and attired in blue robes, and proud and intoxicated with drink, said these words:
“Vaisampayana said, ‘Then Dhananjaya, learning about Yudhishthira's agreement, and confirming, O Janamejaya, that the maiden had gone to Raivataka hill, also secured Vasudeva's support after discussing everything that needed to be addressed. Then that strong man from Bharata's lineage, the greatest among warriors, with Krishna's approval, set out in his beautifully crafted golden chariot decorated with rows of small bells, equipped with all kinds of weapons. The noise of the wheels was like the roar of thunder, and its brilliance was like a blazing fire, instilling fear in the hearts of all enemies. The chariot was drawn by the horses Saivya and Sugriva, while he himself was dressed in armor, armed with a sword, and his hands covered with leather gloves, setting off as if on a hunt. Meanwhile, Subhadra, having paid her respects to the hill prince Raivataka, worshipped the deities, received blessings from the Brahmanas, and walked around the hill, was making her way back to Dwaravati. The son of Kunti, struck by the arrows of desire, suddenly rushed toward that flawless Yadava girl and forcibly brought her into his chariot. Seizing that girl with the sweet smile, that fierce man drove his golden chariot back to his city (Indraprastha). In the meantime, Subhadra's armed attendants, witnessing her abduction, rushed to the city of Dwaraka, crying out. Reaching the Yadava court known as Sudharma, they reported everything about Partha's strength to the chief officer of the court. Upon hearing everything, the chief officer blew his gold-decorated trumpet, summoning everyone to arms. Roused by the sound, the Bhojas, Vrishnis, and Andhakas began to gather from all directions. Those who were eating abandoned their meals, and those drinking left their cups. The fierce warriors of the Vrishni and Andhaka tribes took their places on their thousand golden thrones, covered with exquisite carpets, embellished with gems and corals, shining like blazing fire. They settled on those thrones, like fires welcoming fuel to enhance their brilliance. Once they were seated in that court, resembling a gathering of celestial beings, the chief officer, supported by those nearby, spoke about Jishnu’s actions. The proud Vrishni warriors, their eyes reddened by wine, immediately rose from their seats, unable to tolerate what Arjuna had done. Some demanded, ‘Prepare our chariots,’ while others said, ‘Bring our weapons,’ and some urged, ‘Get our expensive bows and strong armor.’ Others loudly called for their charioteers to harness the horses, while some impatiently attached their own beautifully adorned horses to the chariots. Amidst the uproar from those heroes, as their chariots, armor, and banners were being brought, Valadeva, tall and white as the peak of Kailasa, adorned with wildflower garlands and dressed in blue robes, proud and intoxicated, spoke these words:'
‘Ye senseless men, what are ye doing, when Janardana sitteth silent? Without knowing what is in his mind, vainly do we roar in wrath! Let the high-souled Krishna give out what he proposeth. Accomplish promptly what he desireth to do.’ Then all of them, hearing those words of Halayudha that deserved to be accepted, exclaimed, ‘Excellent! Excellent!’ They then all became silent. Silence having been restored by the words of the intelligent Valadeva, they took their seats once more in that assembly. Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, ‘Why, O Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake that the son of Pritha had been welcomed and honoured by us. It seemeth, however, that that vile wretch deserved not our homage. What man is there born of a respectable family that would break the plate after having dined from it! Even if one desireth to make such an alliance, yet remembering all the services he hath received, who is there, desirous of happiness, that acts so rashly? That Pandava disregarding us and thee too hath today outraged Subhadra, desiring (to compass) his own death. He hath placed his foot on the crown of my head. How shall I, O Govinda, tamely bear it? Shall I not resent it, even like a snake that is trodden upon? Alone shall I today make the earth destitute of Kauravas! Never shall I put up with this transgression by Arjuna.’ Then all the Bhojas, Vrishnis, and Andhakas, present there, approved of everything that Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.’”
“Hey, you senseless guys, what are you doing while Janardana is sitting quietly? Without knowing what he’s thinking, we’re just shouting in anger for no reason! Let the great Krishna share what he intends to do. Let’s quickly get done what he wants us to do.” Then, hearing Halayudha’s wise words that needed to be acknowledged, they all shouted, “Great! Great!” They then fell silent. Once silence returned thanks to Valadeva’s wise words, they took their seats again in that gathering. Then Rama, the foe-destroyer, spoke to Vasudeva, saying, “Why, Janardana, are you sitting there in silence? Achyuta, we welcomed and honored the son of Pritha for your sake. But it seems that this despicable person didn’t deserve our respect. What person from a respectable family would break their plate after eating from it? Even if someone wanted to form such an alliance, who, wanting happiness, would act so recklessly, remembering all the help they’ve received? That Pandava, disregarding us and you, has today insulted Subhadra, seeking his own demise. He has stepped on my head. How can I, Govinda, tolerate this calmly? Shouldn’t I react like a snake that’s been stepped on? Alone today, I will rid the earth of Kauravas! I will never accept this offense by Arjuna.” Then all the Bhojas, Vrishnis, and Andhakas present agreed with everything Valadeva had said, roaring deeply like a kettle-drum or thunderclouds.”
SECTION CCXXIII
(Haranaharana Parva)
“Vaisampayana said, ‘When the heroes of the Vrishni race began to speak repeatedly in this strain, Vasudeva uttered these words pregnant with deep import and consistent with true morality. Gudakesa (the conqueror of sleep or he of the curly hair), by what he hath done, hath not insulted our family. He hath without doubt, rather enhanced our respect. Partha knoweth that we of the Satwata race are never mercenary. The son of Pandu also regardeth a self-choice as doubtful in its results. Who also would approve of accepting a bride in gift as if she were an animal? What man again is there on earth that would sell his offspring? I think Arjuna, seeing these faults in all the other methods took the maiden away by force, according to the ordinance. This alliance is very proper. Subhadra is a renowned girl. Partha too possesseth renown. Perhaps, thinking of all this, Arjuna hath taken her away by force. Who is there that would not desire to have Arjuna for a friend, who is born in the race of Bharata and the renowned Santanu, and the son also of the daughter of Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras, the person that can by force vanquish Partha in battle, except the three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those steeds of mine. Partha as a warrior is well-known; and his lightness of hand is well-known. Who shall be equal to him? Even this is my opinion: go ye cheerfully after Dhananjaya and by conciliation stop him and bring him back. If Partha goes to his city after having vanquished us by force, our fame will be gone. There is no disgrace, however, in conciliation.’ Hearing, O monarch, those words of Vasudeva, they did as he directed. Stopped by them, Arjuna returned to Dwaraka and was united in marriage with Subhadra. Worshipped by the sons of Vrishni’s race, Arjuna, sporting there as he pleased, passed a whole year in Dwaraka. The last year of his exile the exalted one passed at the sacred region of Pushkara. After the twelve years were complete he came back to Khandavaprastha. He approached the king first and then worshipped the Brahmanas with respectful attention. At last the hero went unto Draupadi. Draupadi, from jealousy, spoke unto him, saying, ‘Why tarriest thou here, O son of Kunti? Go where the daughter of the Satwata race is! A second tie always relaxeth the first one upon a faggot!’ And Krishna lamented much in this strain. But Dhananjaya pacified her repeatedly and asked for her forgiveness. And returning soon unto where Subhadra, attired in red silk, was staying, Arjuna, sent her into the inner apartments dressed not as a queen but in the simple garb of a cowherd woman. But arrived at the palace, the renowned Subhadra looked handsomer in that dress. The celebrated Bhadra of large and slightly red eyes first worshipped Pritha. Kunti from excess of affection smelt the head of that girl of perfectly faultless features, and pronounced infinite blessing upon her. Then that girl of face like the full moon hastily went unto Draupadi and worshipped her, saying, ‘I am thy maid!’ Krishna rose hastily and embraced the sister of Madhava from affection, and said, ‘Let thy husband be without a foe!’ Bhadra then, with a delighted heart, said unto Draupadi, ‘So be it!’ From that time, O Janamejaya, those great warriors, the Pandavas, began to live happily, and Kunti also became very happy.’
Vaisampayana said, ‘When the heroes of the Vrishni clan started talking like this over and over, Vasudeva spoke words filled with deep meaning and aligned with true morality. Gudakesa (the conqueror of sleep or the one with curly hair) has not insulted our family with his actions. Instead, he has surely increased our respect. Partha knows that we, from the Satwata clan, are never greedy. The son of Pandu also views a marriage chosen freely as uncertain in its outcomes. Who would approve of receiving a bride as a gift like she's an animal? What man would sell his own child? I believe Arjuna, seeing the flaws in all the other methods, took the maiden by force, as the rules dictate. This union is completely appropriate. Subhadra is a well-known girl, and Partha is also famous. Maybe with all this in mind, Arjuna took her by force. Who wouldn’t want Arjuna as a friend, coming from the Bharata line and the renowned Santanu, and being the son of the daughter of Kuntibhoja? I can't see anyone in all the worlds, including Indra and the Rudras, who can defeat Partha in battle except the three-eyed god Mahadeva. His chariot is well-known, and my horses are attached to it. Partha’s reputation as a warrior is well-established, and his speed in combat is legendary. Who can match him? This is my opinion: go amicably to Dhananjaya, persuade him, and bring him back. If Partha goes to his city after defeating us, our reputation will be tarnished. However, there is no shame in seeking peace.’ Hearing these words from Vasudeva, O monarch, they did as he advised. Stopped by them, Arjuna returned to Dwaraka and married Subhadra. Celebrated by the sons of the Vrishni clan, Arjuna enjoyed his time there for an entire year. During the last year of his exile, he spent time at the sacred area of Pushkara. After completing twelve years, he returned to Khandavaprastha. He approached the king first and then honored the Brahmanas with utmost respect. Finally, the hero went to Draupadi. Out of jealousy, Draupadi said to him, ‘Why do you linger here, O son of Kunti? Go to where the daughter of the Satwata clan is! A second bond always loosens the first one among a bundle of sticks!’ And Krishna mourned a lot in this way. But Dhananjaya repeatedly calmed her and asked for her forgiveness. Soon, he returned to where Subhadra was waiting, dressed in red silk, and sent her to the inner chambers not as a queen but in the simple attire of a cowherd woman. Yet when she arrived at the palace, the renowned Subhadra looked even prettier in that outfit. The celebrated Bhadra with large, slightly red eyes first honored Pritha. Kunti, full of affection, touched the head of that girl with perfectly flawless features and showered her with blessings. Then the girl with a face like the full moon quickly went to Draupadi and honored her, saying, ‘I am your maid!’ Krishna quickly rose and embraced Madhava's sister out of love, saying, ‘May your husband be without enemies!’ Bhadra then, filled with joy, said to Draupadi, ‘So be it!’ From that time on, O Janamejaya, those great warriors, the Pandavas, began to live happily, and Kunti also felt very happy.’
“Vaisampayana continued, ‘When that scorcher of foes, viz., Kesava of pure soul and eyes, like lotus-petals, heard that the foremost of the Pandavas, viz., Arjuna, had reached his own excellent city of Indraprastha, he came thither accompanied by Rama and the other heroes and great warriors of the Vrishni and the Andhaka tribes, and by his brothers and sons and many other brave warriors. And Saurin came accompanied by a large army that protected him. And there came with Saurin, that oppressor of foes, viz., the exceedingly liberal Akrura of great intelligence and renown, the generalissimo of the brave Vrishni host. And there also came Anadhrishti of great prowess, and Uddhava of great renown, of great intelligence, of great soul, and a disciple of Vrihaspati himself. And there also came Satyaka and Salyaka and Kritavarman and Satwata; and Pradyumna and Samva and Nisatha and Sanku; and Charudeshna, and Jhilli of great prowess, and Viprithu also and Sarana of mighty arms and Gada, the foremost of learned men. These and many other Vrishnis and Bhojas, and Andhakas came to Indraprastha, bringing with them many nuptial presents. King Yudhishthira, hearing that Madhava had arrived, sent the twins out to receive him. Received by them, the Vrishni host of great prosperity entered Khandavaprastha well-adorned with flags and ensigns. The streets were well-swept and watered and decked with floral wreaths and bunches. These were, again, sprinkled over with sandalwood water that was fragrant and cooling. Every part of the town was filled with the sweet scent of burning aloes. And the city was full of joyous and healthy people and adorned with merchants and traders. That best of men, viz., Kesava of mighty arms, accompanied by Rama and many of the Vrishnis, Andhakas and Bhojas, having entered the town, was worshipped by the citizens and Brahmanas by thousands. At last Kesava entered the palace of the king which was like unto the mansion of Indra himself. Beholding Rama, Yudhishthira received him with due ceremonies. The king smelt the head of Kesava and embraced him. Govinda, gratified with the reception, humbly worshipped Yudhishthira. He also paid homage unto Bhima, that tiger among men. Yudhishthira the son of Kunti then received the other principal men of the Vrishni and the Andhaka tribes with due ceremonies. Yudhishthira reverentially worshipped some as his superiors, and welcomed others as equals. And some he received with affection and by some he was worshipped with reverence. Then Hrishikesa of great renown gave unto the party of the bridegroom much wealth. And unto Subhadra he gave the nuptial presents that had been given to her by her relatives. Krishna gave unto the Pandavas a thousand cars of gold furnished with rows of bells, and unto each of which were put four steeds driven by well-trained charioteers. He also gave unto them ten thousand cows belonging to the country of Mathura, and yielding much milk and all of excellent colour. Well-pleased, Janardana also gave them a thousand mares with gold harnesses and of colour white as the beams of the moon. He also gave them a thousand mules, all well-trained and possessing the speed of the wind, of white colour with black manes. And he of eyes like lotus-petals also gave unto them a thousand damsels well-skilled in assisting at bathing and at drinking, young in years and virgins all before their first-season, well-attired and of excellent complexion, each wearing a hundred pieces of gold around her neck, of skins perfectly polished, decked with every ornament, and well-skilled in every kind of personal service. Janardana also gave unto them hundreds of thousands of draft horses from the country of the Valhikas as Subhadra’s excellent dower. That foremost one of Dasarha’s race also gave unto Subhadra as her peculium ten carrier-loads of first class gold possessing the splendour of fire, some purified and some in a state of ore. And Rama having the plough for his weapon and always loving bravery gave unto Arjuna, as a nuptial present, a thousand elephants with secretions flowing in three streams from the three parts of their bodies (the temple, the ears, and the anus) each large as a mountain summit, irresistible in battle, decked with coverlets and bells, well-adorned with other golden ornaments, and equipped with excellent thrones on their backs. And that large wave of wealth and gems that the Yadavas presented, together with the cloths and blankets that represented its foam, and the elephants its alligators and sharks, and the flags its floating weeds swelling into large proportions, mingled with the Pandu ocean and filled it to the brim, to the great sorrow of all foes. Yudhishthira accepted all those presents and worshipped all those great warriors of the Vrishni and the Andhaka races. Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races passed their days in pleasure and merriment there like virtuous men (after death) in the celestial regions. The Kurus and the Vrishnis with joyous hearts amused themselves there, setting up at times loud shouts mingled with clappings of the hand. Spending many days in sports and merriment there, and worshipped by the Kurus all the while, the Vrishni heroes endued with great energy then returned to the city of Dwaravati. And the great warriors of the Vrishni and the Andhaka races set out with Rama in the van, carrying with them those gems of the purest rays that had been given them by those foremost ones of Kuru’s race. And, O Bharata, the high-souled Vasudeva remained there with Arjuna in the delightful city of Indraprastha. And the illustrious one wandered over the banks of the Yamuna in search of deer. And he sported with Arjuna piercing with his shafts deer and wild boars. Then Subhadra, the favourite sister of Kesava, gave birth to an illustrious son, like Puloma’s daughter, (the queen of heaven) bringing forth Jayanta. And the son that Subhadra brought forth was of long arms, broad chest, and eyes as large as those of a bull. That hero and oppressor of foes came to be called Abhimanyu. And the son of Arjuna, that grinder of foes and bull among men, was called Abhimanyu because he was fearless and wrathful. And that great warrior was begotten upon the daughter of the Satwata race by Dhananjaya, like fire produced in a sacrifice from within the sami wood by the process of rubbing. Upon the birth of this child, Yudhishthira, the powerful son of Kunti, gave away unto Brahmanas ten thousand cows and coins of gold. The child from his earliest years became the favourite of Vasudeva and of his father and uncles, like the moon of all the people of the world. Upon his birth, Krishna performed the usual rites of infancy. The child began to grow up like the Moon of the bright fortnight. That grinder of foes soon became conversant with the Vedas and acquired from his father the science of weapon both celestial and human, consisting of four branches and ten divisions.
Vaisampayana continued, “When Kesava, who is fierce against his enemies and has pure eyes like lotus petals, heard that the greatest of the Pandavas, Arjuna, had reached his magnificent city of Indraprastha, he went there with Rama and other heroes and great warriors from the Vrishni and Andhaka tribes, along with his brothers, sons, and many other brave fighters. Saurin came with a large army that protected him. With Saurin came Akrura, the generous and wise leader of the brave Vrishni troops, known for his valiance. Anadhrishti, Uddhava, of great renown and intelligence, and a disciple of Vrihaspati, also arrived. Alongside them were Satyaka, Salyaka, Kritavarman, Satwata, Pradyumna, Samva, Nisatha, Sanku, Charudeshna, the strong Jhilli, Viprithu, Sarana, and Gada, the most learned. These and many other Vrishnis, Bhojas, and Andhakas showed up in Indraprastha, bringing numerous wedding gifts. King Yudhishthira, upon hearing that Madhava had arrived, sent the twins to greet him. The Vrishni host, filled with prosperity, entered Khandavaprastha, adorned with flags and emblems. The streets were well swept, watered, and decorated with floral garlands. They were also sprinkled with fragrant sandalwood water that was cool. The air was filled with the sweet scent of burning aloes. The city bustled with cheerful, healthy people and was lively with merchants and traders. The mightiest of men, Kesava, alongside Rama and many from the Vrishni, Andhaka, and Bhoja tribes, entered the town and was worshipped by countless citizens and Brahmanas. Eventually, Kesava entered the king’s palace, which looked like Indra’s lavish mansion. Seeing Rama, Yudhishthira welcomed him with proper ceremonies, smelling Kesava’s head and embracing him. Govinda, pleased with the welcome, humbly honored Yudhishthira. He also respected Bhima, the warrior among men. Yudhishthira, son of Kunti, then welcomed other prominent figures from the Vrishni and Andhaka tribes with due ceremonies. He reverently honored some as superiors and welcomed others as equals; he received some with affection and was worshipped with respect by others. Then Hrishikesa, highly respected, gave the groom’s party significant wealth. He presented Subhadra with the wedding gifts that had been brought by her family. Krishna gave the Pandavas a thousand gold chariots equipped with bells, each drawn by four well-trained steeds. He also gifted them ten thousand cows from Mathura, known for their milk and beautiful appearances. Satisfied, Janardana presented a thousand mares with gold harnesses, as pristine white as the moonlight. He also gave them a thousand mules, all well-trained and as fast as the wind, white with black manes. Additionally, with eyes like lotus petals, he gifted them a thousand young women skilled in bathing and serving drinks, youthful and virgins, adorned in fine attire and excellent complexion, each wearing a hundred pieces of gold around her neck, with polished skin, decorated with ornaments, and trained in various personal services. Janardana also bestowed hundreds of thousands of draft horses from Valhika as an impressive dower for Subhadra. The foremost among Dasarha’s clan granted Subhadra, as part of her dowry, ten loads of top-quality gold shining like fire, some refined and some in ore form. Rama, wielding a plow as his weapon and always fond of bravery, gifted Arjuna, as a wedding present, a thousand elephants flowing with secretions from their heads, ears, and tails, each massive as a mountain peak, unstoppable in battle, adorned with cloth and bells, and equipped with splendid thrones on their backs. The vast display of wealth and gems presented by the Yadavas, along with the cloths and blankets that illustrated its splendor, became like the ocean filled to the brim, pleasing Yudhishthira and his family while distressing their enemies. Yudhishthira accepted all those gifts and honored the great warriors of the Vrishni and Andhaka races. The illustrious heroes of the Kuru, Vrishni, and Andhaka clans spent their days in joy and festivity, akin to virtuous souls in celestial realms. The Kurus and Vrishnis, joyful, entertained themselves there, sometimes erupting into loud cheers and applause. After spending many days enjoying games and celebrations, and constantly revered by the Kurus, the Vrishni heroes returned to the city of Dwaravati. The esteemed warriors from the Vrishni and Andhaka tribes, led by Rama, set out, carrying the finest gems gifted by the leading Kuru warriors. And, O Bharata, the noble Vasudeva remained in the delightful city of Indraprastha with Arjuna, exploring the banks of the Yamuna in search of deer, shooting his arrows at deer and wild boars alongside Arjuna. Then Subhadra, beloved sister of Kesava, gave birth to an illustrious son, just like Puloma’s daughter, the queen of heaven, who bore Jayanta. The son Subhadra delivered was long-armed, broad-chested, and had eyes as large as a bull’s. This hero, fearsome to foes, was named Abhimanyu. The son of Arjuna, a fierce warrior and strong among men, earned the name Abhimanyu for his fearless and fierce nature. That great warrior was begotten by Dhananjaya upon the daughter of the Satwata clan, like fire ignited from the samit wood in a sacrifice through the process of friction. After the birth of this child, Yudhishthira, the powerful son of Kunti, gave ten thousand cows and gold coins to Brahmanas. From a young age, the child became the favorite of Vasudeva, his father, and uncles, shining like the moon among the people. Upon his birth, Krishna performed the customary rites for infants. The child grew up like the moon in the bright fortnight. This foe-grinder soon became learned in the Vedas and acquired from his father knowledge of both celestial and human weaponry, spanning four branches and ten divisions.”
“Endued with great strength, the child also acquired the knowledge of counteracting the weapons hurled at him by others, and great lightness of hand and fleetness of motion forward and backward and transverse and wheeling. Abhimanyu became like unto his father in knowledge of the scriptures and rites of religion. And Dhananjaya, beholding his son, became filled with joy. Like Maghavat beholding Arjuna, the latter beheld his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the power of slaying every foe and bore on his person every auspicious mark. He was invisible in battle and broad-shouldered as the bull. Possessing a broad face as (the hood of) the snake, he was proud like the lion. Wielding a large bow, his prowess was like that of an elephant in rut. Possessed of a face handsome as the full-moon, and of a voice deep as the sound of the drum or the clouds, he was equal unto Krishna in bravery and energy, in beauty and in features. The auspicious Panchali also, from her five husbands, obtained five sons all of whom were heroes of the foremost rank and immovable in battle like the hills. Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by Nakula, and Srutasena by Sahadeva,—these were the five heroes and great warriors that Panchali brought forth, like Aditi bringing forth the Adityas. And the Brahmanas, from their foreknowledge, said unto Yudhishthira that as the son of his would be capable of bearing like the Vindhya mountains the weapons of the foe, he should be called Prativindhya. And because the child that Draupadi bore to Bhimasena was born after Bhima had performed a thousand Soma sacrifices, he came to be called Sutasoma. And because Arjuna’s son was born upon his return from exile during which he had achieved many celebrated feats, that child came to be called Srutakarman. While Nakula named his son Satanika after a royal sage of that name, in the illustrious race of Kuru. Again the son that Draupadi bore to Sahadeva was born under the constellation called Vahni-daivata (Krittika), therefore was he called after the generalissimo of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were born, each at the interval of one year, and all of them became renowned and much attached to one another. And, O monarch, all their rites of infancy and childhood, such as Chudakarana and Upanayana (first shave of the head and investiture with the sacred threads) were performed by Dhaumya according to the ordinance. All of them, of excellent behaviour and vows, after having studied the Vedas, acquired from Arjuna a knowledge of all the weapons, celestial and human. And, O tiger among kings, the Pandavas, having obtained sons all of whom were equal unto the children of the celestials and endued with broad chests, and all of whom became great warriors, were filled with joy.’”
“Gifted with great strength, the child also learned how to defend himself against weapons thrown by others, and he became incredibly quick and agile in moving forward, backward, sideways, and turning around. Abhimanyu matched his father's knowledge of scriptures and religious rites. And Dhananjaya, seeing his son, was filled with joy. Just as Maghavat was delighted to see Arjuna, Arjuna felt immense happiness upon seeing his son Abhimanyu. Abhimanyu had the power to defeat every enemy and carried every auspicious mark on his person. He was elusive in battle and had shoulders as broad as a bull. With a face as wide as a snake’s hood, he was as proud as a lion. Armed with a large bow, his strength was akin to that of a rutting elephant. Possessing a face as handsome as the full moon and a voice deep like the sound of drums or thunder, he was as brave and energetic as Krishna, equally remarkable in beauty and features. The fortunate Panchali, from her five husbands, had five sons, all heroes of the highest caliber, steadfast in battle like mountains. Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by Nakula, and Srutasena by Sahadeva—these were the five great warriors that Panchali bore, akin to Aditi giving birth to the Adityas. The Brahmins, foreseeing events, told Yudhishthira that since his son would withstand the enemy’s weapons like the Vindhya mountains, he should be named Prativindhya. The child Draupadi had with Bhimasena was named Sutasoma because he was born after Bhima completed a thousand Soma sacrifices. Arjuna’s son was named Srutakarman as he was born after Arjuna's return from exile, during which he accomplished many feats. Nakula named his son Satanika after a royal sage of the same name from the illustrious Kuru lineage. Furthermore, the son Draupadi bore to Sahadeva was born under the star Vahni-daivata (Krittika), earning the name Srutasena after the commander of the celestial forces. The sons of Draupadi were born one year apart, and all became renowned and very close to one another. And, O king, all their childhood rites, like the first shave of the head and the investiture with sacred threads, were performed by Dhaumya according to tradition. They were all of excellent character and dedication, and after studying the Vedas, they learned from Arjuna about all weapons, both celestial and human. And, O exceptional king, the Pandavas, having sons who were equal to the children of the celestials, all broad-chested and great warriors, were filled with joy.”
SECTION CCXXIV
(Khandava-daha Parva)
“Vaisampayana said, ‘The Pandavas, after they had taken up their abode at Indraprastha at the command of Dhritarashtra and Bhishma began to bring other kings under their sway. All the subjects (of the kingdom) lived most happily depending upon Yudhishthira the just, like a soul living happily depending upon a body blest with auspicious marks and pious deeds. And, O bull in Bharata’s race, Yudhishthira paid homage unto virtue, pleasure, and profit, in judicious proportion, as if each were a friend dear unto him as his own self. It seemed as if the three pursuits—virtue, pleasure, and profit—became personified on earth, and amongst them the king shone as a fourth. The subjects having obtained Yudhishthira as their king, obtained in their monarch one that was devoted to the study of the Vedas, one that was performer of the great sacrifices, and one that was protector of all good people. In consequence of Yudhishthira’s influence, the good fortune of all the monarchs of the earth became stationary, and their hearts became devoted to the meditation of the Supreme Spirit, and virtue itself began to grow every way all round. And in the midst of and assisted by his four brothers, the king looked more resplendent (than he would have done if he were alone), like a great sacrifice depending upon and assisted by the four Vedas. Many learned Brahmanas with Dhananjaya at their head, each like unto Vrihaspati, waited upon the monarch, like the celestials waiting upon the Lord of the creation. From excess of affection, the eyes and hearts of all the people equally took great delight in Yudhishthira who was even as the full moon without a stain. The people took delight in him not only because he was their king but also from sincere affection. The king always did what was agreeable to them. The sweet-speeched Yudhishthira of great intelligence never uttered anything that was improper or untrue or unbearable or disagreeable. The best of monarchs of the Bharata race, endued with great energy, passed his days happily for the welfare of all as his own. His brothers also bringing by their energy other kings under their sway, passed their days in happiness, without a foe to disturb their peace.
Vaisampayana said, "After the Pandavas settled in Indraprastha at the request of Dhritarashtra and Bhishma, they began to bring other kings under their control. All the people of the kingdom lived happily, relying on Yudhishthira the just, much like a soul thrives in a body blessed with good qualities and virtuous actions. And, O best of the Bharata lineage, Yudhishthira honored virtue, pleasure, and profit in a balanced way, treating each as a dear friend, as close to him as himself. It seemed like the three pursuits—virtue, pleasure, and profit—came alive on earth, with the king shining as a fourth among them. With Yudhishthira as their king, the subjects gained a ruler who dedicated himself to studying the Vedas, performing great sacrifices, and protecting all good people. Thanks to Yudhishthira, the fortunes of all the kings on earth became stable, their hearts turned to meditating on the Supreme Spirit, and virtue began to flourish all around. With his four brothers by his side, the king appeared even more radiant, like a grand sacrifice supported by the four Vedas. Many learned Brahmanas, led by Dhananjaya, surrounded the king, resembling celestial beings attending to the Creator. Out of great affection, everyone found immense joy in Yudhishthira, who was like a flawless full moon. The people cherished him not only because he was their king but also out of genuine love. The king always acted in ways that pleased them. The eloquent Yudhishthira, known for his intelligence, never spoke anything improper, false, unbearable, or unpleasant. The greatest monarch of the Bharata lineage, filled with energy, lived happily for the welfare of everyone as if it were his own. His brothers also, with their own strength, brought other kings under their influence and enjoyed their days peacefully, without an enemy to disturb their harmony."
“After a few days, Vibhatsu, addressing Krishna, said, ‘The summer days have set in, O Krishna! Therefore, let us go to the banks of the Yamuna. O slayer of Madhu, sporting there in the company of friends, we will, O Janardana, return in the evening’. Thereupon Vasudeva said, ‘O son of Kunti, this is also my wish. Let us, O Partha, sport in the waters as we please, in the company of friends.’
“After a few days, Vibhatsu said to Krishna, ‘Summer has arrived, O Krishna! So, let’s head to the banks of the Yamuna. O slayer of Madhu, we can enjoy ourselves there with friends and come back in the evening.’ Then Vasudeva said, ‘O son of Kunti, I feel the same way. Let’s, O Partha, have fun in the waters together with our friends.’”
“Vaisampayana continued, ‘Then, O Bharata, having consulted thus with each other, Partha and Govinda, with Yudhishthira’s leave, set out, surrounded by friends. Reaching a fine spot (on the banks of the Yamuna) suitable for purposes of pleasure, overgrown with numerous tall trees and covered with several high mansions that made the place look like the celestial city and within which had been collected for Krishna and Partha numerous costly and well-flavoured viands and drinks and other articles of enjoyment and floral wreaths and various perfumes, the party entered without delay the inner apartments adorned with many precious gems of pure rays. Entering those apartments, everybody, O Bharata, began to sport, according to his pleasure. The women of the party, all of full rotund hips and deep bosoms and handsome eyes, and gait unsteady with wine began to sport there at the command of Krishna and Partha. Some amongst the women sported as they liked in the woods, some in the waters, and some within the mansions, as directed by Partha and Govinda. Draupadi and Subhadra, exhilarated with wine, began to give away unto the women so sporting, their costly robes and ornaments. And some amongst those women began to dance in joy, and some began to sing; and some amongst them began to laugh and jest, and some to drink excellent wines. Some began to obstruct one another’s progress and some to fight with one another, and to discourse with one another in private. Those mansions and the woods, filled with the charming music of flutes and guitars and kettledrums, became the scene of Prosperity personified.
Vaisampayana continued, “Then, O Bharata, after discussing among themselves, Partha and Govinda, with Yudhishthira’s permission, set out, surrounded by friends. They arrived at a beautiful spot by the banks of the Yamuna, perfect for enjoyment, filled with tall trees and beautiful mansions that made the area resemble a heavenly city. Within this place, numerous expensive, delicious foods, drinks, and other items of pleasure, along with floral garlands and various perfumes, were prepared for Krishna and Partha. The group quickly entered the inner rooms, decorated with precious gems that sparkled brilliantly. Once inside, everyone, O Bharata, began to have fun as they pleased. The women in the group, all with curvy figures, beautiful eyes, and somewhat unsteady from wine, started to have fun at the request of Krishna and Partha. Some of the women played in the woods, some in the water, and some in the mansions, following the directions of Partha and Govinda. Draupadi and Subhadra, energized by wine, began giving away their expensive clothes and jewelry to the women having fun. Some of the women started dancing joyfully, some began to sing, while others laughed, joked, and enjoyed fine wines. Some obstructed each other’s way, some fought playfully, and some engaged in private conversations. The mansions and woods, filled with the enchanting music of flutes, guitars, and drums, became a scene of pure joy.”
“When such was the state of things there, Arjuna and Vasudeva went to a certain charming spot (in those woods) not far from the place where the others were. O monarch, the high-souled Krishna, and that subjugators of hostile cities, viz., Arjuna, going thither, sat down upon two very costly seats. Vasudeva and Partha amused themselves there with discoursing upon many past achievements of prowess and other topics. Unto Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven, a certain Brahmana came. The Brahmana that came there looked like a tall Sala tree. His complexion was like unto molten gold; his beard was bright yellow tinged with green; and the height and the thickness of the body were in just proportion. Of matted locks and dressed in rags, he resembled the morning sun in splendour. Of eyes like lotus-petals and of a tawny hue, he seemed to be blazing with effulgence. Beholding that foremost of Brahmanas blazing with splendour approach towards them both Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for his commands).’”
“When things were like this, Arjuna and Vasudeva went to a charming spot in the woods not far from where the others were. O king, the noble Krishna, along with Arjuna, who conquers hostile cities, went there and sat down on two very luxurious seats. Vasudeva and Partha enjoyed themselves discussing many past feats and other topics. As they sat there happily, like the Aswins in heaven, a Brahmana approached them. This Brahmana looked like a tall Sala tree. His skin was like molten gold; his beard was bright yellow with a hint of green, and his body was well-proportioned. With matted hair and dressed in rags, he shone like the morning sun. His eyes were like lotus petals and of a tawny shade, radiating brightness. Seeing that outstanding Brahmana approaching them, both Arjuna and Vasudeva quickly rose from their seats and stood, waiting for his commands.”
SECTION CCXXV
(Khandava-daha Parva continued)
“Vaisampayana said, ‘Then that Brahmana addressed Arjuna and Vasudeva of the Satwata race, saying, ‘Ye who are now staying so near unto Khandava are the two foremost of heroes on earth. I am a voracious Brahmana that always eateth much. O thou of the Vrishni race, and O Partha, I solicit you to gratify me by giving me sufficient food.’ Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, ‘O, tell us what kind of food will gratify thee so that we may endeavour to give it thee.’ The illustrious Brahmana, thus replied to, said unto those heroes who were enquiring after the kind of food he sought, ‘I do not desire to eat ordinary food. Know that I am Agni! Give me that food which suiteth me. This forest of Khandava is always protected by Indra. And as it is protected by the illustrious one, I always fail to consume it. In that forest dwelleth, with his followers and family, a Naga, called Takshaka, who is the friend of Indra. It is for him that the wielder of the thunderbolt protecteth this forest. Many other creatures also are thus protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra’s prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore, I succeed not in consuming the forest of Khandava, although I desire very much to do so. I have now come to you—you who are both skilled in weapons! If you help me I will surely consume this forest: for even this is the food that is desired by me! As ye are conversant with excellent weapons, I pray you to prevent those showers from descending and any of the creatures from escaping, when I begin to consume this forest!’
Vaisampayana said, “Then that Brahmana addressed Arjuna and Vasudeva from the Satwata clan, saying, ‘You who are staying so close to Khandava are the two greatest heroes on earth. I am a hungry Brahmana who always eats a lot. O you of the Vrishni clan, and O Partha, I ask you to satisfy me by providing enough food.’ So, after being spoken to by the Brahmana, Krishna and the son of Pandu replied, ‘O, tell us what kind of food would satisfy you so we can try to provide it.’ The esteemed Brahmana, in response to their inquiry about his food preference, said to those heroes, ‘I don't want ordinary food. Know that I am Agni! Give me the food that suits me. This Khandava forest is always protected by Indra. Because of his protection, I have never been able to consume it. In that forest lives a Naga named Takshaka, along with his followers and family, who is a friend of Indra. It is for him that the wielder of the thunderbolt protects this forest. Many other creatures are also being protected here because of Takshaka. I want to consume the forest, but I haven't been able to because of Indra’s power. When he sees me blazing, he always pours rain on me from the clouds. That's why I can't consume the Khandava forest, even though I really want to. Now I have come to you—you who are both skilled with weapons! If you help me, I will surely consume this forest: that is the food I desire! Since you are experts in weapons, I ask you to stop those downpours and ensure none of the creatures escape when I start to consume this forest!’”
“Janamejaya said, ‘Why did the illustrious Agni desire to consume the forest of Khandava that was filled with various living creatures and protected by the chief of the celestials? When Agni consumed in wrath the forest of Khandava, it is evident there was a grave cause. I desire, O Brahmana, to hear all this in detail from thee. Tell me, O sage, how the Khandava forest was consumed in days of yore.’
“Janamejaya said, ‘Why did the great Agni want to burn down the Khandava forest, which was home to many living beings and protected by the king of the gods? When Agni, in his anger, set fire to the Khandava forest, it’s clear there was a serious reason behind it. I want to hear this story in full from you, O Brahmana. Please tell me, O sage, how the Khandava forest was destroyed in ancient times.’”
“Vaisampayana said, ‘O chief of men, I will narrate to you the story of the conflagration of Khandava as told by Rishis in the Purana. It hath been heard, O king, in the Purana that there was a celebrated king of the name of Swetaki who was endued with strength and prowess and who was equal unto Indra himself. No one on earth has equalled him in sacrifices, charity, and intelligence. Swetaki performed the five great sacrifices and many others, at all of which the presents unto Brahmanas were large. The heart of that monarch, O king, was always set upon sacrifices, religious rites, and gifts of all kinds. And king Swetaki of great intelligence, assisted by his Ritwiks performed sacrifices for many long years, till those sacrificial priests with eyes afflicted by the continued smoke and becoming very weak, left that monarch, wishing never more to assist at his sacrifices. The king, however, repeatedly asked those Ritwiks to come to him. But they came not to his sacrifice in consequence of the painful state of their eyes. The king, therefore, invited at the command of his own Ritwiks, others like unto them, and completed the sacrifice that he had begun. After some days had elapsed, king Swetaki desired to perform another sacrifice which should extend for a hundred years. But the illustrious monarch obtained not any priest to assist him in it. The celebrated king then, with his friends and relatives, casting off all sloth, repeatedly courted his priests with great persistence, by bowing down unto them, by conciliatory speeches, and by gifts of wealth. All of them, however, refused to accomplish the purpose which that king of immeasurable energy had in view. Then that royal sage, getting angry, addressed those Brahmanas sitting in their asylums, and said, ‘If, ye Brahmanas, I were a fallen person, or, if, I were wanting in homage and service to you, I should then deserve to be abandoned without scruple by you and by other Brahmanas at the same time. But as I am neither degraded nor wanting in homage to you, it behoveth you not to obstruct the performance by me of my sacrifice or to abandon me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye Brahmanas, your protection! It behoveth you to be propitious unto me. But, ye foremost of Brahmanas, if you abandon me from enmity alone or any improper motive, I shall go unto other priests for their assistance in this sacrifice of mine, and conciliating them by sweet words and gifts, I shall represent unto them the business I have on hand, so that they may accomplish it.’ Having said this, the monarch became silent. And, O chastiser of foes, when those priests well knew that they could not assist at the king’s sacrifice, they pretended to be angry, and addressing that best of monarchs said, ‘O best of kings, thy sacrifices are incessant! By assisting thee always, we have all been fatigued. And as we have been wearied in consequence of these labours, it behoveth thee to give us leave. O sinless one, from loss of judgment thou canst not wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy sacrifice!’ Hearing those words of censure and wrath, king Swetaki became angry. And the monarch wending to the mountains of Kailasa, devoted himself to asceticism there. And, O king, the monarch began to worship Mahadeva, with fixed attention, and by observing the most rigid vows. And foregoing all food at times, he passed a long period. The monarch ate only fruits and roots sometimes at the twelfth and sometimes at the sixteenth hour of the whole day. King Swetaki stood for six months, rapt in attention, with arms upraised and steadfast eyes, like the trunk of a tree or a column rooted to the ground. And, O Bharata, Sankara at last gratified with that tiger among kings, who was undergoing such hard penances, showed himself unto him. And the god spake unto the monarch in a calm and grave voice, saying, ‘O tiger among kings, O chastiser of foes, I have been gratified with thee for thy asceticism! Blest be thou! Ask now the boon that thou, O king, desirest.’ Hearing these words of Rudra of immeasurable energy, the royal sage bowed unto that deity and replied, saying, ‘O illustrious one, O thou that art worshipped by the three worlds, if thou hast been gratified with me, then, O god of gods, assist me thyself, O lord of the celestials, in my sacrifice!’ Hearing these words spoken by the monarch, the illustrious god was gratified, and smilingly said, ‘We do not ourselves assist at sacrifices: but as thou, O king, hast undergone severe penances, desirous of obtaining a boon, I will, O chastiser of foes, assist at thy sacrifice, upon, O king, this condition.’ And Rudra continued, ‘If, O king of kings, thou canst, for twelve years, pour without intermission libations of clarified butter into the fire, thyself leading all the while the life of a Brahmacharin with rapt attention, then thou shalt obtain from me what thou askest.’ King Swetaki, thus addressed by Rudra, did all that he was directed to do by the wielder of the trident. And after twelve years had elapsed, he again came unto Maheswara. And Sankara, the Creator of the worlds upon seeing Swetaki, that excellent monarch, immediately said, in great gratification, ‘I have been gratified by thee, O best of kings, with this thy own act! But, O chastiser of foes, the duty of assisting at sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of foes, I will not myself assist at thy sacrifice today. There is on earth an exalted Brahmana who is even a portion of my own self. He is known by the name of Durvasa. Even that Brahmana endued with great energy will assist you in thy sacrifice. Let, therefore, every preparation be made.’ Hearing these words uttered by Rudra, the king, returning to his own capital, began to collect all that was necessary. After everything had been collected, the monarch again presented himself before Rudra and said, ‘Every necessary article hath been collected, and all my preparations are complete, through thy grace, O god of gods! Let me, therefore, be installed at the sacrifice tomorrow.’ Having heard these words of that illustrious king, Rudra summoned Durvasa before him and said. ‘This, O Durvasa, is that best of monarchs called Swetaki. At my command, O best of Brahmanas, assist even this king in his sacrifice.’ And the Rishi Durvasa said unto Rudra, ‘So be it.’ Then the sacrifice for which king Swetaki had made those preparations, took place. And the illustrious monarch’s sacrifice was performed according to the ordinance and in proper season. And the gifts, on that occasion, unto the Brahmanas were large. And after that monarch’s sacrifice had come to an end, all the other priests who had come to assist at it went away with Durvasa’s leave. All other Sadasyas also of immeasurable energy, who had been installed at that sacrifice, then went away. That exalted monarch then entered his own palace, worshipped by exalted Brahmanas conversant with the Vedas, eulogised by chanters of panegyrical hymns and congratulated by the citizens.
Vaisampayana said, “O leader of men, I will tell you the story of the Khandava fire as narrated by the sages in the Purana. It is said, O king, in the Purana that there was a renowned king named Swetaki who possessed immense strength and skill, comparable to Indra himself. No one on earth matched him in sacrifices, generosity, or wisdom. Swetaki conducted the five major sacrifices and many others, all of which included substantial gifts to the Brahmanas. The heart of that monarch, O king, was always focused on sacrifices, religious ceremonies, and offerings of all kinds. King Swetaki, who was very wise, carried out sacrifices for many long years with the help of his priests, until those sacrificial priests, affected by constant smoke and growing weak, decided to leave him, unwilling to assist at his sacrifices any longer. The king, however, repeatedly invited them back, but they did not come to his sacrifice due to the pain in their eyes. Therefore, the king, following the direction of his own priests, invited others like them and completed the sacrifice he had started. After some time, King Swetaki wished to conduct another sacrifice that would last for a hundred years. But the renowned monarch could not find any priests to help him with it. The celebrated king then, along with his friends and relatives, casting off all laziness, persistently requested his priests to return by bowing to them, using conciliatory words, and offering gifts of wealth. All of them, however, refused to assist the king of unmatched energy in his endeavor. Then, the royal sage, growing angry, spoke to those Brahmanas in their retreats, saying, ‘If I were a fallen person or if I lacked respect and service towards you, then I would deserve to be abandoned by you and other Brahmanas without hesitation. But since I am neither degraded nor disrespectful to you, it is not right for you to obstruct my sacrifice or abandon me in this manner, O foremost Brahmanas, without good reason. I ask for your protection! You should be gracious towards me. But, if you abandon me out of enmity or any improper motive, I will seek assistance from other priests for my sacrifice, and by pleasing them with kind words and gifts, I will explain to them what I need done, so that they may fulfill it.’ After saying this, the monarch fell silent. And, O destroyer of foes, when those priests understood they could not assist at the king’s sacrifice, they pretended to be angry and said to that best of monarchs, ‘O greatest of kings, your sacrifices are relentless! By always assisting you, we are all exhausted. Therefore, you should grant us leave. O virtuous one, you are being unreasonable in your insistence (and urge us repeatedly). Go to Rudra! He will help you with your sacrifice!’ Hearing their words of scorn and anger, King Swetaki became furious. The monarch then went to the mountains of Kailasa and dedicated himself to intense penance there. O king, he began to worship Mahadeva with unwavering concentration, observing the strictest vows. Foregoing food at times, he spent a long period subsisting only on fruits and roots, sometimes at the twelfth hour and sometimes at the sixteenth hour of the day. King Swetaki stood for six months, absorbed in concentration, with arms raised and steadfast eyes, like the trunk of a tree or a column rooted to the earth. And, O Bharata, when Sankara finally became pleased with that tiger among kings, who was enduring such difficult penances, he revealed himself to him. The god spoke to the monarch in a calm and serious voice, saying, ‘O tiger among kings, O conqueror of foes, I am pleased with your penance! Blessed are you! Now ask for the boon you desire, O king.’ Hearing the words of Rudra, who has boundless energy, the royal sage bowed to the deity and replied, ‘O illustrious one, O you who are worshipped by the three worlds, if you are pleased with me, then, O god of gods, please assist me directly in my sacrifice!’ Upon hearing these words from the monarch, the exalted god was pleased and said, smilingly, ‘We do not directly assist in sacrifices: but since you, O king, have performed severe penances seeking a boon, I will, O conqueror of foes, help you with your sacrifice, on this condition.’ Rudra continued, ‘If, O king of kings, you can pour uninterrupted offerings of clarified butter into the fire for twelve years, while leading the life of a celibate with complete focus, then you shall receive from me what you ask.’ King Swetaki, thus instructed by Rudra, did everything he was told by the trident-wielder. After twelve years had passed, he approached Maheswara again. And Sankara, the Creator of the worlds, upon seeing Swetaki, that noble king, immediately expressed great satisfaction and said, ‘I am pleased with you, O best of kings, for this act of yours! However, O conqueror of foes, the duty of assisting at sacrifices rightfully belongs to the Brahmanas. Therefore, O enemy of foes, I will not assist at your sacrifice today. There is a highly revered Brahmana on earth who is even a part of my own self. He is known as Durvasa. That Brahmana, endowed with great power, will help you with your sacrifice. So, make all the necessary arrangements.’ Hearing Rudra's words, the king returned to his capital and began preparing everything needed. Once all was collected, the monarch came back before Rudra and said, ‘All necessary items have been gathered, and my preparations are complete, thanks to your grace, O god of gods! Please let me begin my sacrifice tomorrow.’ After hearing the words of that illustrious king, Rudra summoned Durvasa and said, ‘This, O Durvasa, is the best among kings named Swetaki. At my command, O greatest of Brahmanas, assist this king in his sacrifice.’ And the sage Durvasa replied to Rudra, ‘So be it.’ Then the sacrifice for which King Swetaki had made all preparations took place. And the noble monarch’s sacrifice was performed according to the rules and at the right time. The gifts given to the Brahmanas on that occasion were substantial. Once the king's sacrifice was completed, all the other priests who had come to assist departed with Durvasa’s permission. All the other Sadasyas of great energy, who had been engaged in that sacrifice, then also left. The exalted monarch then returned to his palace, honored by revered Brahmanas skilled in the Vedas, praised by singers of hymns, and congratulated by the citizens.
“Such was the history of that best of monarchs, the royal sage Swetaki, who, when the time came, ascended to heaven, having won great renown on earth, and accompanied by the Ritwiks and the Sadasyas that had helped him in life.’
“Such was the story of that greatest of kings, the wise royal Swetaki, who, when the time came, ascended to heaven, having achieved great fame on earth, and was accompanied by the Ritwiks and the Sadasyas who had assisted him in life.”
“Vaisampayana continued, ‘At that sacrifice of Swetaki, Agni had drunk clarified butter for twelve years. Indeed, clarified butter had been poured into Agni’s mouth in a continuous stream for that period. Having drunk so much butter, Agni, satiated, desired not to drink butter again from the hand of anybody else at any other sacrifice. Agni became pale, having lost his colour, and he could not shine as before. He felt a loss of appetite from surfeit, and his energy itself decreased and sickness afflicted him. Then when the drinker of sacrificial libations perceived that his energy was gradually diminishing, he went to the sacred abode of Brahman that is worshipped by all. Approaching the great Deity seated on his seat, Agni said, ‘O exalted one, Swetaki hath (by his sacrifice) gratified me to excess. Even now I am suffering from surfeit which I cannot dispel. O Lord of the universe, I am being reduced both in splendour and strength. I desire to regain, through thy grace, my own permanent nature.’ Hearing these words from Hutavaha, the illustrious Creator of all things smilingly replied unto him, saying, ‘O exalted one, thou hast eaten, for twelve years, a continuous stream of sacrificial butter poured into thy mouth! It is for this that illness hath seized thee. But, O Agni, grieve not for it. Thou shalt soon regain thy own nature. I shall dispel this surfeit of thine and the time for it is even come. The dreadful forest Khandava, that abode of the enemies of the gods, which thou hadst of old once consumed to ashes at the request of the gods, hath now become the home of numerous creatures. When thou will have eaten the fat of those creatures, thou shalt regain thy own nature. Proceed thither in haste to consume that forest with its living population. Thou wilt then be cured of thy malady.’ Hearing the words that fell from the lips of the Supreme Deity, Hutasana proceeded with great speed and soon reached the forest of Khandava in great vigour. Arrived there, he suddenly blazed forth in anger, assisted by Vayu. Beholding Khandava on fire the dwellers (in the forest) that were there, made great efforts to extinguish the conflagration. Elephants by hundreds of thousands, speeding in anger, brought water in their trunks and scattered it upon the fire. Thousands of many-hooded snakes, mad with anger, hastily began to scatter upon fire much water from those many hoods of theirs. And so, O bull of Bharata’s race, the other creatures dwelling in that forest, by various appliances and efforts, soon extinguished the fire. In this way, Agni blazed forth in Khandava repeatedly, even for seven times. And it was in this way that the blazing fire was extinguished there as often by the denizens of that forest.’”
“Vaisampayana continued, ‘During Swetaki's sacrifice, Agni had consumed clarified butter for twelve years straight. For that entire time, clarified butter was poured into Agni’s mouth nonstop. After drinking so much butter, Agni, feeling full, didn’t want to consume butter again from anyone at any other sacrifice. He became pale, losing his luster, and couldn't shine like before. He lost his appetite due to overindulgence, and his energy waned, causing him sickness. Then, noticing that his strength was gradually fading, he went to the sacred realm of Brahman, who is revered by all. Approaching the great Deity sitting on his throne, Agni said, ‘O exalted one, Swetaki has excessively satisfied me through his sacrifice. Even now, I suffer from a surplus that I cannot shake off. O Lord of the universe, I am diminishing in both brilliance and strength. I wish to regain, through your grace, my original state.’ Hearing these words from Hutavaha, the illustrious Creator of all things smiled and replied, ‘O exalted one, you have consumed a continuous stream of sacrificial butter for twelve years! That is why illness has overtaken you. But, O Agni, do not mourn. You will soon regain your true nature. I will remove this surplus, and the time for that has come. The terrible Khandava forest, a refuge for the enemies of the gods, which you once reduced to ashes at the gods' request, has now become home to numerous creatures. When you feast on the fat of those creatures, you will recover your true nature. Hurry there to consume that forest along with its inhabitants. Then, you will be cured of your ailment.’ Upon hearing the words of the Supreme Deity, Hutasana rushed off with great speed and soon arrived at the Khandava forest full of vigor. Once there, he ignited in anger, assisted by Vayu. As Khandava blazed, the forest dwellers made great efforts to put out the flames. Elephants by the thousands, rushing in anger, brought water in their trunks and sprayed it over the fire. Thousands of many-headed snakes, furious, quickly showered water from their many hoods onto the flames. Thus, O strength of Bharata’s lineage, the other creatures inhabiting that forest, through various means and efforts, quickly extinguished the fire. In this way, Agni erupted in Khandava repeatedly, even seven times. And thus, the raging fire was put out there by the forest's inhabitants.’”
SECTION CCXXVI
(Khandava-daha Parva continued)
“Vaisampayana said, ‘Then Havyavahana (Agni) in anger and disappointment, with his ailment uncured, went back to the Grandsire. And he represented unto Brahman all that had happened: The illustrious deity, reflecting for a moment, said unto him, ‘O sinless one. I see a way by which thou mayest consume the forest of Khandava today in the very sight of Indra. Those old deities, Nara and Narayana, have become incarnate in the world of men to accomplish the business of the celestials. They are called on earth Arjuna and Vasudeva. They are even now staying in the forest of Khandava. Solicit them for aiding thee in consuming that forest. Thou shalt then consume the forest even if it be protected by the celestials. They will certainly prevent the population of Khandava from escaping, and thwart Indra also (in aiding any one in the escape). I have no doubt of this!’ Hearing these words, Agni came in haste unto Krishna and Partha. O king, I have already told thee what he said, having approached the illustrious pair. O tiger among kings, hearing those words of Agni who was desirous of consuming the forest of Khandava against the will of Indra, Vibhatsu said unto him these words well-suited to the occasion, I have numberless excellent celestial weapons with which I can fight even many wielders of the thunderbolt. But, O exalted one, I have no bow suited to the strength of my arms, and capable of bearing the might I may put forth in battle. In consequence of the lightness of my hands also I require arrows that must never be exhausted. My car also is scarcely able to bear load of arrows that I would desire to keep by me. I desire celestial steeds of pure white, possessing the speed of the wind; and a car possessing the splendour of the sun and the clatter of whose wheels should resemble the roar of the clouds. Then, there is no weapon suited to Krishna’s energy and with which Madhava can slay Nagas and Pisachas. O exalted one, it behoveth thee to give us the means by which success may be achieved and by which we may thwart Indra in pouring his showers upon that extensive forest. O Pavaka, we are ready to do all that manliness and prowess can do. But, O exalted one, it behoveth thee to give us the adequate means.’”
Vaisampayana said, “Then Havyavahana (Agni), frustrated and angry, went back to the Grandsire with his ailment still not healed. He explained to Brahman everything that had happened: The great deity, after thinking for a moment, said to him, ‘O sinless one, I see a way for you to burn the Khandava forest today right in front of Indra. Those ancient deities, Nara and Narayana, have taken human form to fulfill the needs of the celestials. They are known on earth as Arjuna and Vasudeva. They are currently in the Khandava forest. Ask them to help you burn that forest. You will succeed even if it is protected by the gods. They will certainly prevent the inhabitants of Khandava from escaping and will thwart Indra from helping anyone escape. I have no doubt about this!’ Hearing these words, Agni hurried to Krishna and Partha. O king, I have already told you what he said when he approached the illustrious duo. O tiger among kings, upon hearing Agni’s words, who wanted to burn the Khandava forest against Indra’s wishes, Vibhatsu replied with words fitting for the situation, ‘I possess countless excellent celestial weapons that can fight even many who wield the thunderbolt. However, O exalted one, I lack a bow that matches my strength and can withstand the power I intend to unleash in battle. Because of the lightness of my hands, I also need arrows that will never run out. My chariot can barely carry the load of arrows I would like to have with me. I desire celestial steeds as pure as white, swift as the wind, and a chariot that shines like the sun, whose wheels make a sound like the roar of clouds. Furthermore, there is no weapon suitable for Krishna’s energy that could help Madhava defeat the Nagas and Pisachas. O exalted one, it is fitting for you to provide us with the necessary means to achieve success and to thwart Indra’s rain over that vast forest. O Pavaka, we are ready to do everything that bravery and skill can accomplish. But, O exalted one, it is essential for you to provide us with adequate means.’”
SECTION CCXXVII
(Khandava-daha Parva continued)
“Vaisampayana, said, ‘Thus addressed by Arjuna, the smoke-bannered Hutasana, desirous of an interview with Varuna, recollected that son of Aditi,—that deity protecting one of the points of the heavens and having his home in the water and ruling that element. Varuna, knowing that he was thought of by Pavaka, immediately appeared before that deity. The smoke-bannered celestial welcoming with reverence the ruler of the waters, that fourth of the Lokapalas, said unto that eternal god of gods, ‘Give me without loss of time that bow and quiver, and that ape-bannered car also, which were obtained from king Soma. Partha will achieve a great task with Gandiva, and Vasudeva also with the discus! Give both, therefore, unto me today.’ Hearing these words, Varuna replied unto Pavaka, saying, ‘Well, I am giving them.’ He then gave that wonderful jewel of a bow that was endued with great energy. That bow was the enhancer of fame and achievements, and was incapable of being injured by any weapon. It was the chief of all weapons, and the grinder of them all. And it was the smiter of hostile armies and was alone equal to a hundred thousand bows. It was the multiplier of kingdoms, and was variegated with excellent colours. It was well-adorned, and beautiful to behold, and without a mark of weakness or injury anywhere. And it was always worshipped both by the celestials and the Gandharvas. Varuna also gave two inexhaustible quivers, and he also gave a car furnished with celestial weapons and whose banner bore a large ape. Yoked unto that car were steeds white as silver of the fleecy clouds, and born in the region of the Gandharvas, and decked with golden harness, and resembling in fleetness the wind or the mind. And it was equipped with implement of war, and was incapable of being vanquished by the celestials or the Asuras. Its splendour was great and the sounds of its wheels was tremendous. It delighted the heart of every creature that looked at it. It had been made by Viswakarman, the architect of the universe and one of the lords of creation, after severe ascetic meditation. Its splendour, like that of the sun, was so great that no one could gaze at it. It was the very car from which the lord Soma had vanquished the Danavas. Resplendent with beauty, it looked like an evening cloud reflecting the effulgence of the setting sun. It was furnished with an excellent flag-staff of golden colour and great beauty. And there sat upon that flag-staff a celestial ape of form fierce like that of a lion or a tiger. Stationed on high, the ape seemed bent upon burning everything it beheld. And upon the (other) flags were various creatures of large size, whose roars and yells caused the enemy’s soldiers to faint. Then Arjuna, accoutred in mail and armed with the sword, and his fingers cased in leathern gloves, walking round that excellent car adorned with numerous flags and bowing unto the gods, ascended it like a virtuous man riding in the celestial car that bears him to heaven. And taking up that celestial and first of bows created by Brahman of old and called Gandiva, Arjuna was filled with joy. And bowing unto Hutasana, Partha endued with great energy, took up the bow and strung it forcibly. Those who heard the noise that was made while the mighty Pandava strung that bow, quaked with fear. And having obtained that car and that bow, and the two inexhaustible quivers, the son of Kunti became glad and thought himself competent to assist at the task. And Pavaka then gave unto Krishna a discus with an iron pole attached to a hole in the centre. And it was a fiery weapon and became his favourite. Having obtained that weapon, Krishna also became equal to the task. Pavaka then, addressing Krishna, said, ‘With this, O slayer of Madhu, thou shalt be able without doubt to vanquish in battle even foes that are not human. With this weapon, without doubt, thou shalt be superior in battle to men and gods, and Rakshasas and Pisachas, and Daityas and Nagas. And thou shalt certainly be able with this to smite all. And, O Madhava, hurled by thee in battle at thy foes, this weapon will irresistibly slay the enemy and again come back into thy hands.’ And the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki, capable of slaying every Daitya and producing, when hurled, a roar like that of the thunder. Then Arjuna and Achyuta, filled with joy said unto Pavaka, ‘O exalted one, furnished with weapons and knowing their use, possessed of cars with flags and flagstaffs, we are now able to fight with even all the celestials and the Asuras (together), let alone the wielder of the thunderbolt desirous of fighting for the sake of the Naga (his friend Takshaka).’ Arjuna also said, ‘O Pavaka, while Hrishikesa, endued with abundant energy, moves on the field of battle with this discus in hand, there is nothing in the three worlds that he will not be able to consume by hurling this weapon. Having obtained the bow Gandiva and this couple of inexhaustible quivers I also am ready to conquer in battle the three worlds. Therefore, O lord, blaze thou forth as thou likest, surrounding this large forest on every side. We are quite able to help thee.’
Vaisampayana said, “After Arjuna spoke, the smoke-bannered Hutasana, eager to meet Varuna, remembered that son of Aditi, the deity who protects one of the cardinal points of the heavens, resides in water, and governs that element. Varuna, aware that Pavaka was thinking of him, immediately appeared before the deity. The smoke-bannered celestial respectfully welcomed the ruler of the waters, that fourth of the Lokapalas, and said to the eternal god of gods, ‘Please quickly give me that bow and quiver, and that ape-bannered chariot too, which were obtained from King Soma. Partha will accomplish a great task with Gandiva, and Vasudeva will do so with the discus! Therefore, grant both to me today.’ Upon hearing this, Varuna replied to Pavaka, saying, ‘Alright, I will give them.’ He then provided that magnificent jewel of a bow endowed with great power. This bow would enhance fame and achievements and could not be harmed by any weapon. It was the greatest of all weapons, capable of crushing others, and was powerful enough to take down entire enemy armies, equal to a hundred thousand bows combined. It multiplied kingdoms and was decorated with beautiful colors. It was well-crafted, stunning to look at, and showed no sign of weakness or damage anywhere. It was always revered by both the celestials and the Gandharvas. Varuna also gave two endless quivers, as well as a chariot equipped with celestial weapons that bore a large ape on its banner. The chariot was drawn by steeds as white as silver clouds, born in the land of the Gandharvas, adorned with golden harnesses, and as swift as the wind or the human mind. It was armed and indestructible, unmatched by either celestials or Asuras. Its brilliance was immense, and the sound of its wheels was thunderous. It brought joy to every creature that looked upon it. Crafted by Viswakarman, the architect of the universe and one of the lords of creation, it was made after intense ascetic meditation. Its radiance was so bright, like the sun, that no one could stare at it. This was the very chariot from which Lord Soma defeated the Danavas. Resplendent with beauty, it resembled an evening cloud lit up by the setting sun. It boasted an exquisitely beautiful golden flagstaff. Perched atop that flagstaff was a celestial ape, fierce as a lion or tiger, poised to incinerate everything in sight. Other flags bore various large creatures whose roars and yells made the enemy soldiers faint. Then Arjuna, clad in armor and armed with a sword, his fingers protected by leather gloves, circled that magnificent chariot adorned with numerous flags and, bowing to the gods, mounted it like a righteous man entering a celestial chariot that would take him to heaven. Taking up the celestial and ancient bow created by Brahman called Gandiva, Arjuna felt immense joy. Bowing to Hutasana, Partha, filled with energy, forcefully strung the bow. Those who heard the sound made by the mighty Pandava as he strung the bow trembled in fear. Having acquired the chariot, the bow, and the two endless quivers, the son of Kunti felt pleased and believed himself capable of aiding in the mission. Pavaka then gave Krishna a discus with an iron pole attached to a hole in the center. It was a fiery weapon that became his favorite. Upon receiving it, Krishna also felt equipped for the task. Pavaka then addressed Krishna, saying, ‘With this, O slayer of Madhu, you will surely be able to defeat even non-human foes in battle. With this weapon, you will undoubtedly surpass men, gods, Rakshasas, Pisachas, Daityas, and Nagas in combat. You will certainly be able to strike down all adversaries. And, O Madhava, when hurled by you in battle, this weapon will unavoidably slay the enemy and return to your hands.’ After this, Lord Varuna gave Krishna a mace named Kaumodaki, which could kill every Daitya and let out a roar like thunder when thrown. Then Arjuna and Achyuta, filled with excitement, said to Pavaka, ‘O exalted one, equipped with weapons and skilled in their use, with chariots adorned with flags and flagstaffs, we are now ready to fight even against all the celestials and Asuras combined, not to mention the wielder of the thunderbolt who seeks to battle for the sake of his friend Naga Takshaka.’ Arjuna also added, ‘O Pavaka, while Hrishikesa, filled with great energy, charges onto the battlefield with this discus in hand, there’s nothing in the three worlds he won’t be able to destroy by throwing this weapon. With the bow Gandiva and these two endless quivers, I am also prepared to conquer the three worlds in battle. Therefore, O lord, unleash your power as you wish, surrounding this great forest on all sides. We are fully capable of assisting you.’”
“Vaisampayana continued, ‘Thus addressed both by Dasarha and Arjuna, the illustrious god then put forth his most energetic form, and prepared to consume the forest. Surrounding it on all sides with his seven flames, he began to consume the forest of Khandava, exhibiting his all-consuming form like that at the end of the Yuga (cycle). And, O bull of Bharata’s race, surrounding that forest and catching it from all sides with a roar like that of the clouds, Agni made every creature within it tremble. And, O Bharata, that burning forest then looked resplendent like the king of mountains, Meru, blazing with the rays of the sun fallen thereupon.’”
“Vaisampayana continued, ‘After being addressed by Dasarha and Arjuna, the magnificent god then revealed his most powerful form and got ready to consume the forest. He surrounded it on all sides with his seven flames and started to engulf the Khandava forest, showcasing his all-consuming nature like at the end of a Yuga (cycle). And, O one from Bharata’s lineage, surrounding that forest and attacking it from all sides with a roar like thunderclouds, Agni made every creature within tremble. And, O Bharata, that burning forest then looked dazzling like the king of mountains, Meru, glowing with the rays of the sun that shone upon it.’”
SECTION CCXXVIII
(Khandava-daha Parva continued)
“Vaisampayana said, ‘Then those foremost of car-warriors (Krishna and Arjuna), riding in their cars and placing themselves on opposite sides of that forest, began a great slaughter, on all sides, of the creatures dwelling in Khandava. At whatever point any of the creatures residing in Khandava could be seen attempting to escape, thither rushed those mighty heroes (to prevent its flight). Indeed those two excellent cars seemed to be but one, and the two warriors also therein but one individual. And while the forest was burning, hundreds and thousands of living creatures, uttering frightful yells, began to run about in all directions. Some had particular limbs burnt, some were scorched with excessive heat, and some came out, and some ran about from fear. And some clasping their children and some their parents and brothers, died calmly without, from excess of affection, being able to abandon these that were dear to them. And many there were who biting their nether lips rose upwards and soon fell whirling into the blazing element below. And some were seen to roll on the ground with wings, eyes, and feet scorched and burnt. These creatures were all seen to perish there almost soon enough. The tanks and ponds within that forest, heated by the fire around, began to boil; the fishes and the tortoises in them were all seen to perish. During that great slaughter of living creatures in that forest, the burning bodies of various animals looked as if fire itself had assumed many forms. The birds that took wings to escape from that conflagration were pierced by Arjuna with his shafts, and cut into pieces, they fell down into the burning element below. Pierced all over with Arjuna’s shafts, the birds dropped down into the burning forest, uttering loud cries. The denizens of the forest, struck with those shafts, began to roar and yell. The clamour they raised was like unto the frightful uproar heard during the churning of the ocean (in days of yore). The mighty flames of the blazing fire reaching the firmament, caused great anxiety to the celestials themselves. Then all the illustrious dwellers in heaven went in a body unto him of a hundred sacrifices and thousand eyes, viz., their chief, that grinder of Asuras. Approaching Indra, the celestial said, ‘Why, O lord of immortals, doth Agni burn these creatures below? Hath the time come for the destruction of the world?’
“Vaisampayana said, ‘Then those top warriors (Krishna and Arjuna), driving their chariots and positioning themselves on opposite sides of that forest, began a massive slaughter of the creatures living in Khandava. Whenever any creatures from Khandava were spotted trying to escape, those mighty heroes rushed in to block their flight. Indeed, those two magnificent chariots seemed like one, and the two warriors inside them seemed like one individual. As the forest burned, hundreds and thousands of living beings, screaming in terror, scattered in all directions. Some had specific limbs burned, some were scorched from the intense heat, and some rushed out, while others fled in fear. Some, holding onto their children, parents, and siblings, died peacefully without being able to let go of those they loved. Many were seen biting their lips as they ascended and then quickly fell, spinning into the flames below. Others were seen rolling on the ground, their wings, eyes, and feet scorched and burned. These creatures quickly perished there. The tanks and ponds in that forest, heated by the surrounding fire, began to boil; the fish and turtles in them were seen to perish. During that massive slaughter of living beings in the forest, the burning bodies of various animals appeared as if the fire itself had taken many forms. The birds that tried to fly away from the blaze were shot down by Arjuna's arrows and fell into the flames below in pieces. Birds pierced by Arjuna’s arrows dropped down into the burning forest, crying out loudly. The forest dwellers, struck by those arrows, began to roar and scream. The noise they made was like the terrifying uproar heard during the churning of the ocean in ancient times. The fierce flames of the raging fire reached the sky, causing great worry even among the gods. Then all the noble inhabitants of heaven united and went to their leader with a hundred sacrifices and a thousand eyes, that grinder of Asuras. Approaching Indra, the celestial beings said, ‘Why, O lord of immortals, is Agni burning these beings below? Has the time come for the world’s destruction?’”
“Vaisampayana continued, ‘Hearing these words of the gods, and himself beholding what Agni was doing, the slayer of Vritra set out for the protection of the forest of Khandava. And Vasava, the chief of the celestials soon covering the sky with masses of clouds of every kind began to shower upon the burning forest. Those masses of clouds by hundreds and thousands, commanded by Indra began to pour rain upon Khandava in showers thick as the flag-staffs of battle-cars. But the showers were all dried up in the sky itself by the heat of the fire and could not, therefore, reach the fire at all! Then the slayer of Namuchi, getting angry with Agni, collected huge masses of clouds and caused them to yield a heavy downpour. Then with the flames contending with those heavy showers, and with masses of clouds overhead, that forest, filled with smoke and flashes of lightning, became terrible to behold.’”
“Vaisampayana continued, ‘After hearing the words of the gods and seeing what Agni was doing, the slayer of Vritra set out to protect the Khandava forest. Vasava, the leader of the gods, quickly filled the sky with all kinds of clouds and started to rain down on the blazing forest. Those massive clouds, commanded by Indra, began to pour down rain on Khandava in torrents as thick as the poles of battle chariots. But the rain evaporated in the heat of the fire before it could reach it! Then the slayer of Namuchi, furious with Agni, gathered huge clouds and made them unleash a heavy downpour. As the flames battled against the heavy rain and with clouds looming above, that forest, engulfed in smoke and flashes of lightning, became terrifying to see.’”
SECTION CCXXIX
(Khandava-daha Parva continued)
“Vaisampayana said, ‘Then Vibhatsu, the son of Pandu, invoking his excellent weapons, prevented that shower of rain by Indra, by means of a shower of his own weapons. And Arjuna of immeasurable soul soon covered the forest of Khandava with innumerable arrows like the moon covering the atmosphere with a thick fog. When the sky above that forest was thus covered with the arrows of Arjuna no living creature could then escape from below. And it so happened that while that forest was burning, Takshaka, the chief of the Nagas, was not there, having gone at that time to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka, was there. He made great efforts to escape from that fire; but confined by Arjuna’s shafts he succeeded not in finding a way. It was then that his mother, the daughter of a snake, determined to save him by swallowing him first. His mother first swallowed his head and then was swallowing his tail. And desirous of saving her son, the sea-snake rose (up from the earth) while still employed in swallowing her son’s tail. But Arjuna as soon as he beheld her escaping, severed her head from her body by means of a sharp and keen-edged arrow. Indra saw all this, and desiring to save his friend’s son, the wielder of the thunderbolt, by raising a violent wind, deprived Arjuna of consciousness. During those few moments, Aswasena succeeded in effecting his escape. Beholding that manifestation of the power of illusion, and deceived by that snake, Arjuna was much enraged. He forthwith cut every animal seeking to escape by the skies, into two, three, or more pieces. And Vibhatsu in anger, and Agni, and Vasudeva also, cursed the snake that had escaped so deceitfully, saying, ‘Never shalt thou be famous!’ And Jishnu remembering the deception practised upon him, became angry, and covering the firmament with a cloud of arrows, sought to fight with him of a thousand eyes. The chief of the celestials also, seeing Arjuna in anger, sought to fight with him, and hurled his own fierce weapons, covering the wide expanse of the firmament. Then the winds, making a loud roar and agitating all the oceans, brought together masses of clouds in the sky, charged with torrents of rain. Those masses of clouds began to vomit thunder and terrible flashes of lightning charged with the thunderclap. Then Arjuna possessing a knowledge of means, hurled the excellent weapon called Vayavya with proper mantras to dispel those clouds. With that weapon the energy and force of Indra’s thunderbolt and of those clouds were destroyed. And the torrents of rain with which those clouds were charged were all dried up, and the lightning that played amongst them was also destroyed. Within a moment the sky was cleared of dust and darkness, and a delicious, cool breeze began to blow and the disc of the sun resumed its normal state. Then the eater of clarified butter (Agni), glad because none could baffle him, assumed various forms, and sprinkled over with the fat exuded by the bodies of creatures, blazed forth with all his flames, filling the universe with his roar. Then numerous birds of the Garuda tribe bearing excellent feathers, beholding that the forest was protected by Krishna and Arjuna, descended filled with pride, from the upper skies, desirous of striking those heroes with their thunderlike wings, beaks and claws. Innumerable Nagas also, with faces emitting fire descending from high, approached Arjuna, vomiting the most virulent poison all the while. Beholding them approach, Arjuna cut them into pieces by means of arrows steeped in the fire of his own wrath. Then those birds and snakes, deprived of life, fell into the burning element below. And there came also, desirous of battle, innumerable Asuras with Gandharvas and Yakshas and Rakshasas and Nagas sending forth terrific yells. Armed with machines vomiting from their throats (mouths?) iron balls and bullets, and catapults for propelling huge stones, and rockets, they approached to strike Krishna and Partha, their energy and strength increased by wrath. But though they rained a perfect shower of weapons, Vibhatsu, addressing them reproachfully, struck off their heads with his own sharp arrows. That slayer of foes, Krishna, also, endued with great energy, made a great slaughter of the Daitya and the Danava with his discus. Many Asuras of immeasurable might, pierced with Krishna’s arrows and smitten with the force of his discus, became motionless like waifs and strays stranded on the bank by the violence of the waves. Then Sakra the lord of the celestials, riding on his white elephant, rushed at those heroes, and taking up his thunderbolt which could never go in vain, hurled it with great force. And the slayer of Asuras said unto the gods, ‘These two are slain.’ Beholding the fierce thunderbolt about to be hurled by their chief, the celestials all took up their respective weapons. Yama, O king, took up the death-dealing mace, and Kuvera his spiked club, and Varuna his noose and beautiful missile. And Skanda (Kartikeya) took up his long lance and stood motionless like the mountain of Meru. The Aswins stood there with resplendent plants in their hands. Dhatri stood, bow in hand, and Jaya with a thick club. Tvashtri of great strength took up in wrath, a huge mountain and Surya stood with a bright dart, and Mrityu with a battle-axe. Aryaman stalked about with a terrible bludgeon furnished with sharp spikes, and Mitra stood there with a discus sharp as a razor. And, O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna and Partha with bows and scimitars in hand. And Rudras and the Vasus, the mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with their own energy,—these and many other celestials, armed with various weapons rushed against those exalted of men, Krishna and Partha, for smiting them down. Then were seen in that great conflict wonderful portents all around robbing every creature of his sense, and resembling those that appeared at the time of the universal dissolution. But Arjuna and Krishna, fearless and invincible in battle, beholding Sakra and the other celestials prepared for fight, calmly waited, bows in hands. Skilled in battle, those heroes in wrath assailed the advancing host of celestials with their own thunderlike arrows. The celestials repeatedly routed by Krishna and Arjuna, at last left the field of battle for fear and sought the protection of Indra. The Munis who were witnessing the battle from the skies, beholding the celestials defeated by Madhava and Arjuna, were filled with wonder. Sakra also repeatedly witnessing their prowess in battle, became exceedingly gratified, and once more rushed to the assault. The chastiser of Paka then caused a heavy shower of stones, desiring to ascertain the prowess of Arjuna who was able to draw the bow even with his left hand. Arjuna, in great wrath, dispelled with his arrows that thick shower. Then he of a hundred sacrifices beholding that shower baffled, once more caused a thicker shower of stones. But the son of the chastiser of Paka (viz., Arjuna) gratified his father by baffling that shower also with his swift arrows. Then Sakra, desirous of smiting down the son of Pandu, tore up with his hands a large peak from Mandara, with tall trees on it, and hurled it against him. But Arjuna divided that mountain-peak into a thousand pieces by his swift-going and fire-mouthed arrows. The fragments of that mountain, in falling through the skies, looked as if the sun and the moon and the planets, displaced from their positions fell down on earth. That huge peak fell down upon that forest and by its fall killed numerous living creatures that dwelt in Khandava.’”
“Vaisampayana said, ‘Then Vibhatsu, the son of Pandu, calling upon his incredible weapons, stopped that downpour sent by Indra with a hail of his own arrows. Arjuna, possessing a boundless spirit, soon filled the forest of Khandava with countless arrows, just as the moon envelops the sky in thick fog. When the sky above that forest was covered with Arjuna's arrows, no creature could escape. During the burning of the forest, Takshaka, the king of the Nagas, was absent, having gone to Kurukshetra. However, Aswasena, the powerful son of Takshaka, was present. He tried desperately to escape the flames, but trapped by Arjuna's arrows, he found no way out. At that moment, his mother, the daughter of a snake, decided to save him by swallowing him. She first swallowed his head and then his tail. Eager to save her son, the sea-snake rose up from the earth while still busy swallowing his tail. But as soon as Arjuna saw her trying to flee, he cut off her head with a sharp arrow. Indra witnessed all this, and wanting to save his friend's son, the wielder of the thunderbolt created a fierce wind that knocked Arjuna unconscious. In that brief moment, Aswasena managed to escape. Seeing this trickery and being deceived by the snake, Arjuna was furious. He immediately shot every creature trying to flee into the skies, slicing them into two, three, or more pieces. Vibhatsu, in anger, along with Agni and Vasudeva, cursed the snake that escaped so cunningly, declaring, 'You shall never be renowned!' Remembering the deceit he suffered, Jishnu became enraged and covered the sky with a cloud of arrows, determined to battle the thousand-eyed one. The chief of the celestials saw Arjuna's fury, sought to confront him, and launched his powerful weapons across the vast sky. The winds roared loudly and stirred the oceans, gathering storm clouds, charged with torrential rain. Those clouds began to unleash thunder and fierce flashes of lightning. Then Arjuna, with his skillful knowledge, hurled the exceptional weapon called Vayavya, using the right mantras to disperse the clouds. With that weapon, the power of Indra’s thunderbolt and those clouds was destroyed. The torrential downpour they brought was eliminated, and the lightning vanished. In an instant, the sky cleared of dust and darkness, a refreshing breeze started blowing, and the sun returned to its usual brightness. Then Agni, satisfied that no one could thwart him, took on various forms, magnificently blazing with flames, filling the universe with his roar. Countless Garuda birds, proudly seeing that the forest was defended by Krishna and Arjuna, descended from the higher skies, aiming to strike those heroes with their thunderous wings, beaks, and claws. Numerous Nagas with faces blazing fire approached Arjuna, constantly spewing deadly poison. Noticing their arrival, Arjuna shot them down with arrows ignited by his wrath. Those defeated birds and snakes plummeted into the burning fire below. Many Asuras, along with Gandharvas, Yakshas, Rakshasas, and Nagas, accompanied by terrifying roars, came forward for battle. Armed with machines that spat iron balls, bullets, and catapults for launching massive stones and rockets, they advanced to attack Krishna and Partha, fueled by their anger. But even as they unleashed a torrential rain of weapons, Vibhatsu reproached them and beheaded them with his sharp arrows. The slayer of Asuras, Krishna, also overwhelmed the Daitya and Danava with his discus. Numerous powerful Asuras, struck by Krishna’s arrows and beaten by the force of his discus, became motionless like driftwood caught on the shore by tempestuous waves. Then Sakra, the lord of the celestials, mounted on his white elephant, charged at those heroes, wielding his unerring thunderbolt, which he hurled with tremendous force. The slayer of Asuras declared to the gods, ‘These two will fall!’ Seeing the fierce thunderbolt ready to be thrown by their leader, all the celestials grabbed their weapons. Yama, O king, took up his lethal mace, Kuvera his spiked club, Varuna his noose and beautiful missile, and Skanda (Kartikeya) took his long lance and stood firm like the Meru mountain. The Aswins stood with radiant plants in their hands. Dhatri was armed with a bow, and Jaya carried a thick club. Tvashtri, consumed with anger, lifted an immense mountain, and Surya held a bright dart, while Mrityu wielded a battle-axe. Aryaman stalked around with a fearsome bludgeon, equipped with sharp spikes, and Mitra held a discus as sharp as a razor. And, O monarch, Pusha, Bhaga, and Savitri, in their fury, charged at Krishna and Partha, bows and scimitars in hand. Rudras, the Vasus, the powerful Maruts, the Viswedevas, and the Sadhyas, all glowing with their own energy—these and many other celestials, armed with various weapons, rushed towards Krishna and Partha to take them down. In that intense battle, astonishing signs appeared all around, disorienting every creature as if during universal destruction. But Arjuna and Krishna, fearless and unbeatable in combat, watching Sakra and the other celestials ready for battle, calmly stood their ground with bows in hand. Expertise in battle, those heroes, filled with anger, attacked the advancing hosts of celestials with their thunderous arrows. The celestials, repeatedly defeated by Krishna and Arjuna, ultimately retreated in fear, seeking refuge with Indra. The sages watching the fight from the skies, amazed by the celestials' defeats at the hands of Madhava and Arjuna, were astonished. Sakra, repeatedly witnessing their battle prowess, felt incredibly pleased and charged back into the fray. The punisher of Paka then unleashed a heavy onslaught of stones to test Arjuna's ability to shoot even with his left hand. In great anger, Arjuna countered that thick rain of stones with his arrows. When the son of the punisher of Paka saw his attack thwarted, he unleashed an even denser shower of stones. But Arjuna, the son of that punisher, satisfied his father by fending off that shower too with his swift arrows. Then Sakra, intent on bringing down the son of Pandu, uprooted a large peak from Mandara, still topped with tall trees, and hurled it at him. But Arjuna split that mountain peak into a thousand pieces with his swift, fiery arrows. The fragments of that mountain, falling through the sky, resembled the sun, moon, and planets being violently dislodged from their orbits to crash onto the earth. That massive peak crashed down upon the forest, killing many creatures that lived in Khandava.’”
SECTION CCXXX
(Khandava-daha Parva continued)
“Vaisampayana said, ‘Then the inhabitants of the forest of Khandava, the Danavas and Rakshasas and Nagas and wolves and bears and other wild animals, and elephants with rent temples, and tigers, and lions with manes and deer and buffaloes by hundreds, and birds, and various other creatures, frightened at the falling stones and extremely anxious, began to fly in all directions. They saw the forest (burning all around) and Krishna and Arjuna also ready with their weapons. Frightened at the terrible sounds that were audible there those creatures lost their power of movement. Beholding the forest burning in innumerable places and Krishna also ready to smite them down with his weapons, they all set up a frightful roar. With that terrible clamour as also with the roar of fire, the whole welkin resounded, as it were, with the voice of portentous clouds. Kesava of dark hue and mighty arms, in order to compass their destruction, hurled at them his large and fierce discus resplendent with its own energy. The forest-dwellers including the Danavas and the Rakshasas, afflicted by that weapon, were cut in hundreds of pieces and fell unto the mouth of Agni. Mangled by Krishna’s discus, the Asuras were besmeared with blood and fat and looked like evening clouds. And, O Bharata, he of the Vrishni race moved able like death itself, slaying Pisachas and birds and Nagas and other creatures by thousands. The discus itself, repeatedly hurled from the hands of Krishna, that slayer of all foes, came back to his hands after slaughtering numberless creatures. The face and form of Krishna that soul of every created thing—became fierce to behold while he was thus employed in the slaughter of the Pisachas, Nagas and Rakshasas. No one among the celestials, who had mustered there could vanquish in battle Krishna and Arjuna. When the celestials saw that they could not protect that forest from the might of Krishna and Arjuna by extinguishing that conflagration, they retired from the scene. Then, O monarch, he of a hundred sacrifices (Indra), beholding the immortals retreat, became filled with joy and applauded Krishna and Arjuna. And when the celestials gave up the fight, an incorporeal voice, deep and loud, addressing him of a hundred sacrifices, said, ‘Thy friend Takshaka, that chief of snakes, hath not been slain! Before the conflagration commenced in Khandava he had journeyed to Kurukshetra. Know from my words, O Vasava, that Vasudeva and Arjuna are incapable of being vanquished in battle by any one! They are Nara and Narayana—those gods of old heard of in heaven! Thou knowest what their energy is and what their prowess. Invincible in battle, these best of old Rishis are unconquerable by any one in all the worlds! They deserve the most reverential worship of all the celestials and Asuras; of Yakshas and Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas. Therefore, O Vasava, it behoveth thee to go hence with all the celestials. The destruction of Khandava hath been ordained by Fate!’ Then the chief of the immortals, ascertaining those words to be true abandoned his wrath and jealousy, and went back to heaven. The dwellers in heaven, O monarch, beholding the illustrious Indra abandon the fight, followed him with all their soldiers. Then those heroes, Vasudeva and Arjuna, when they saw the chief of the celestials retreat accompanied by all the gods, set up a leonine roar. And, O monarch, Kesava and Arjuna, after Indra had left the scene, became exceedingly glad. Those heroes then fearlessly assisted at the conflagration of the forest. Arjuna scattered the celestials like the wind scattering the clouds, and slew with showers of his arrows, numberless creatures that dwelt in Khandava. Cut off by Arjuna’s arrows, no one amongst the innumerable creatures could escape from the burning forest. Far from fighting with him, none amongst even the strongest creatures mustered there could look at Arjuna whose weapons were never futile. Sometimes piercing hundred creatures with one shaft and sometimes a single creature with hundred shafts, Arjuna moved about in his car. The creatures themselves, deprived of life, began to fall into the mouth of Agni (god of fire), struck down as it were by death itself. On the banks of rivers or on uneven plains or on crematoriums, go where they did, the creatures (dwelling in Khandava) found no ease, for wherever they sought shelter there they were afflicted by the heat. And hosts of creatures roared in pain, and elephants and deer and wolves set up cries of affliction. At that sound the fishes of the Ganges and the sea, and the various tribes of Vidyadharas dwelling in that forest all became frightened. O thou of mighty arms, let alone battling with them, no one, could even gaze at Arjuna and Janardana of dark hue. Hari slew with his discus those Rakshasas and Danavas and Nagas that rushed at him in bands. Of huge bodies, their heads and trunks were cut off by the swift motion of the discus, and deprived of life they fell down into the blazing fire. Gratified with large quantities of flesh, blood, and fat, the flames rose up to a great height without a curling wreath of smoke. Hutasana (fire-god) with blazing and coppery eyes, and flaming tongue and large mouth, and the hair on the crown of his head all fiery, drinking, with the help of Krishna and Arjuna, that nectar-like stream of animal fat, became filled with joy. Gratified greatly, Agni derived much happiness.
Vaisampayana said, “Then the creatures of the Khandava forest, including the Danavas, Rakshasas, Nagas, wolves, bears, and various wild animals, along with elephants with torn ears, tigers, lions with manes, hundreds of deer and buffaloes, birds, and many other beings, terrified by the falling stones and panicked, started to flee in all directions. They saw the forest burning all around them and Krishna and Arjuna ready with their weapons. Overcome by the terrifying sounds ringing in their ears, those creatures lost their ability to move. Seeing the forest ablaze in many places and Krishna preparing to strike them down with his weapons, they all let out a horrifying roar. The ground shook with that terrible noise and the roar of the flames, echoing like ominous clouds. Kesava, dark-skinned and powerful, aimed his large, fierce discus, glowing with its own energy, to bring about their destruction. The forest creatures, including the Danavas and Rakshasas, were sliced into hundreds of pieces by that weapon and fell into the mouth of Agni. Bloodied and battered by Krishna’s discus, the Asuras looked like dark evening clouds. And, O Bharata, the Vrishni warrior moved like death itself, slaying thousands of Pisachas, birds, Nagas, and other creatures. The discus, continuously thrown from Krishna's hands, who was the destroyer of all enemies, returned to him after eliminating countless beings. Krishna's face and form—the essence of every living creature—became fierce to witness as he was engaged in the slaughter of the Pisachas, Nagas, and Rakshasas. None of the celestials who had gathered there could defeat Krishna and Arjuna in battle. When the celestials realized they couldn't protect the forest from Krishna and Arjuna's might by extinguishing the fire, they withdrew from the scene. Then, O monarch, Indra, the lord of a hundred sacrifices, seeing the immortals retreat, felt joy and praised Krishna and Arjuna. And when the celestials retreated, a deep, loud voice addressed Indra, saying, ‘Your friend Takshaka, the chief of snakes, has not been killed! Before the fire started in Khandava, he went to Kurukshetra. Know this from my words, O Vasava, that Vasudeva and Arjuna cannot be defeated in battle by anyone! They are Nara and Narayana—the ancient gods known in heaven! You know their power and strength. Unbeatable in battle, these greatest of the ancient Rishis cannot be conquered by anyone in all the worlds! They deserve the utmost respect from all celestials and Asuras, from Yakshas, Rakshasas, and Gandharvas, as well as from humans, Kinnaras, and Nagas. Therefore, O Vasava, it’s best for you to leave along with all the celestials. The destruction of Khandava has been decreed by Fate!’ Then the chief of the immortals, confirming these words to be true, set aside his anger and jealousy and returned to heaven. The heavenly beings, O monarch, seeing the glorious Indra back down, followed him with all their forces. Then, those heroes, Vasudeva and Arjuna, upon witnessing the chief of the celestials retreating with all the gods, let out a powerful roar. And, O monarch, Kesava and Arjuna felt extremely happy after Indra had left the scene. Those heroes then boldly participated in the fire consuming the forest. Arjuna scattered the celestials like the wind scattering clouds and rained down arrows, killing countless creatures that dwelled in Khandava. Cut down by Arjuna’s arrows, no creature among the countless could escape from the burning forest. Far from battling him, even the strongest creatures present there couldn't meet Arjuna's gaze, as he wielded weapons that never failed. Sometimes he pierced a hundred creatures with one arrow and sometimes shot a hundred arrows at a single creature; Arjuna moved through the battlefield in his chariot. The slain creatures began to fall into the mouth of Agni, struck down as if by death itself. By the rivers, on uneven plains, or at crematoriums, wherever they fled, the Khandava creatures found no relief as they were tormented by the heat. Hosts of creatures cried out in anguish, and elephants, deer, and wolves raised cries of distress. At their cries, the fish in the Ganges and the sea, along with the various tribes of Vidyadharas living in that forest, all became frightened. O mighty one, not to mention fighting back, no one could even look at Arjuna and dark-skinned Janardana. Hari used his discus to slay those Rakshasas, Danavas, and Nagas that attacked him in groups. Their huge bodies were severed from their heads and trunks by the swift action of the discus, and lifeless, they fell into the raging fire. Satisfied with the abundant flesh, blood, and fat, the flames rose high without a single wispy curl of smoke. Hutasana (the fire-god), with blazing, coppery eyes, a flaming tongue, a wide mouth, and fiery hair atop his head, joyfully absorbed that nectar-like stream of animal fat with the aid of Krishna and Arjuna. Delighted, Agni was filled with happiness.”
“And it so happened that the slayer of Madhu suddenly beheld an Asura of the name of Maya escaping from the abode of Takshaka. Agni having Vayu for his car-driver, assuming a body with matted locks on head, and roaring like the clouds, pursued the Asura, desirous of consuming him. Beholding the Asura, Vasudeva stood with his weapon upraised, ready to smite him down, seeing the discus uplifted and Agni pursuing from behind to burn him, Maya said ‘Run to me, O Arjuna, and protect me!’ Hearing his affrighted voice Arjuna said, ‘Fear not!’ That voice of Arjuna, O Bharata, seemed to give Maya his life. As the merciful son of Pritha said unto Maya that there was nothing to fear, he of the Dasarha race no longer desired to slay Maya who was the brother of Namuchi, and Agni also burned him not.’
“And it just so happened that the slayer of Madhu suddenly saw an Asura named Maya fleeing from the lair of Takshaka. Agni, with Vayu as his charioteer, took on a form with matted hair and roared like thunder. He chased after the Asura, eager to consume him. When Vasudeva saw the Asura, he stood with his weapon raised, ready to strike him down. Noticing the discus lifted and Agni pursuing from behind to burn him, Maya shouted, ‘Run to me, O Arjuna, and protect me!’ Hearing his terrified voice, Arjuna reassured him, ‘Don’t be afraid!’ That reassuring voice of Arjuna, O Bharata, seemed to give Maya a new lease on life. As the compassionate son of Pritha told Maya that there was nothing to fear, the one from the Dasarha lineage lost any desire to kill Maya, the brother of Namuchi, and Agni also did not burn him.”
“Vaisampayana continued, ‘Protected from Indra by Krishna and Partha, Agni gifted with great intelligence, burned that forest for five and ten days. And while the forest burned Agni spared only six of its dwellers, viz., Aswasena, Maya, and four birds called Sarngakas.’”
“Vaisampayana continued, ‘Shielded from Indra by Krishna and Partha, Agni, who was very clever, set that forest on fire for fifteen days. While the forest was burning, Agni only spared six of its inhabitants: Aswasena, Maya, and four birds known as Sarngakas.’”
SECTION CCXXXI
(Khandava-daha Parva continued)
“Janamejaya said, ‘O Brahmana, tell me why and when that forest burnt in that way, Agni consumed not the birds called Sarngakas? Thou hast, O Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not having been consumed. But thou hast not as yet said what the cause was of the escape of the Sarngakas? The escape of those birds, O Brahmana, appeareth to me to be wonderful. Tell us why they were not destroyed in that dreadful conflagration.’
“Janamejaya said, ‘O Brahmana, please tell me why and when that forest burned like that, and why Agni didn't consume the birds called Sarngakas? You have shared with us the reasons why Aswasena and the Danava Maya weren't destroyed. But you still haven't explained why the Sarngakas escaped. Their survival seems amazing to me. Please tell us why they weren't harmed in that terrible fire.’”
“Vaisampayana said, ‘O slayer of all foes, I shall tell thee all as to why Agni did not burn up those birds during the conflagration. There was, O king, a great Rishi known by the name of Mandapala, conversant with all the shastras, of rigid vows, devoted to asceticism, and the foremost of all virtuous persons. Following in the wake of Rishis that had drawn up their virile fluid, that ascetic, O monarch, with every sense under complete control, devoted himself to study and virtue. Having reached the opposite shores of asceticism, O Bharata, he left his human form and went to the region of the Pitris. But going thither he failed to obtain the (expected) fruit of his acts. He asked the celestials that sat around the king of the dead as to the cause of his treatment, saying, ‘Why have these regions become unattainable by me,—regions that I had thought had been acquired by me by my ascetic devotions? Have I not performed those acts whose fruits are these regions? Ye inhabitants of heaven, tell me why these regions are shut against me! I will do that which will give me the fruit of my ascetic penances.’
“Vaisampayana said, ‘O destroyer of all enemies, I will explain why Agni did not burn those birds during the fire. There was, O king, a great sage named Mandapala, who knew all the scriptures, followed strict vows, dedicated himself to asceticism, and was the best among all virtuous people. Following the example of other sages who had mastered their desires, that ascetic, O monarch, with complete self-control, devoted himself to study and virtue. After achieving the highest level of asceticism, O Bharata, he left his human form and went to the realm of the ancestors. However, upon arrival, he did not receive the rewards he expected. He asked the celestial beings gathered around the king of the dead what was wrong, saying, ‘Why have these realms become inaccessible to me—realms that I believed I had earned through my ascetic practices? Have I not performed the actions that should grant me access to these realms? O inhabitants of heaven, tell me why these realms are closed to me! I will do whatever it takes to receive the rewards of my penances.’”
“The celestials answered, ‘Hear, O Brahmana, of those acts and things on account of which men are born debtors. Without doubt, it is for religious rites, studies according to the ordinance, and progeny, that men are born debtors. These debts are all discharged by sacrifices, asceticism, and offspring. Thou art an ascetic and hast also performed sacrifices; but thou hast no offspring. These regions are shut against thee only for want of children. Beget children, therefore! Thou shalt then enjoy multifarious regions of felicity. The Vedas declared that the son rescueth the father from a hell called Put. Then, O best of Brahmanas, strive to beget offspring.’
“The celestials replied, ‘Listen, O Brahmana, to the reasons for which people are born as debtors. It’s clear that men take on these debts for religious practices, studying as prescribed, and having children. These debts are settled through sacrifices, self-discipline, and having offspring. You are an ascetic and have made sacrifices; however, you have no children. These realms are closed to you simply because you lack children. So, have children! Then you will enjoy many realms of happiness. The Vedas say that a son saves his father from a hell called Put. Therefore, O best of Brahmanas, do your best to have children.’”
“Vaisampayana continued, ‘Mandapala, having heard these words of the dwellers in heaven, reflected how best he could obtain the largest number of offspring within the shortest period of time. The Rishi, after reflection, understood that of all creatures birds alone were blest with fecundity. Assuming the form of a Sarngaka the Rishi had connection with a female bird of the same species called by the name of Jarita. And he begat upon her four sons who were all reciters of the Vedas. Leaving all those sons of his with their mother in that forest, while they were still within eggs, the ascetic went to (another wife called by the name of) Lapita. And, O Bharata, when the exalted sage went away for the company of Lapita, moved by affection for her offspring, Jarita became very thoughtful. Though forsaken by their father in the forest of Khandava, Jarita, anxious in her affection for them, could not forsake her offspring, those infant Rishis encased in eggs. Moved by parental affection, she brought up these children born of her, herself following the pursuits proper to her own species. Some time after, the Rishi, in wandering over that forest in the company of Lapita, saw Agni coming towards Khandava to burn it down. Then the Brahmana Mandapala, knowing the intention of Agni and remembering also that his children were all young moved by fear, gratified the god, of the burning element, that regent of the universe, endued with great energy. And he did this, desiring to put in a word for his unfledged offspring. Addressing Agni, the Rishi said, ‘Thou art, O Agni, the mouth of all the worlds! Thou art the carrier of the sacrificial butter! O purifier (of all sins), thou movest invisible with the frame of every creature! The learned have spoken of thee as an One, and again as possessed of triple nature. The wise perform their sacrifices before thee, taking thee as consisting of eight (mouths). The great Rishis declare that this universe hath been created by thee. O thou that feedest on sacrificial butter, without thee this whole universe would be destroyed in a single day. Bowing to thee, the Brahmanas, accompanied by their wives and children, go to eternal regions won by them by help of their own deeds. O Agni, the learned represent thee as the clouds in the heavens charged with lightning. O Agni, the flames put forth by thee consume every creature. O thou of great splendour, this universe hath been created by thee. The Vedas are thy word. All creatures, mobile and immobile, depend upon thee. Water primarily dependeth on thee, so also the whole of this universe. All offerings of clarified butter and oblations of food to the pitris have been established in thee. O god, thou art the consumer, and thou art the creator and thou art Vrihaspati himself (in intelligence). Thou art the twin Aswins; thou art Surya; thou art Soma; thou art Vayu.
Vaisampayana continued, “Mandapala, after hearing what the heavenly beings said, thought carefully about how he could have the most children in the shortest time. The sage realized that among all creatures, only birds were truly blessed with fertility. Taking the form of a Sarngaka, he mated with a female bird of the same type named Jarita. From her, he had four sons who became reciters of the Vedas. He left those sons with their mother in the forest while they were still in their eggs and went to another wife named Lapita. When the esteemed sage left for Lapita, Jarita became very thoughtful, moved by concern for her offspring. Although abandoned by their father in the Khandava forest, Jarita couldn’t abandon her young, those infant sages encased in eggs. Driven by maternal love, she raised her children, while also following the habits of her species. Some time later, while wandering through that forest with Lapita, the sage saw Agni heading toward Khandava to burn it down. Knowing Agni’s intentions and remembering that his children were still young, the Brahmana Mandapala, filled with fear, sought to appease the god of fire, the powerful lord of the universe. He did this hoping to speak on behalf of his unhatched children. Addressing Agni, the sage said, ‘O Agni, you are the mouth of all worlds! You carry the sacrificial butter! O purifier of all sins, you move invisibly within every creature! The wise have referred to you as One and also as possessing a triple nature. The learned perform their sacrifices before you, recognizing you as consisting of eight mouths. The great sages declare that this universe was created by you. O you who consume sacrificial butter, without you, the entire universe would be destroyed in a single day. Bowing to you, the Brahmanas, along with their wives and children, reach eternal realms they have earned through their own actions. O Agni, the knowledgeable liken you to the clouds in the sky charged with lightning. O Agni, your flames consume every creature. O you of great radiance, this universe has been created by you. The Vedas are your word. All creatures, both mobile and immobile, rely on you. Water primarily depends on you, as does the entire universe. All offerings of clarified butter and food to the ancestors have been established in you. O god, you are the consumer; you are the creator, and you are Vrihaspati himself in wisdom. You are the twin Aswins; you are Surya; you are Soma; you are Vayu.”
“Vaisampayana continued, ‘O monarch, thus praised by Mandapala, Agni was gratified with that Rishi of immeasurable energy; and the god, well-pleased, replied, ‘What good can I do to thee?’ Then Mandapala with joined palms said unto the carrier of clarified butter, ‘While thou burnest the forest of Khandava, spare my children.’ The illustrious bearer of clarified butter replied, ‘So be it.’ It was, therefore, O monarch, that he blazed not forth, while consuming the forest of Khandava, for the destruction of Mandapala’s children.’”
“Vaisampayana continued, ‘O king, after being praised by Mandapala, Agni was pleased with that sage of immense power; and the god, feeling satisfied, responded, ‘What can I do for you?’ Then Mandapala, with his palms joined, said to the god of fire, ‘While you are burning the Khandava forest, please spare my children.’ The great god of fire replied, ‘As you wish.’ So, O king, he did not unleash his full fury while consuming the Khandava forest, in order to protect Mandapala’s children.’”
SECTION CCXXXII
(Khandava-daha Parva continued)
“Vaisampayana said, ‘When the fire blazed forth in the forest of Khandava, the infant birds became very much distressed and afflicted. Filled with anxiety, they saw not any means of escape. Their mother, the helpless Jarita, knowing that they were too young to escape, was filled with sorrow and wept aloud. And she said, ‘Oh, the terrible conflagration, illuminating the whole universe and burning the forest down, approacheth towards us, increasing my woe. These infants with immature understanding, without feathers and feet, and the sole refuge of our deceased ancestors, afflict me. Oh, this fire approacheth, spreading fear all around, and licking with its tongue the tallest trees. But my unfledged children are incapable of effecting their escape. I myself am not capable of escaping, taking all these with me. Nor am I capable of abandoning them, for my heart is distressed on their account. Whom amongst my sons, shall I leave behind, and whom shall I carry with me? What (act) should I do now that is consistent with duty? What also do you, my infant sons, think? I do not, even by reflection, see any way of escape for you. I shall even cover you with my wings and die with you. Your cruel father left me some time before, saying, ‘Upon this Jaritari, because he is the eldest of my sons, will my race depend. My second Sarisrikka will beget progeny for the expansion of my ancestors’ race. My third, Stamvamitra, will be devoted to asceticism, and my youngest, Drona, will become the foremost of those acquainted with the Vedas.’ But how hath this terrible calamity overtaken us! Whom shall I take with me? As I am deprived of judgment what should I do that is consistent with duty? I do not see, by the exercise of my own judgment, the escape of my children from the fire!’
“Vaisampayana said, ‘When the fire raged in the Khandava forest, the baby birds became very distressed and scared. Filled with anxiety, they couldn't see any way to escape. Their mother, the helpless Jarita, knowing they were too young to get away, was overcome with sorrow and cried out loud. She said, ‘Oh, the terrible fire, lighting up the whole world and burning down the forest, is coming closer, increasing my grief. These little ones, with their immature understanding, without feathers and feet, and the only hope of our deceased ancestors, cause me such pain. Oh, this fire approaches, spreading fear everywhere, licking the tallest trees with its flames. But my unfledged children cannot escape. I myself can't get away, taking all of them with me. Nor can I leave them behind, for my heart aches for them. Which of my sons should I leave behind, and which should I take with me? What should I do that aligns with my duty? What do you, my baby sons, think? I cannot, even in my thoughts, see a way for you to escape. I will even cover you with my wings and face death with you. Your cruel father left me some time ago, saying, ‘My eldest son Jaritari will be responsible for my lineage. My second son Sarisrikka will have children to carry on my ancestors' legacy. My third son Stamvamitra will focus on asceticism, and my youngest, Drona, will be the greatest among those who know the Vedas.’ But how has this terrible disaster come to us! Whom should I take with me? Deprived of judgment, what should I do that is considered right? I just don’t see a way for my children to escape from this fire!’”
“Vaisampayana said, ‘Unto their mother indulging in these lamentations, the infant ones said. ‘O mother, relinquishing thy affection for us, go thou to a place where there is no fire. If we are killed here, thou mayest have other children born to thee. If thou, O mother be killed, we can have no more children in our race. Reflecting upon both these calamities, the time hath come for thee, O mother, to do that which is beneficial to our race. Do not be influenced by affection for thy offspring, which promises to destroy both us and thee. If thou savest thyself, our father, who is even desirous of winning regions of felicity, may have his wishes gratified.’
“Vaisampayana said, ‘To their mother who was filled with grief, the little ones said, ‘O mother, if you keep clinging to us, go to a place where there is no danger. If we are killed here, you can have other children. But if you are killed, there's no chance of more children in our family line. When you think about both these disasters, it’s time for you, O mother, to do what’s best for our family. Don’t let your love for us lead to the destruction of both you and us. If you save yourself, our father, who hopes to achieve happiness, may get what he wants.’"
“Hearing what the infants said. Jarita replied, ‘There is a hole here in the ground near to this tree, belonging to a mouse. Enter this hole without loss of time. You shall have then no fear of fire. After ye have entered it, I shall, ye children, cover its mouth with dust. This is the only means of escape that I see from the blazing fire. Then when the fire will be put out, I shall return hither to remove the dust. Follow my advice if you are to escape from the conflagration.’
“Hearing what the kids said, Jarita replied, ‘There’s a hole in the ground near this tree, and it belongs to a mouse. Get into that hole quickly. You won’t have to worry about the fire. Once you’re inside, I’ll cover the entrance with dirt. This is the only way I see to escape the flames. When the fire is out, I’ll come back to clear the dirt. Follow my advice if you want to get away from the blaze.’”
“The infant birds replied, ‘Without feathers we are but so many balls of flesh. If we enter the hole, certain it is that the carnivorous mouse will destroy us all. Beholding this danger before us, we cannot enter this hole. Alas, we do not see any means by which we may escape from the fire or from the mouse. We do not see how our father’s act of procreation may be prevented from becoming futile, and how also our mother may be saved. If we enter the hole, the mouse will destroy us; we remain where we are and the sky-ranging fire will destroy us. Reflecting upon both the calamities, a death by fire is preferable to a death by being eaten up. If we are devoured by the mouse within the hole, that death is certainly ignoble, whereas the destruction of the body in fire is approved by the wise.’”
“The baby birds said, ‘Without feathers, we're just lumps of flesh. If we go into the hole, the hungry mouse will definitely eat us all. Seeing this danger ahead, we can’t go into the hole. Unfortunately, we don’t see any way to escape from the fire or the mouse. We don’t know how our father’s act of creation can avoid being pointless, or how our mother can be saved. If we enter the hole, the mouse will kill us; if we stay here, the fire in the sky will destroy us. Considering both disasters, dying by fire seems better than being eaten. If we’re devoured by the mouse in the hole, that death is certainly shameful, while dying in fire is considered honorable by the wise.’”
SECTION CCXXXIII
(Khandava-daha Parva continued)
“Vaisampayana said, ‘Hearing those words of her sons Jarita continued, ‘The little mouse that had come out of this hole was seized by a hawk with his claws and carried away hence. Therefore, ye may fearlessly enter this hole now.’ The young ones replied, ‘We are not by any means certain of that mouse having been taken away by the hawk. There may be other mice living here. From them we have every fear. Whereas it is doubtful whether fire will at all approach us here. Already we see an adverse wind blowing the flames away. If we enter the hole, death is certain at the hands of the dwellers in the hole. But if we remain where we are, death is uncertain. O mother, a position in which death is uncertain is better than that in which it is certain. It is thy duty, therefore, to escape thyself, for, if thou livest thou mayest obtain other children as good.’
“Vaisampayana said, ‘After hearing those words, Jarita continued, ‘The little mouse that came out of this hole was caught by a hawk with its claws and carried away. So, you can enter this hole without fear now.’ The young ones replied, ‘We’re not sure that mouse was taken by the hawk. There could be other mice living here. We’re afraid of them. It’s uncertain whether fire will come close to us here. We can already see a strong wind blowing the flames away. If we go into the hole, death is certain from the creatures living there. But if we stay where we are, death is uncertain. Oh mother, a situation where death is uncertain is better than one where it’s certain. So it’s your duty to save yourself, because if you live, you might have other children just as good.’”
“Their mother then said, ‘Ye children, I myself saw the mighty hawk, that best of birds, swoop down and fly away with the mouse from the hole. And while he was flying away swiftly, I followed him behind and pronounced blessing on him for his having taken away the mouse from the hole. I said unto him. ‘O king of hawks, because thou art flying away with our enemy, the mouse, in thy claws, mayest thou, without a foe, live in heaven with a golden body.’ Afterwards when that hawk devoured the mouse, I came away, obtaining his leave. Therefore, ye children, enter this hole trustfully. Ye have nothing to fear. The mouse that was its inmate was seized and taken away by the hawk in my sight.’ The young ones again said, ‘O mother, we do not by any means know that the mouse hath been carried away by the hawk. We cannot enter this hole in the ground without being certain of the fact.’ Their mother said, ‘I know to a certainty that the mouse hath been carried away by the hawk. Therefore, ye children, ye have nothing to fear; do what I say.’ The young ones again said, ‘We do not, O mother, say that thou art dispelling our fears with a false story. For whatever is done by a person when his reason hath been disturbed can scarcely be said to be that person’s deliberate act. Thou hast not been benefited by us, nor dost thou know who we are. Why dost thou, therefore, strive to protect us at so much cost to thyself? Who are we to thee? Thou art young and handsome, and capable of seeking out thy husband. Go unto thy husband. Thou shalt obtain good children again. Let us by entering the fire attain to regions of felicity. If, however, the fire consume us not, thou mayest come back and obtain us again.’
Their mother then said, “Children, I saw the powerful hawk, the best of birds, swoop down and fly away with the mouse from its hole. As he flew away swiftly, I followed and blessed him for taking the mouse. I told him, ‘Oh king of hawks, since you’re flying away with our enemy, the mouse, in your claws, may you live in heaven with a golden body, free from foes.’ After the hawk ate the mouse, I left, having his permission. So, children, go into that hole with confidence. You have nothing to fear. The mouse that lived there was taken by the hawk right in front of me.” The young ones replied, “Oh mother, we can’t be sure the hawk really took the mouse. We can’t enter the hole until we know for certain.” Their mother insisted, “I know for certain the mouse was taken by the hawk. So, you children have nothing to worry about; just trust me.” The young ones said, “We’re not saying you’re just making up stories to calm our fears. When someone is disturbed, what they do can’t be called a planned action. You haven’t gained anything from us, nor do you really know who we are. Why do you try to protect us at such a cost to yourself? Who are we to you? You’re young and beautiful, and able to find a husband. Go to your husband, and you’ll have more good children. If we enter the fire, we’ll reach happier places. If the fire doesn’t burn us, you can come back and get us again.”
“Vaisampayana said, ‘The parent bird then, thus addressed by her sons, left them in Khandava and hastily went to the spot where there was no fire and there was safety. Then Agni in haste and with fierce flames approached the spot where the sons of Mandapala were. The young birds saw the blazing fire come towards them. Then Jaritari, the eldest of the four, in the hearing of Agni, began to speak.’”
“Vaisampayana said, ‘The mother bird then, after being addressed by her young, left them in Khandava and quickly flew to a safe place away from the fire. Then Agni, in a rush and with fierce flames, came toward the area where the sons of Mandapala were. The young birds saw the raging fire approaching them. Then Jaritari, the oldest of the four, began to speak within earshot of Agni.’”
SECTION CCXXXIV
(Khandava-daha Parva continued)
“Jaritari said, ‘The person that is wise remaineth wakeful in view of death. Accordingly, when the hour of death approacheth, he feeleth no pangs. But the person of perplexed soul, who remaineth not awake, when the hour of death comes, feeleth the pangs of death and never attaineth salvation.’
“Jaritari said, ‘The wise person stays alert in the face of death. So, when the moment of death comes, they feel no pain. But the confused person, who doesn’t stay awake, when death arrives, feels the pain of dying and never finds salvation.’”
“The second brother Sarisrikka, said, ‘Thou art patient and intelligent. The time is come when our lives are threatened. Without doubt, one only amongst many becometh wise and brave.’
“The second brother Sarisrikka said, ‘You are patient and smart. The time has come when our lives are at risk. Without a doubt, one person among many becomes wise and brave.’”
“The third brother, Stamvamitra, said, ‘The eldest brother is called the protector. It is the eldest brother that rescueth (the younger ones) from danger. If the eldest himself faileth to rescue them, what can the younger ones do?’
“The third brother, Stamvamitra, said, ‘The oldest brother is called the protector. It's the oldest brother who saves the younger ones from danger. If the oldest fails to rescue them, what can the younger ones do?’”
“The fourth and the youngest brother, Drona said, ‘The cruel god of fire, with seven tongues and seven mouths quickly cometh towards our habitation, blazing forth in splendour and licking up everything in his path.’
“The fourth and youngest brother, Drona, said, ‘The merciless god of fire, with seven tongues and seven mouths, is quickly coming toward our home, shining brightly and consuming everything in its way.’”
“Vaisampayana continued, ‘Having addressed one another thus, the sons of Mandapala then each devotedly addressed an eulogistic hymn to Agni. Listen now, O monarch, to those hymns as I recite them.’
“Vaisampayana continued, ‘After talking to each other like this, the sons of Mandapala each dedicated an appreciative hymn to Agni. Now, listen, O king, as I recite those hymns.’”
“Jaritari said, ‘Thou art, O fire, the soul of air! Thou art the body of the Earth’s vegetation! O Sukra, water is thy parent as thou art the parent of water! O thou of great energy, thy flames, like the rays of the sun, extend themselves above, below, behind, and on each side.’
“Jaritari said, ‘You are, O fire, the soul of air! You are the essence of the Earth’s plants! O Sukra, water is your parent just as you are the parent of water! O you of great energy, your flames, like the rays of the sun, stretch up, down, behind, and to each side.’”
“Sarisrikka said, ‘O smoke-bannered god, our mother is not to be seen, and we know not our father! Our feathers have not grown as yet. We have none to protect us save thee. Therefore, O Agni, infants that we are protect us! O Agni, as we are distressed, protect us with that auspicious form thou hast and with those seven flames of thine! We seek protection at thy hands. Thou alone, O Agni, art the giver of heat (in the universe). O lord, there is none else (save thee) that giveth heat to the rays of the sun. O, protect us who are young and who are Rishis. O Havyavaha (carrier of sacrificial butter), be pleased to go hence by some other route.’
“Sarisrikka said, ‘O god of the smoke banner, our mother is missing, and we don’t know who our father is! Our feathers haven’t grown yet. We have no one to protect us except for you. So, O Agni, since we are just infants, please protect us! O Agni, as we are in distress, shield us with that blessed form of yours and with those seven flames of yours! We seek your protection. You alone, O Agni, give heat in the universe. O lord, there is no one else besides you who provides heat to the rays of the sun. O, protect us who are young and who are Rishis. O Havyavaha (carrier of sacrificial butter), please take another route from here.’”
“Stamvamitra said, ‘Thou alone, O Agni, art everything! This whole universe is established in thee! Thou sustainest every creature, and thou supportest the universe! Thou art the carrier of the sacrificial butter, and thou art the excellent sacrificial butter itself! The wise know thee to be one (as cause) and many (as effects)! Having created the three worlds, thou, O Havyavaha, again destroyest them when the time cometh, swelling thyself forth! Thou art the productive cause of the whole universe, and thou also art the essence in which the universe dissolveth itself!’
“Stamvamitra said, ‘You alone, O Agni, are everything! This entire universe is built on you! You sustain every creature and support the universe! You are the carrier of the sacrificial butter, and you are the very essence of that excellent sacrificial butter! The wise recognize you as one (as the cause) and many (as the effects)! Having created the three worlds, you, O Havyavaha, also destroy them when the time comes, expanding yourself! You are the productive cause of the entire universe, and you are also the essence in which the universe dissolves!’”
“Drona said, ‘O lord of the universe, growing in strength and remaining within their bodies, thou causest the food that living creatures eat to be digested. Everything therefore, is established in thee. O Sukra, O thou from whose mouth the Vedas have sprung, it is thou who assumests the form of the sun, and sucking up the waters of the earth and every liquid juice that the earth yields, givest them back in time in the form of rain and causest everything to grow! From thee, O Sukra, are these plants and creepers with green foliage! From thee have sprung these tanks and pools, and the great ocean also that is ever blessed! O thou of fierce rays, this our (human) body dependeth on Varuna (the water-god)! We are unable to bear thy heat. Be thou, therefore, our auspicious protector! O, destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou whose path is marked by a black colour, save us by going along any remote route, as indeed, the ocean saveth the house on its banks!’
"Drona said, 'O lord of the universe, getting stronger and remaining within their bodies, you make the food that living beings eat digest. Everything, therefore, is grounded in you. O Sukra, O you from whose mouth the Vedas have come forth, it is you who take the form of the sun, and by soaking up the waters of the earth and every liquid the earth produces, you give them back in time as rain and cause everything to grow! From you, O Sukra, come these plants and creepers with green leaves! From you have emerged these tanks and pools, and the great ocean that is always blessed! O you with fierce rays, our (human) body relies on Varuna (the water-god)! We cannot withstand your heat. So, be our fortunate protector! O, do not destroy us! O you with copper-colored eyes, O you with a red neck, O you whose path is marked by black, save us by taking any distant route, just as the ocean saves the houses on its shores!'”
“Vaisampayana continued, ‘Thus addressed by Drona—that utterer of Brahma—Agni, well-pleased at what he heard, and remembering also the promise he had made to Mandapala, replied unto him, saying, ‘Thou art a Rishi, O Drona! For what thou hast said is Brahma (Vedic truth). I shall do your pleasure. Fear not! Indeed, Mandapala had spoken to me of you to the effect that I should spare his sons, while consuming the forest. The words he spoke and thy speech also are entitled to great weight to me. Say what I am to do. O best of Brahmanas, I have been greatly pleased with thy hymn. Blest be thou, O Brahmana!’
Vaisampayana continued, “After hearing Drona, who speaks the truths of Brahma, Agni was pleased and remembered his promise to Mandapala. He replied, ‘You are a sage, Drona! What you have said is the truth of the Vedas. I will grant your request. Don’t worry! Mandapala told me to spare his sons while I consume the forest. Both his words and yours carry great importance for me. Let me know what you want me to do. O greatest of Brahmanas, your hymn has truly pleased me. Blessings to you, O Brahmana!’”
“Drona said, ‘O Sukra, these cats trouble us every day. O Hutasana; consume them with their friends and relatives.’
“Drona said, ‘Hey Sukra, these cats bother us every day. O Hutasana; take them out along with their friends and family.’”
“Vaisampayana continued, ‘Then Agni did what the Sarngakas; asked him to do, telling them of his intentions. And, O Janamejaya, growing in strength, he began then to consume the forest of Khandava.’”
“Vaisampayana continued, ‘Then Agni did what the Sarngakas asked him to do, letting them know his intentions. And, O Janamejaya, gaining strength, he started to burn the forest of Khandava.’”
SECTION CCXXXV
(Khandava-daha Parva continued)
“Vaisampayana said, ‘O thou of Kuru’s race, the Rishi Mandapala became very anxious about his children, although he had spoken of them to the god of fierce rays. Indeed, his mind was not in peace. Distressed on account of his sons, he addressed Lapita (his second wife with whom he then was), saying, ‘O Lapita, as my children are incapable of the power of moving, how are they? When the fire will grow in strength and the wind begin to blow violently, my children will scarcely be able to save themselves. How will their mother be able to rescue them? That innocent woman will be afflicted with great sorrow when she will find herself unable to save her offspring. Oh, how will she compose herself, uttering various lamentations on account of my children who are all incapable of taking wing or rising up into the air. Oh, how is Jaritari, my son, and how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also is their helpless mother?’
“Vaisampayana said, ‘O you of Kuru’s lineage, the sage Mandapala became very worried about his children, even though he had spoken to the god of fierce light about them. His mind was far from peaceful. Distressed about his sons, he turned to Lapita (his second wife, who was with him at that time) and said, ‘O Lapita, since my children are unable to move, what will become of them? When the fire intensifies and the wind starts to rage, my children will hardly be able to help themselves. How will their mother manage to save them? That innocent woman will be overwhelmed with great sorrow when she realizes she can’t protect her children. Oh, how will she keep herself together, crying out in various lamentations for my children, who can neither take flight nor rise into the air? Oh, how is Jaritari, my son, and how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how is their helpless mother?’”
“Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata, thus replied, under the influence of jealousy, ‘Thou need not worry for thy children who, as thou hast assured me, are all Rishis endued with energy and prowess! They can have no fear from fire. Didst thou not speak to Agni in my presence, in their behalf? Has not the illustrious deity promised to save them? One of the regents of the universe as Agni is, he will never falsify his speech. Thou hast no anxiety, nor is thy heart inclined towards benefiting friends. It is only by thinking of her—my rival (Jarita) that thou art so distracted! Certain it is that the love thou bearest to me is not equal to what thou hadst for her at first. He that hath two parties dividing his attention, can easily behold one of those suffer all sorts of pangs; but he should not disregard the party that is next to his heart. Then go thou to Jarita, for whom thy heart is sorrowing! As for myself, I shall henceforth wander alone, as a fit reward for my having attached myself to a wicked person.’
“While grieving in the forest, Lapita replied to the Rishi Mandapala, fueled by jealousy, ‘You shouldn’t worry about your children, who, as you’ve assured me, are all Rishis blessed with strength and power! They have nothing to fear from fire. Didn’t you speak to Agni about them in my presence? Hasn’t the great deity promised to protect them? As one of the regents of the universe, Agni will never go back on his word. You have no reason to be anxious, nor is your heart inclined to help your friends. It’s only by thinking of her—my rival (Jarita)—that you’re so troubled! It’s clear that the love you have for me isn’t equal to what you once felt for her. A person torn between two loves can easily see one of them suffering all sorts of pain; but they shouldn’t overlook the one who’s closest to their heart. So, go to Jarita, for whom your heart is aching! As for me, I will wander alone from now on, as a fitting consequence for becoming attached to someone unworthy.’”
“Hearing these words, Mandapala replied, ‘I do not wander over the earth with such intentions as thou conceivest. It is only for the sake of progeny that I am here. And even those that I have are in danger. He who casteth off what he hath for the sake of what he may acquire, is a wicked person. The world disregardeth and insulteth him. (Therefore, go I must). As for thyself thou art free to do what thou choosest. This blazing fire that licketh up the trees causeth sorrow in my anxious heart and raiseth therein evil presentiments.’
“Hearing these words, Mandapala replied, ‘I don’t roam the earth with the intentions you think. I’m here only for the sake of having children. Even those I have are in danger. A person who abandons what they have for the sake of what they may gain is wicked. The world ignores and insults him. (So, I must go). As for you, you’re free to do as you wish. This raging fire that devours the trees fills my worried heart with sorrow and brings forth bad feelings inside me.'”
“Vaisampayana continued, ‘Meanwhile, after the fire had left the spot where the Sarngakas dwelt, Jarita, much attached to her children, hastily came thither to see how they were. She found that all of them had escaped from the fire and were perfectly well. Beholding their mother, they began to weep, though safe and sound. She too shed tears upon beholding them alive. And she embraced, one by one, all her weeping children. Just at that time, O Bharata, the Rishi Mandapala arrived there. But none of his sons expressed joy, upon beholding him. The Rishi, however, began to speak to them one after another and unto Jarita also, repeatedly. But neither his sons nor Jarita spoke anything well or ill unto him in return.’
“Vaisampayana continued, ‘Meanwhile, after the fire had moved on from where the Sarngakas lived, Jarita, deeply attached to her children, hurried there to check on them. She found that all of them had escaped the fire and were completely fine. Upon seeing their mother, they started to cry, even though they were safe. She also shed tears at the sight of them alive. And she hugged each of her weeping children one by one. Just then, O Bharata, the Rishi Mandapala arrived there. But none of his sons showed any happiness upon seeing him. The Rishi, however, began to speak to them one by one and to Jarita as well, repeatedly. But neither his sons nor Jarita responded to him with anything positive or negative.’”
“Mandapala then said, ‘Who amongst these is thy first born, and who the next after him? And who is the third, and who the youngest? I am speaking unto thee woefully; why dost thou not reply to me? I left thee, it is true, but I was not happy where I was.’
“Mandapala then said, ‘Which of these is your firstborn, and who comes next? And who is the third, and who is the youngest? I’m speaking to you sadly; why won’t you answer me? I left you, it’s true, but I wasn’t happy where I was.’”
“Jarita then said, ‘What hast thou to do with the eldest of these, and what with him that is next? And what with the third and what with the youngest? Go now unto that Lapita of sweet smiles and endued with youth, unto whom thou didst go of old, beholding me deficient in everything!’ Mandapala replied, ‘As regards females, there is nothing so destructive of their happiness whether in this or the other world as a co-wife and a clandestine lover. There is nothing like these two that, inflames the fire of hostility and causes such anxiety. Even the auspicious and well-behaved Arundhati, celebrated amongst all creatures, had been jealous of the illustrious Vasishtha of great purity of mind and always devoted to the good of his wife. Arundhati insulted even the wise Muni amongst the (celestial) seven. In consequence of such insulting thoughts of hers, she has become a little star, like fire mixed with smoke, sometimes visible and sometimes invisible, like an omen portending no good (amongst a constellation of seven bright stars representing the seven Rishis). I look to thee for the sake of children. I never wronged thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by thy jealousy behaved towards me like Arundhati of old towards Vasishtha. Men should never trust women even if they be wives. Women, when they have become mothers, do not much mind serving their husbands.’
“Jarita then said, ‘What do you have to do with the eldest of these, and what with the next? And what with the third and what with the youngest? Go now to that Lapita with sweet smiles and youthful looks, the one you used to pursue when you saw me lacking in everything!’ Mandapala replied, ‘When it comes to women, nothing destroys their happiness, whether in this life or the next, like having a co-wife and a secret lover. Nothing else stirs up hostility and causes such anxiety. Even the fortunate and well-behaved Arundhati, known among all beings, was jealous of the noble Vasishtha, who had a pure heart and was always committed to the well-being of his wife. Arundhati even disrespected the wise sage among the seven celestial ones. Because of her insulting thoughts, she has become a small star, like fire mixed with smoke, sometimes appearing and sometimes disappearing, like a bad omen among a constellation of seven bright stars representing the seven sages. I turn to you for the sake of our children. I never wronged you, just like Vasishtha never wronged his wife. Therefore, your jealousy towards me resembles Arundhati’s behavior towards Vasishtha. Men should never trust women, even if they are wives. Once women become mothers, they don’t care much about serving their husbands.’”
“Vaisampayana continued, ‘After this, all his children came forward to worship him. And he also began to speak kindly towards them all, giving them every assurance.’”
“Vaisampayana continued, ‘After this, all his children came forward to worship him. And he also began to speak kindly towards them all, giving them every assurance.’”
SECTION CCXXXVI
(Khandava-daha Parva continued)
“Vaisampayana said, ‘Mandapala then addressed his children, saying, ‘I had spoken unto Agni for the safety of you all. The illustrious deity had assured me that he would grant my wish. At those words of Agni, and knowing the virtuous disposition of your mother, as also the great energy that is in yourselves, I came not here earlier. Therefore, ye sons, do not harbour in your hearts any resentment towards me. Ye are all Rishis acquainted with the Vedas. Even Agni knoweth you well.’
“Vaisampayana said, ‘Mandapala then spoke to his children, saying, ‘I had asked Agni for your safety. The great deity promised me he would fulfill my wish. Because of Agni’s words, and knowing your mother’s virtuous nature, as well as the great strength within you, I didn’t come here sooner. So, my sons, don’t hold any resentment against me. You are all Rishis who are familiar with the Vedas. Even Agni knows you well.’”
“Vaisampayana continued, ‘Having given such assurances unto his sons, the Brahmana Mandapala took with him his wife and sons, and leaving that region, went away to some other country.
“Vaisampayana continued, ‘After reassuring his sons, the Brahmana Mandapala took his wife and children, and leaving that area, went to another country.
“It was thus that the illustrious god of fierce rays, having grown in strength consumed the forest of Khandava with the help of Krishna and Arjuna, for the good of the world. And Agni having drunk several rivers of fat and marrow, became highly gratified, and showed himself to Arjuna. Then Purandara, surrounded by the Maruts, descended from the firmament and addressing Partha and Kesava said, ‘Ye have achieved a feat that a celestial even could not. Ask ye each a boon that is not obtainable by any man. I have been gratified with you.’
“It was in this way that the famous god of fierce rays, having gained strength, burned down the Khandava forest with the help of Krishna and Arjuna for the good of the world. And Agni, having consumed several rivers of fat and marrow, became extremely satisfied and revealed himself to Arjuna. Then Purandara, surrounded by the Maruts, descended from the sky and addressed Partha and Kesava, saying, ‘You have accomplished a feat even a celestial could not achieve. Each of you may ask for a boon that no human can obtain. I am pleased with you.’”
“Vaisampayana continued, ‘Then Partha asked from Indra all his weapons. At this Sakra of great splendour, having fixed the time for giving them, said, ‘When the illustrious Madhava becomes pleased with thee, then, O son of Pandu, I will give thee all my weapons! O prince of Kuru’s race, I shall know when the time cometh. Even for thy austere asceticism I will give thee all my weapons of fire and all my Vayavya weapons, and thou also wilt accept them all of me.’ Then Vasudeva asked that his friendship with Arjuna might be eternal. The chief of the celestials granted unto the intelligent Krishna the boon he desired. And having granted these boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the celestials, ascended to heaven, having also spoken to Hutasana (one whose food is sacrificial butter). Agni also, having burnt that forest with its animals and birds for five and ten days, became gratified and ceased to burn. Having eaten flesh in abundance and drunk fat and blood, he became highly gratified, and addressing Achyuta and Arjuna said, ‘I have been gratified by you two tigers among men. At my command, ye heroes, ye shall be competent to go wheresoever ye choose!’ Thus addressed by the illustrious Agni, Arjuna and Vasudeva and the Danava Maya also—these three,—having wandered a little at last sat themselves down on the delightful banks of a river.’”
Vaisampayana continued, "Then Partha asked Indra for all his weapons. At this, Sakra, who was very radiant, set a time to give them and said, 'When the illustrious Madhava is pleased with you, then, O son of Pandu, I will give you all my weapons! O prince of the Kuru dynasty, I will know when the time comes. Because of your intense asceticism, I will give you all my fire weapons and all my Vayavya weapons, and you will accept them all from me.' Then Vasudeva requested that his friendship with Arjuna be everlasting. The chief of the celestials granted the wise Krishna the wish he sought. Having granted these wishes to Krishna and Arjuna, the lord of the Maruts, along with the other celestial beings, ascended to heaven, after also speaking to Hutasana (the one whose food is sacrificial butter). Agni, after burning that forest with its animals and birds for ten to fifteen days, became satisfied and stopped burning. Having feasted on abundant flesh and consumed fat and blood, he felt very satisfied, and addressing Achyuta and Arjuna, he said, 'I have been pleased by you two tigers among men. By my command, you heroes shall be capable of going wherever you wish!' Thus addressed by the renowned Agni, Arjuna, Vasudeva, and the Danava Maya—these three—wandered a bit and finally settled down by the beautiful banks of a river."
END OF ADI PARVA
END OF ADI PARVA
THE MAHABHARATA
OF
KRISHNA-DWAIPAYANA VYASA
BOOK 2 — SABHA PARVA
Translated into English Prose from the Original Sanskrit Text
by Kisari Mohan Ganguli
[1883-1896]
SECTION I
(Sabhakriya Parva)
Om! After having bowed down to Narayana, and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.
Om! After bowing to Narayana, and Nara, the highest male being, and to the goddess Saraswati, the word Jaya must be spoken.
“Vaisampayana said,—“Then, in the presence of Vasudeva, Maya Danava, having worshipped Arjuna, repeatedly spoke unto him with joined hands and in amiable words,—‘O son of Kunti, saved have I been by thee from this Krishna in spate and from Pavaka (fire) desirous of consuming me. Tell me what I have to do for thee.
“Vaisampayana said,—“Then, in front of Vasudeva, Maya Danava, after worshipping Arjuna, repeatedly spoke to him with joined hands and in friendly words,—‘O son of Kunti, you have saved me from this raging Krishna and from Pavaka (fire) wanting to consume me. Tell me what I can do for you.
“Arjuna said,—‘O great Asura, everything hath already been done by thee (even by this offer of thine). Blest be thou. Go whithersoever thou likest. Be kind and well-disposed towards me, as we are even kind to and well-pleased with thee!’
“Arjuna said, ‘O great demon, you have already done everything (including this offer of yours). Bless you. Go wherever you want. Please be kind and friendly towards me, just as we are kind to and pleased with you!’”
“Maya said,—‘O bull amongst men, what thou hast said is worthy of thee, O exalted one. But O Bharata, I desire to do something for thee cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of Pandu, being what I am, I desire to do something for thee.’
“Maya said, ‘O bull among men, what you have said is fitting for you, O exalted one. But O Bharata, I want to do something for you happily. I am a great artist, a Viswakarma among the Danavas. O son of Pandu, being who I am, I want to do something for you.’”
“Arjuna said,—‘O sinless one, thou regardest thyself as saved (by me) from imminent death. Even if it hath been so, I cannot make thee do anything for me. At the same time, O Danava, I do not wish to frustrate thy intentions. Do thou something for Krishna. That will be a sufficient requital for my services to thee.’
“Arjuna said, ‘O sinless one, you think of yourself as saved (by me) from certain death. Even if that's the case, I can't make you do anything for me. At the same time, O Danava, I don’t want to ruin your plans. Do something for Krishna. That will be enough payback for my help to you.’”
Vaisampayana said,—“Then, O bull of the Bharata race, urged by Maya, Vasudeva reflected for a moment as to what he should ask Maya to accomplish. Krishna, the Lord of the universe and the Creator of every object, having reflected in his mind, thus commanded Maya,—‘Let a palatial sabha (meeting hall) as thou choosest, be built (by thee), if thou, O son of Diti, who art the foremost of all artists, desirest to do good to Yudhishthira the just. Indeed, build thou such a palace that persons belonging to the world of men may not be able to imitate it even after examining it with care, while seated within. And, O Maya, build thou a mansion in which we may behold a combination of godly, asuric and human designs.’”
Vaisampayana said, “Then, O hero of the Bharata lineage, prompted by Maya, Vasudeva took a moment to consider what he wanted Maya to create. Krishna, the Lord of the universe and the Creator of all things, thought it over and then commanded Maya, ‘Let a grand hall be built, as you wish, if you, O son of Diti and the greatest of all craftsmen, wish to do a favor for the just Yudhishthira. Indeed, create such a palace that people from the mortal world won't be able to replicate it, even after examining it closely. And, O Maya, construct a mansion that combines divine, asuric, and human designs.’”
Vaisampayana continued,—“Having heard those words, Maya became exceedingly glad. And he forthwith built a magnificent palace for the son of Pandu like unto the palace of the celestials themselves. Then Krishna and Partha (Arjuna) after having narrated everything unto king Yudhishthira the just, introduced Maya unto him. Yudhishthira received Maya with respect, offering him the honour he deserved. And, O Bharata, Maya accepted that honour thinking highly of it. O monarch of the Bharata race, that great son of Diti then recited unto the sons of Pandu the history of the Danava Vrisha-parva, and that foremost of artists then, having rested awhile, set himself after much thoughtful planning to build a palace for the illustrious sons of Pandu. Agreeably to the wishes of both Krishna and the sons of Pritha, the illustrious Danava of great prowess, having performed on an auspicious day the initial propitiatory rites of foundation and having also gratified thousands of well-versed Brahmanas with sweetened milk and rice and with rich presents of various kinds, measured out a plot of land five thousand cubits square, which was delightful and exceedingly handsome to behold and which was favourable for construction of a building well-suited to the exigencies of every season.”
Vaisampayana continued, “After hearing those words, Maya felt incredibly happy. He immediately built an amazing palace for the son of Pandu, just like a palace of the gods. Then Krishna and Arjuna, after telling everything to King Yudhishthira, introduced Maya to him. Yudhishthira welcomed Maya with respect, giving him the honor he deserved. And, O Bharata, Maya accepted that honor, thinking highly of it. O king of the Bharata lineage, that great son of Diti then shared the history of the Danava Vrisha-parva with the sons of Pandu, and after taking a moment to rest, he began thoughtfully planning the construction of a palace for the illustrious sons of Pandu. Following the wishes of both Krishna and the sons of Pritha, the renowned Danava of great strength performed the initial rituals for the foundation on an auspicious day, and after satisfying thousands of knowledgeable Brahmanas with sweetened milk, rice, and various generous gifts, he measured out a plot of land five thousand cubits square, which was beautiful, pleasing to the eye, and ideal for constructing a building suited for all seasons.”
SECTION II
“Vaisampayana said,—“Janardana deserving the worship of all, having lived happily at Khandavaprastha for some time, and having been treated all the while with respectful love and affection by the sons of Pritha, became desirous one day of leaving Khandavaprastha to behold his father. That possessor of large eyes, unto whom was due the obeisance of the universe, then saluted both Yudhishthira and Pritha and made obeisance with his head unto the feet of Kunti, his father’s sister. Thus revered by Kesava, Pritha smelt his head and embraced him. The illustrious Hrishikesa approached his own sister Subhadra affectionately, with his eyes filled with tears, and spoke unto her words of excellent import and truth, terse proper, unanswerable and fraught with good. The sweet-speeched Subhadra also, saluting him in return and worshipping him repeatedly with bent head, told him all that she wished to be conveyed to her relatives on the paternal side. And bidding her farewell and uttering benedictions on his handsome sister, he of the Vrishni race, next saw Draupadi and Dhaumya. That best of men duly made obeisance unto Dhaumya, and consoling Draupadi obtained leave from her. Then the learned and mighty Krishna, accompanied by Partha, went to his cousins. And surrounded by the five brothers, Krishna shone like Sakra in the midst of the celestials. He whose banner bore the figure of Garuda, desirous of performing the rites preparatory to the commencement of a journey, purified himself by a bath and adorned his person with ornaments. The bull of the Yadu race then worshipped the gods and Brahmanas with floral wreaths, mantras, bows of the head, and excellent perfumes. Having finished all these rites, that foremost of steady and virtuous persons then thought of setting out. The chief of the Yadu race then came out of the inner to the outer apartment, and issuing thence he made unto Brahmanas, deserving of worship, offerings of vessel-fulls of curd and fruits, and parched-grain and caused them to pronounce benedictions upon him. And making unto them presents also of wealth, he went round them. Then ascending his excellent car of gold endued with great speed and adorned with banner bearing the figure of Tarkhya (Garuda) and furnished also with mace, discus, sword, his bow Sharnga and other weapons, and yoking thereunto his horses Saivya and Sugriva, he of eyes like lotuses set out at an excellent moment of a lunar day of auspicious stellar conjunction. And Yudhishthira, the king of the Kurus, from affection, ascended the chariot after Krishna, and causing that best charioteer Daruka to stand aside, himself took the reins. And Arjuna also, of long arms, riding on that car, walked round Krishna and fanned him with a white chamara furnished with a handle of gold. And the mighty Bhimasena accompanied by the twin brothers Nakula and Sahadeva and the priests and citizens all followed Krishna from behind. And Kesava, that slayer of hostile heroes, followed by all the brothers, shone like a preceptor followed by his favourite pupils. Then Govinda spoke unto Arjuna and clasped him firmly, and worshipping Yudhisthira and Bhima, embraced the twins. And embraced in return by the three elder Pandavas, he was reverentially saluted by the twins. After having gone about half a Yojana (two miles), Krishna, that subjugator of hostile towns, respectfully addressed Yudhishthira and requested him, O Bharata, to stop following him further. And Govinda, conversant with every duty, then reverentially saluted Yudhishthira and took hold of his feet. But Yudhishthira soon raised Kesava and smelt his head. King Yudhishthira the just, the son of Pandu, having raised Krishna endued with eyes like lotus-petals and the foremost of the Yadava race, gave him leave, saying,—‘Good bye!’ Then the slayer of Madhu, making an appointment with them (about his return) in words that were proper, and preventing with difficulty the Pandavas from following him further on foot, gladly proceeded towards his own city, like Indra going towards Amravati. Out of the love and affection they bore him, the Pandavas gazed on Krishna as long as he was within sight, and their minds also followed him when he got out of sight. And Kesava of agreeable person soon disappeared from their sight, unsatiated though their minds were with looking at him. Those bulls among men, the sons of Pritha, with minds fixed on Govinda, desisted (from following him further) and unwillingly returned to their own city in haste. And Krishna in his car soon reached Dwaraka followed by that hero Satyaki. Then Sauri, the son of Devaki, accompanied by his charioteer Daruka reached Dwaraka with the speed of Garuda.”
Vaisampayana said, "Janardana, who deserves everyone's worship, had been happily living at Khandavaprastha for some time and had received warm love and respect from the sons of Pritha. One day, he felt the urge to leave Khandavaprastha to see his father. That man with beautiful large eyes, to whom the entire universe owed its reverence, then greeted both Yudhishthira and Pritha and bowed his head to touch the feet of Kunti, his father’s sister. Revered by Kesava, Pritha touched his head and embraced him. The esteemed Hrishikesa approached his sister Subhadra with love, tears in his eyes, and spoke to her words that were impactful, truthful, concise, proper, unanswerable, and full of goodness. Subhadra, with sweet speech, returned his greeting, repeatedly honoring him with a bent head, and shared with him everything she wanted to convey to her paternal relatives. After bidding her farewell and blessing his beautiful sister, he of the Vrishni clan next met Draupadi and Dhaumya. The best among men made his respects to Dhaumya and comforted Draupadi before getting her permission to leave. Then the wise and strong Krishna, along with Partha, went to his cousins. Surrounded by the five brothers, Krishna shone like Indra among the celestial beings. He, whose flag bore the image of Garuda, wanting to perform the rituals before setting off on his journey, purified himself with a bath and decorated himself with ornaments. The mighty bull of the Yadu race then worshiped the gods and Brahmanas with garlands, mantras, respectful bows, and delightful perfumes. After completing all these rituals, the foremost of steadfast and virtuous individuals contemplated setting off. The chief of the Yadu race then moved from the inner apartment to the outer one, where he offered the worship-worthy Brahmanas servings of curds, fruits, and roasted grains, asking them to bless him. He also gave them gifts of wealth and went around them respectfully. Then, climbing onto his magnificent golden chariot, which was fast and adorned with a banner showing Tarkhya (Garuda) and equipped with a mace, discus, sword, his bow Sharnga, and other weapons, and yoking his horses Saivya and Sugriva, he set out at a favorable moment of the lunar day and auspicious stellar alignment. Yudhishthira, the king of the Kurus, out of affection, climbed onto the chariot after Krishna, having Daruka, the best charioteer, step aside so he could take the reins himself. Arjuna, with his long arms, rode on that chariot, circled Krishna, and fanned him with a white chamara with a golden handle. The powerful Bhimasena, along with the twin brothers Nakula and Sahadeva, as well as the priests and citizens, all followed Krishna from behind. Kesava, the slayer of enemies, followed by all the brothers, looked like a teacher surrounded by his favorite students. Then Govinda spoke to Arjuna, embracing him tightly, and after worshipping Yudhishthira and Bhima, he embraced the twins. Embraced in return by the three elder Pandavas, the twins greeted him with respect. After traveling about half a Yojana (two miles), Krishna, the conqueror of hostile cities, respectfully spoke to Yudhishthira and asked him, 'O Bharata, please don’t follow me any further.' Govinda, knowledgeable in his duties, then reverently saluted Yudhishthira and touched his feet. However, Yudhishthira soon lifted Kesava and touched his head. King Yudhishthira the Just, son of Pandu, having raised Krishna with lotus-like eyes and the foremost of the Yadava race, bid him farewell, saying, 'Goodbye!' Then the slayer of Madhu, making plans for his return in appropriate words and with difficulty preventing the Pandavas from following him further on foot, happily headed toward his city, like Indra heading to Amravati. Out of love and affection, the Pandavas watched Krishna as long as he was in sight, their thoughts following him even when he was out of view. Kesava, whose presence was pleasing, quickly vanished from their sight, yet their desire to see him remained unfulfilled. Those strong men, the sons of Pritha, focused on Govinda, reluctantly turned back to their city in haste. Meanwhile, Krishna in his chariot reached Dwaraka, followed closely by the hero Satyaki. Then Sauri, son of Devaki, along with his charioteer Daruka, reached Dwaraka with the speed of Garuda."
Vaisampayana continued,—“Meanwhile king Yudhishthira of unfading glory, accompanied by his brothers and surrounded by friends, entered his excellent capital. And that tiger among men, dismissing all his relatives, brothers, and sons, sought to make himself happy in the company of Draupadi. And Kesava also, worshipped by the principal Yadavas including Ugrasena, entered with a happy heart his own excellent city. And worshipping his old father and his illustrious mother, and saluting (his brother) Valadeva, he of eyes like lotus-petals took his seat. Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and Bhanu, and obtaining the leave of all the elderly men, Janardana entered the apartments of Rukmini.”
Vaisampayana continued, “Meanwhile, King Yudhishthira, renowned for his glory, entered his magnificent capital with his brothers and a group of friends. That noble man, after setting aside all his relatives, brothers, and sons, sought happiness in the company of Draupadi. Likewise, Kesava, honored by the leading Yadavas, including Ugrasena, entered his wonderful city with a joyful heart. After worshipping his elderly father and his distinguished mother, and greeting (his brother) Valadeva, he, with eyes like lotus petals, took his seat. Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha, and Bhanu, and after receiving permission from all the elders, Janardana entered the chambers of Rukmini.”
SECTION III
“Vaisampayana said,—“Then Maya Danava addressed Arjuna, that foremost of successful warriors, saying,—‘I now go with thy leave, but shall come back soon. On the north of the Kailasa peak near the mountains of Mainaka, while the Danavas were engaged in a sacrifice on the banks of Vindu lake, I gathered a huge quantity of delightful and variegated vanda (a kind of rough materials) composed of jewels and gems. This was placed in the mansion of Vrishaparva ever devoted to truth. If it be yet existing, I shall come back, O Bharata, with it. I shall then commence the construction of the delightful palace of the Pandavas, which is to be adorned with every kind of gems and celebrated all over the world. There is also, I think, O thou of the Kuru race, a fierce club placed in the lake Vindu by the King (of the Danavas) after slaughtering therewith all his foes in battle. Besides being heavy and strong and variegated with golden knobs, it is capable of bearing great weight, and of slaying all foes, and is equal in strength unto an hundred thousand clubs. It is a fit weapon for Bhima, even as the Gandiva is for thee. There is also (in that lake) a large conch-shell called Devadatta of loud sound, that came from Varuna. I shall no doubt give all these to thee. Having spoken thus unto Partha, the Asura went away in a north-easterly direction. On the north of Kailasa in the mountains of Mainaka, there is a huge peak of gems and jewels called Hiranya-sringa. Near that peak is a delightful lake of the name of Vindu. There, on its banks, previously dwelt king Bhagiratha for many years, desiring to behold the goddess Ganga, since called Bhagirathee after that king’s name. And there, on its banks, O thou best of the Bharatas, Indra the illustrious lord of every created thing, performed one hundred great sacrifices. There, for the sake of beauty, though not according to the dictates of the ordinance, were placed sacrificial stakes made of gems and altars of gold. There, after performing those sacrifices, the thousand-eyed lord of Sachi became crowned with success. There the fierce Mahadeva, the eternal lord of every creature, has taken up his abode after having created all the worlds and there he dwelleth, worshipped with reverence by thousands of spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth, perform their sacrifices at the expiration of a thousand yugas. There, for the establishment of virtue and religion, Vasudeva, with pious devotion, performed his sacrifices extending for many, many long years. There were placed by Keshava thousands and tens of thousands of sacrificial stakes adorned with golden garlands and altars of great splendour. Going thither, O Bharata, Maya brought back the club and the conch-shell and the various crystalline articles that had belonged to king Vrishaparva. And the great Asura, Maya, having gone thither, possessed himself of the whole of the great wealth which was guarded by Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a peerless palace, which was of great beauty and of celestial make, composed entirely of gems and precious stones, and celebrated throughout the three worlds. He gave unto Bhimasena that best of clubs, and unto Arjuna the most excellent conch-shell at whose sound all creatures trembled in awe. And the palace that Maya built consisted of columns of gold, and occupied, O monarch, an area of five thousand cubits. The palace, possessing an exceedingly beautiful form, like unto that of Agni or Suryya, or Soma, shone in great splendour, and by its brilliance seemed to darken even the bright rays of the sun. And with the effulgence it exhibited, which was a mixture of both celestial and terrestrial light, it looked as if it was on fire. Like unto a mass of new clouds conspicuous in the sky, the palace rose up coming into view of all. Indeed, the palace that the dexterous Maya built was so wide, delightful, and refreshing, and composed of such excellent materials, and furnished with such golden walls and archways, and adorned with so many varied pictures, and was withal so rich and well-built, that in beauty it far surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself. And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and endued with great strength, of red coppery eyes and arrowy ears, well-armed and capable of ranging through the air, used to guard and protect that palace. Within that palace Maya placed a peerless tank, and in that tank were lotuses with leaves of dark-coloured gems and stalks of bright jewels, and other flowers also of golden leaves. And aquatic fowls of various species sported on its bosom. Itself variegated with full-blown lotuses and stocked with fishes and tortoises of golden hue, its bottom was without mud and its water transparent. There was a flight of crystal stairs leading from the banks to the edge of the water. The gentle breezes that swept along its bosom softly shook the flowers that studded it. The banks of that tank were overlaid with slabs of costly marble set with pearls. And beholding that tank thus adorned all around with jewels and precious stones, many kings that came there mistook it for land and fell into it with eyes open. Many tall trees of various kinds were planted all around the palace. Of green foliage and cool shade, and ever blossoming, they were all very charming to behold. Artificial woods were laid around, always emitting a delicious fragrance. And there were many tanks also that were adorned with swans and Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about the mansion. And the breeze bearing the fragrance of lotuses growing in water and (of those growing on land) ministered unto the pleasure and happiness of the Pandavas. And Maya having constructed such a palatial hall within fourteen months, reported its completion unto Yudhishthira.”
“Vaisampayana said,—“Then Maya Danava spoke to Arjuna, the greatest of warriors, saying,—‘I’m leaving now, but I’ll be back soon. To the north of the Kailasa peak, near the Mainaka mountains, while the Danavas were performing a sacrifice by the banks of Vindu lake, I collected a large quantity of beautiful and colorful vanda (a type of rough material) made from jewels and gems. This was placed in the mansion of Vrishaparva, who is devoted to truth. If it still exists, I’ll return, O Bharata, with it. I will then begin to build the magnificent palace for the Pandavas, which will be adorned with all kinds of gems and celebrated throughout the world. I also believe, O you of the Kuru lineage, that there’s a powerful club in Vindu lake, placed there by the King of the Danavas after defeating all his enemies in battle. It’s heavy, strong, decorated with golden knobs, and capable of great destruction—equal in strength to a hundred thousand clubs. It is a fitting weapon for Bhima, just like the Gandiva is for you. Additionally, there’s a large conch-shell called Devadatta, which produces a loud sound and came from Varuna. I will definitely give all these to you. Having said this to Partha, the Asura departed in a north-easterly direction. North of Kailasa, in the Mainaka mountains, there’s a massive peak made of gems and jewels called Hiranya-sringa. Near that peak lies a beautiful lake named Vindu. There, by its banks, King Bhagiratha lived for many years, wishing to see the goddess Ganga, who is henceforth known as Bhagirathee after that king’s name. And there, by the banks, O best of the Bharatas, Indra, the illustrious lord of all creation, performed one hundred great sacrifices. For the sake of beauty, though not according to the rules, sacrificial stakes made of gems and gold altars were set up there. After performing those sacrifices, the thousand-eyed lord of Sachi was crowned with success. There, the fierce Mahadeva, the eternal lord of all beings, took up his abode after creating all worlds, and he is worshiped with reverence by thousands of spirits. Nara, Narayana, Brahma, Yama, and Sthanu the fifth perform their sacrifices there at the end of a thousand yugas. For the establishment of virtue and religion, Vasudeva performed his sacrifices with pious devotion for many, many long years. Keshava placed thousands upon thousands of sacrificial stakes adorned with golden garlands and magnificent altars there. Going there, O Bharata, Maya returned with the club, the conch-shell, and various crystalline items that once belonged to King Vrishaparva. The great Asura, Maya, acquiring this wealth guarded by Yakshas and Rakshasas, built a palace there with unmatched beauty and divine craftsmanship, entirely made of gems and precious stones, renowned throughout the three worlds. He gave Bhimasena the finest club, and Arjuna the remarkable conch-shell, which caused all creatures to tremble at its sound. The palace that Maya constructed had golden columns and covered an area of five thousand cubits. Its form was extraordinarily beautiful, resembling Agni or Suryya or Soma, and it shone with such brilliance that it seemed to eclipse even the bright rays of the sun. With a glow that mixed both celestial and earthly light, it looked like it was on fire. Like a mass of new clouds in the sky, the palace stood out for all to see. In fact, the palace that the skillful Maya built was so spacious, delightful, and refreshing, made of the finest materials, with golden walls and archways, adorned with various paintings, that in beauty it far surpassed Sudharma of the Dasarha race or even the mansion of Brahma himself. Eight thousand fierce Kinkara Rakshasas, huge-bodied and endowed with great strength, with reddish eyes and sharp ears, well-armed and able to fly through the air, guarded that palace. Inside, Maya placed an unmatched tank, filled with lotuses featuring dark-colored gem leaves and bright jewel stalks, along with other flowers of golden leaves. Various waterfowl played on its surface. The tank was adorned with fully blossomed lotuses, stocked with golden-hued fish and tortoises, its bottom free of mud and its water clear. A flight of crystal stairs led from the banks to the water's edge. The gentle breezes that swept across its surface softly shook the flowers. The tank's banks were covered with costly marble slabs set with pearls. Seeing that tank, adorned all around with jewels and precious stones, many kings mistook it for land and fell into it, eyes wide open. Many tall trees of different kinds were planted all around the palace, with green foliage and cool shade, always blossoming, and they were all very pleasant to look at. Artificial forests were laid out, continually emitting a delightful fragrance. There were many tanks decorated with swans, Karandavas, and Chakravakas in the grounds surrounding the mansion. The breeze carried the scent of both aquatic and terrestrial lotuses, enhancing the pleasure and joy of the Pandavas. And Maya, having completed such an exquisite palace within fourteen months, reported its completion to Yudhishthira.”
SECTION IV
“Vaisampayana said,—“Then that chief of men, king Yudhishthira, entered that palatial sabha having first fed ten thousand Brahmanas with preparations of milk and rice mixed with clarified butter and honey with fruits and roots, and with pork and venison. The king gratified those superior Brahmanas, who had come from various countries with food seasoned with seasamum and prepared with vegetables called jibanti, with rice mixed with clarified butter, with different preparations of meat—with indeed various kinds of other food, as also numberless viands that are fit to be sucked and innumerable kinds of drinks, with new and unused robes and clothes, and with excellent floral wreaths. The king also gave unto each of those Brahmanas a thousand kine. And, O Bharata, the voice of the gratified Brahmanas uttering,—‘What an auspicious day is this! became so loud that it seemed to reach heaven itself. And when the Kuru king entered the palatial sabha having also worshipped the gods with various kinds of music and numerous species of excellent and costly perfumes, the athletes and mimes and prize-fighters and bards and encomiasts began to gratify that illustrious son of Dharma by exhibiting their skill. And thus celebrating his entry into the palace, Yudhishthira with his brothers sported within that palace like Sakra himself in heaven. Upon the seats in that palace sat, along with the Pandavas, Rishis and kings that came from various countries, viz., Asita and Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya, Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves; Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya, Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka, Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and Parijataka; the exalted Parvata, and the great Muni Markandeya; Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya, Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana, Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama; Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura, Venujangha, Kalapa and Katha;—these virtuous and learned Munis with senses and souls under complete control, and many others as numerous, all well-skilled in the Vedas and Vedangas and conversant with (rules of) morality and pure and spotless in behaviour, waited on the illustrious Yudhishthira, and gladdened him by their sacred discourses. And so also numerous principal Kshatriyas, such as the illustrious and virtuous Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena; Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the king of Kamvoja, and the mighty Kampana who alone made the Yavanas to ever tremble at his name just as the god that wieldeth the thunder-bolt maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the kings of Anga and Vanga, and Pandrya, and the king of Udhara, and Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the so called Bhimaratha, Srutayudha—the king of Kalinga, Jayasena the king of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes; Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha, Srutayu endued with great strength; the invincible Anuparaja, the handsome Karmajit; Sisupala with his son, the king of Karusha; and the invincible youths of the Vrishni race, all equal in beauty unto the celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the Somaka race; these Kshatriyas endured with great might, all well-armed and wealthy, and many others also regarded as the foremost, all waited upon Yudhishthira, the son of Kunti, in that Sabha, desirous of ministering to his happiness. And those princes also, endued with great strength, who dressing themselves in deer-skins learnt the science of weapons under Arjuna, waited upon Yudhishthira. And O king, the princes also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva, and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya that foremost of men who had learnt the science of arms under Arjuna these and many other kings, O lord of the Earth, used to wait on Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru, and the Gandharva Chittasena with his ministers, any many other Gandharvas and Apsaras, well-skilled in vocal and instrumental music and in cadence and Kinnaras also well-versed in (musical) measures and motions singing celestial tunes in proper and charming voices, waited upon and gladdened the sons of Pandu and the Rishis who sat in that Sabha. And seated in that Sabha, those bull among men, of rigid vows and devoted to truth, all waited upon Yudhishthira like the celestials in heaven waiting upon Brahma.”
Vaisampayana said, "Then that chief of men, King Yudhishthira, entered the grand assembly hall after first feeding ten thousand Brahmans with dishes made from milk and rice mixed with clarified butter and honey, along with fruits and roots, as well as pork and venison. The king pleased those esteemed Brahmans, who had traveled from various lands, with food seasoned with sesame and mixed with vegetables called jibanti, rice with clarified butter, different meat dishes, and countless other delicacies, including numerous dishes that can be enjoyed by sucking and a variety of drinks, along with fresh and unworn robes and beautiful flower garlands. The king also gave each of those Brahmans a thousand cows. And, oh Bharata, the voices of the satisfied Brahmans exclaiming, "What a blessed day this is!" became so loud it seemed to reach the heavens. When the Kuru king entered the grand assembly hall while also honoring the gods with various kinds of music and many types of exquisite and expensive perfumes, athletes, clowns, fighters, bards, and poets began to honor that illustrious son of Dharma by showcasing their talents. Thus, celebrating his entry into the palace, Yudhishthira and his brothers enjoyed themselves within that palace like Indra himself in heaven. Alongside the Pandavas in that hall sat Rishis and kings from many lands, such as Asita and Devala, Satya, Sarpamali, and Mahasira; Arvavasu, Sumitra, Maitreya, Sunaka, and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka Sumanta, Jaimini, Paila, and the disciples of Vyasa, including ourselves; Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya, Animandavya; and Kausika; Damoshnisha, Traivali, Parnada, and Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka, Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and Parijataka; the exalted Parvata, and the great sage Markandeya; Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya, Kopavega, and Bhrigu; Harivabhru, Kaundinya, Vabhrumali, and Sanatana, Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama; Painga, Varaha, Sunaka, and Sandilya known for their great asceticism: Kukkura, Venujangha, Kalapa, and Katha; these virtuous and knowledgeable sages with complete control over their senses and minds, along with many others equally skilled, all well-versed in the Vedas and Vedangas, knowledgeable in moral laws, and pure in behavior, served the illustrious Yudhishthira and delighted him with their sacred discourses. Additionally, numerous prominent Kshatriyas, such as the illustrious and virtuous Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena; Kakshasena, the lord of the Earth, Kshemaka the unbeatable; Kamatha, the king of Kamvoja, and the mighty Kampana, who alone made the Yavanas tremble at his name just as the god wielding thunder makes the Kalakeyas tremble; Jatasura, the king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the kings of Anga and Vanga, Pandrya, the king of Udhara, and Andhaka; Sumitra, and Saivya, the slayer of enemies; Sumanas, the king of the Kiratas, and Chanur the king of the Yavanas, Devarata, Bhoja, the so-called Bhimaratha, Srutayudha—the king of Kalinga, Jayasena the king of Magadha; Sukarman, Chekitana, and Puru, the slayer of foes; Ketumata, Vasudana, Vaideha, and Kritakshana; Sudharman, Aniruddha, Srutayu, known for their immense strength; the unbeatable Anuparaja, the handsome Karmajit; Sisupala with his son, the king of Karusha; and the invincible youths of the Vrishni race, all equally beautiful as the celestials, namely Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful Dyumatsena, the foremost archers, namely the Kaikeyas and Yajnasena of the Somaka race; these Kshatriyas, endowed with great strength, all well-armed and affluent, along with many others also considered foremost, served Yudhishthira, the son of Kunti, in that assembly, eager to contribute to his happiness. And those princes, blessed with great strength, who learned the art of weaponry under Arjuna while dressed in deer skins, served Yudhishthira. And, oh king, the princes of the Vrishni race, such as Pradyumna (the son of Rukmini), Samva, Yuyudhana the son of Satyaki, Sudharman, and Aniruddha, and Saivya, that foremost man who had learned the science of arms under Arjuna—these and many other kings, oh lord of the Earth, served Yudhishthira on that occasion. Furthermore, Dhananjaya's friend, Tumvuru, and the Gandharva Chittasena with his ministers, along with many other Gandharvas and Apsaras, skilled in vocal and instrumental music and rhythm, as well as Kinnaras well-versed in musical compositions and movements, singing divine melodies with pleasing voices, delighted the sons of Pandu and the Rishis seated in that assembly. Seated in that assembly, those outstanding men of strict vows and devoted to truth, all attended to Yudhishthira just like the celestials in heaven attend to Brahma."
SECTION V
(Lokapala Sabhakhayana Parva)
“Vaisampayana said,—“While the illustrious Pandavas were seated in that Sabha along with the principal Gandharvas, there came, O Bharata, unto that assembly the celestial Rishi Narada, conversant with the Vedas and Upanishadas, worshipped by the celestials acquainted with histories and Puranas, well-versed in all that occurred in ancient kalpas (cycles), conversant with Nyaya (logic) and the truth of moral science, possessing a complete knowledge of the six Angas (viz., pronunciation, grammar, prosody, explanation of basic terms, description of religious rites, and astronomy). He was a perfect master in reconciling contradictory texts and differentiating in applying general principles to particular cases, as also in interpreting contraries by reference to differences in situation, eloquent, resolute, intelligent, possessed of powerful memory. He was acquainted with the science of morals and politics, learned, proficient in distinguishing inferior things from superior ones, skilled in drawing inference from evidence, competent to judge of the correctness or incorrectness of syllogistic statements consisting of five propositions. He was capable of answering successively Vrihaspati himself while arguing, with definite conclusions properly framed about religion, wealth, pleasure and salvation, of great soul and beholding this whole universe, above, below, and around, as if it were present before his eyes. He was master of both the Sankhya and Yoga systems of philosophy, ever desirous of humbling the celestials and Asuras by fomenting quarrels among them, conversant with the sciences of war and treaty, proficient in drawing conclusions by judging of things not within direct ken, as also in the six sciences of treaty, war, military campaigns, maintenance of posts against the enemy and stratagems by ambuscades and reserves. He was a thorough master of every branch of learning, fond of war and music, incapable of being repulsed by any science or any course, of action, and possessed of these and numberless other accomplishments. The Rishi, having wandered over the different worlds, came into that Sabha. And the celestial Rishi of immeasurable splendour, endued with great energy was accompanied, O monarch, by Parijata and the intelligent Raivata and Saumya and Sumukha. Possessing the speed of the mind, the Rishi came thither and was filled with gladness upon beholding the Pandavas. The Brahmana, on arriving there, paid homage unto Yudhishthira by uttering blessings on him and wishing him victory. Beholding the learned Rishi arrive, the eldest of the Pandavas, conversant with all rules of duty, quickly stood up with his younger brothers. Bending low with humility, the monarch cheerfully saluted the Rishi, and gave with due ceremonies a befitting seat unto him. The king also gave him kine and the usual offerings of the Arghya including honey and the other ingredients. Conversant with every duty the monarch also worshipped the Rishi with gems and jewels with a whole heart. Receiving that worship from Yudhishthira in proper form, the Rishi became gratified. Thus worshipped by the Pandavas and the great Rishis, Narada possessing a complete mastery over the Vedas, said unto Yudhishthira the following words bearing upon religion, wealth, pleasures and salvation.
“Vaisampayana said, — “While the renowned Pandavas were gathered in that assembly alongside the main Gandharvas, the celestial sage Narada, who was knowledgeable in the Vedas and Upanishads, arrived at the assembly, O Bharata. He was honored by the gods, familiar with histories and Puranas, and well-versed in everything that happened in ancient cycles. He understood logic and moral science, and had complete knowledge of the six Angas (which included pronunciation, grammar, prosody, explanation of basic terms, description of religious rites, and astronomy). He was an expert in reconciling contradictory texts and adept at applying general principles to specific situations, as well as interpreting opposing views by considering differing contexts. He was articulate, determined, intelligent, and had a remarkable memory. He understood moral and political sciences, was learned, skilled at distinguishing between inferior and superior matters, and proficient at drawing conclusions from evidence. He could judge the accuracy or inaccuracy of syllogistic statements containing five propositions. He was capable of skillfully debating with Vrihaspati himself, presenting well-defined conclusions about religion, wealth, pleasure, and salvation. With a vast soul, he perceived the entire universe—above, below, and around—as if it were vividly before him. He mastered both the Sankhya and Yoga philosophies, always eager to humble the gods and Asuras by stirring up conflicts between them. He was knowledgeable in the disciplines of war and diplomacy, able to make conclusions about things beyond immediate perception, and skilled in the six sciences of treaties, war, military campaigns, defending positions against opponents, and using ambush tactics. He was a complete master of every field of study, fond of warfare and music, undeterred by any science or course of action, and possessed of countless other talents. After traveling across various worlds, the sage entered that assembly. The celestial sage, radiating immeasurable splendor and filled with great energy, was accompanied by Parijata, the wise Raivata, Saumya, and Sumukha. Swift as thought, the sage arrived and felt joy upon seeing the Pandavas. Upon reaching the gathering, he honored Yudhishthira with blessings and wished him victory. When the learned sage arrived, the eldest Pandava, who was well-versed in all duties, quickly stood with his younger brothers. Bowing respectfully, the king joyfully greeted the sage and properly arranged a fitting seat for him. The king also offered him cows and traditional offerings of Arghya, including honey and other items. With complete adherence to duty, the king worshipped the sage with gems and jewels from the heart. Receiving this worship from Yudhishthira in appropriate form, the sage felt pleased. Thus honored by the Pandavas and the great sages, Narada, who had perfect mastery over the Vedas, spoke to Yudhishthira words concerning religion, wealth, pleasures, and salvation.”
“Narada said—‘Is the wealth thou art earning being spent on proper objects? Doth thy mind take pleasure in virtue? Art thou enjoying the pleasures of life? Doth not thy mind sink under their weight? O chief of men, continuest thou in the noble conduct consistent with religion and wealth practised by thy ancestors towards the three classes of subjects, (viz., good, indifferent, and bad)? Never injurest thou religion for the sake of wealth, or both religion and wealth for the sake of pleasure that easily seduces? O thou foremost of victorious men ever devoted to the good of all, conversant as thou art with the timeliness of everything, followest thou religion, wealth, pleasure and salvation dividing thy time judiciously? O sinless one, with the six attributes of kings (viz., cleverness of speech, readiness in providing means, intelligence in dealing with the foe, memory, and acquaintance with morals and politics), dost thou attend to the seven means (viz., sowing dissensions, chastisement, conciliation, gifts, incantations, medicine and magic)? Examinest thou also, after a survey of thy own strength and weakness, the fourteen possessions of thy foes? These are the country, forts, cars, elephants, cavalry, foot-soldiers, the principal officials of state, the zenana, food supply, computations of the army and income, the religious treatises in force, the accounts of state, the revenue, wine-shops and other secret enemies. Attendest thou to the eight occupations (of agriculture, trade, &c), having examined, O thou foremost of victorious monarchs, thy own and thy enemy’s means, and having made peace with thy enemies? O bull of the Bharata race, thy seven principal officers of state (viz., the governor of the citadel, the commander of forces, the chief judge, the general in interior command, the chief priest, the chief physician, and the chief astrologer), have not, I hope, succumbed to the influence of thy foes, nor have they, I hope, become idle in consequence of the wealth they have earned? They are, I hope, all obedient to thee. Thy counsels, I hope, are never divulged by thy trusted spies in disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what thy friends, foes and strangers are about? Makest thou peace and makest thou war at proper times? Observest thou neutrality towards strangers and persons that are neutral towards thee? And, O hero, hast thou made persons like thyself, persons that are old, continent in behaviour, capable of understanding what should be done and what should not, pure as regards birth and blood, and devoted to thee, thy ministers? O Bharata, the victories of kings can be attributed to good counsels. O child, is thy kingdom protected by ministers learned in Sastras, keeping their counsels close? Are thy foes unable to injure it? Thou hast not become the slave of sleep? Wakest thou at the proper time? Conversant with pursuits yielding profit, thinkest thou, during the small hours of night, as to what thou shouldst do and what thou shouldst not do the next day? Thou settlest nothing alone, nor takest counsels with many? The counsels thou hast resolved upon, do not become known all over thy kingdom? Commencest thou soon to accomplish measures of great utility that are easy of accomplishment? Such measures are never obstructed? Keepest thou the agriculturists not out of thy sight? They do not fear to approach thee? Achievest thou thy measures through persons that are trusted incorruptible, and possessed of practical experience? And, O brave king. I hope, people only know the measures already accomplished by thee and those that have been partially accomplished and are awaiting completion, but not those that are only in contemplation and uncommenced? Have experienced teachers capable of explaining the causes of things and learned in the science of morals and every branch of learning, been appointed to instruct the princes and the chiefs of the army? Buyest thou a single learned man by giving in exchange a thousand ignorant individuals? The man that is learned conferreth the greatest benefit in seasons of distress. Are thy forts always filled with treasure, food, weapons, water, engines and instruments, as also with engineers and bowmen? Even a single minister that is intelligent, brave, with his passions under complete control, and possessed of wisdom and judgment, is capable of conferring the highest prosperity on a king or a king’s son. I ask thee, therefore, whether there is even one such minister with thee? Seekest thou to know everything about the eighteen Tirthas of the foe and fifteen of thy own by means of three and three spies all unacquainted with one another? O slayer of all foes, watchest thou all thy enemies with care and attention, and unknown to them? Is the priest thou honourest, possessed of humility, and purity of blood, and renown, and without jealousy and illiberality? Hath any well-behaved, intelligent, and guileless Brahmana, well-up in the ordinance, been employed by thee in the performance of thy daily rites before the sacred fire, and doth he remind thee in proper time as to when thy homa should be performed? Is the astrologer thou hast employed skilled in reading physiognomy, capable of interpreting omens, and competent to neutralise the effect of the disturbances of nature? Have respectable servants been employed by thee in offices that are respectable, indifferent ones in indifferent offices, and low ones in offices that are low? Hast thou appointed to high offices ministers that are guileless and of well conduct for generations and above the common run? Oppressest thou not thy people with cruel and severe punishment? And, O bull of the Bharata race, do thy ministers rule thy kingdom under thy orders? Do thy ministers ever slight thee like sacrificial priests slighting men that are fallen (and incapable of performing any more sacrifices) or like wives slighting husbands that are proud and incontinent in their behaviour? Is the commander of thy forces possessed of sufficient confidence, brave, intelligent, patient, well-conducted, of good birth, devoted to thee, and competent? Treatest thou with consideration and regard the chief officers of thy army that are skilled in every kind of welfare, are forward, well-behaved, and endued with prowess? Givest thou to thy troops their sanctioned rations and pay in the appointed time? Thou dost not oppress them by withholding these? Knowest thou that the misery caused by arrears of pay and irregularity in the distribution of rations driveth the troops to mutiny, and that is called by the learned to be one of the greatest of mischiefs? Are all the principal high-born men devoted to thee, and ready with cheerfulness to lay down their lives in battle for thy sake? I hope no single individual of passions uncontrolled is ever permitted by thee to rule as he likes a number of concerns at the same time appertaining to the army? Is any servant of thine, who hath accomplished well a particular business by the employment of special ability, disappointed in obtaining from thee a little more regard, and an increase of food and pay? I hope thou rewardest persons of learning and humility, and skill in every kind of knowledge with gifts of wealth and honour proportionate to their qualifications. Dost thou support, O bull in the Bharata race, the wives and children of men that have given their lives for thee and have been distressed on thy account? Cherishest thou, O son of Pritha, with paternal affection the foe that hath been weakened, or him also that hath sought thy shelter, having been vanquished in battle? O lord of Earth, art thou equal unto all men, and can every one approach thee without fear, as if thou wert their mother and father? And O bull of the Bharata race, marchest thou, without loss of time, and reflecting well upon three kinds of forces, against thy foe when thou hearest that he is in distress? O subjugator of all foes beginnest thou thy march when the time cometh, having taken into consideration all the omens you might see, the resolutions thou hast made, and that the ultimate victory depends upon the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay to the troops in advance)? And, O persecutor of all foes, givest thou gems and jewels, unto the principal officers of enemy, as they deserve, without thy enemy’s knowledge? O son of Pritha, seekest thou to conquer thy incensed foes that are slaves to their passions, having first conquered thy own soul and obtained the mastery over thy own senses? Before thou marchest out against thy foes, dost thou properly employ the four arts of reconciliation, gift (of wealth) producing disunion, and application of force? O monarch, goest thou out against thy enemies, having first strengthened thy own kingdom? And having gone out against them, exertest thou to the utmost to obtain victory over them? And having conquered them, seekest thou to protect them with care? Are thy army consisting of four kinds of forces, viz., the regular troops, the allies, the mercenaries, and the irregulars, each furnished with the eight ingredients, viz., cars, elephants, horses, offices, infantry, camp-followers, spies possessing a thorough knowledge of the country, and ensigns led out against thy enemies after having been well trained by superior officers? O oppressor of all foes, O great king, I hope thou slayest thy foes without regarding their seasons of reaping and of famine? O king, I hope thy servants and agents in thy own kingdom and in the kingdoms of thy foes continue to look after their respective duties and to protect one another. O monarch, I hope trusted servants have been employed by thee to look after thy food, the robes thou wearest and the perfumes thou usest. I hope, O king, thy treasury, barns, stables arsenals, and women’s apartments, are all protected by servants devoted to thee and ever seeking thy welfare. I hope, O monarch, thou protectest first thyself from thy domestic and public servants, then from those servants of thy relatives and from one another. Do thy servants, O king, ever speak to thee in the forenoon regarding thy extravagant expenditure in respect of thy drinks, sports, and women? Is thy expenditure always covered by a fourth, a third or a half of thy income? Cherishest thou always, with food and wealth, relatives, superiors, merchants, the aged, and other proteges, and the distressed? Do the accountants and clerks employed by thee in looking after thy income and expenditure, always appraise thee every day in the forenoon of thy income and expenditure? Dismissest thou without fault servants accomplished in business and popular and devoted to thy welfare? O Bharata, dost thou employ superior, indifferent, and low men, after examining them well in offices they deserve? O monarch, employest thou in thy business persons that are thievish or open to temptation, or hostile, or minors? Persecutest thou thy kingdom by the help of thievish or covetous men, or minors, or women? Are the agriculturists in thy kingdom contented. Are large tanks and lakes constructed all over thy kingdom at proper distances, without agriculture being in thy realm entirely dependent on the showers of heaven? Are the agriculturists in thy kingdom wanting in either seed or food? Grantest thou with kindness loans (of seed-grains) unto the tillers, taking only a fourth in excess of every measure by the hundred? O child, are the four professions of agriculture, trade, cattle-rearing, and lending at interest, carried on by honest men? Upon these O monarch, depends the happiness of thy people. O king, do the five brave and wise men, employed in the five offices of protecting the city, the citadel, the merchants, and the agriculturists, and punishing the criminals, always benefit thy kingdom by working in union with one another? For the protection of thy city, have the villages been made like towns, and the hamlets and outskirts of villages like villages? Are all these entirely under thy supervision and sway? Are thieves and robbers that sack thy town pursued by thy police over the even and uneven parts of thy kingdom? Consolest thou women and are they protected in thy realm? I hope thou placest not any confidence in them, nor divulgest any secret before any of them? O monarch, having heard of any danger and having reflected on it also, liest thou in the inner apartments enjoying every agreeable object? Having slept during the second and the third divisions of the night, thinkest thou of religion and profit in the fourth division wakefully. O son of Pandu, rising from bed at the proper time and dressing thyself well, showest thou thyself to thy people, accompanied by ministers conversant with the auspiciousness or otherwise of moments? O represser of all foes, do men dressed in red and armed with swords and adorned with ornaments stand by thy side to protect thy person? O monarch! behavest thou like the god of justice himself unto those that deserve punishment and those that deserve worship, unto those that are dear to thee and those that thou likest not? O son of Pritha, seekest thou to cure bodily diseases by medicines and fasts, and mental illness with the advice of the aged? I hope that the physicians engaged in looking after thy health are well conversant with the eight kinds of treatment and are all attached and devoted to thee. Happeneth it ever, O monarch, that from covetousness or folly or pride thou failest to decide between the plaintiff and the defendant who have come to thee? Deprivest thou, through covetousness or folly, of their pensions the proteges who have sought thy shelter from trustfulness or love? Do the people that inhabit thy realm, bought by thy foes, ever seek to raise disputes with thee, uniting themselves with one another? Are those amongst thy foes that are feeble always repressed by the help of troops that are strong, by the help of both counsels and troops? Are all the principal chieftains (of thy empire) all devoted to thee? Are they ready to lay down their lives for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men according to their merits in respect of various branches of learning? I tell thee, such worship is without doubt, highly beneficial to thee. Hast thou faith in the religion based on the three Vedas and practised by men who have gone before thee? Dost thou carefully follow the practices that were followed by them? Are accomplished Brahmanas entertained in thy house and in thy presence with nutritive and excellent food, and do they also obtain pecuniary gifts at the conclusion of those feasts? Dost thou, with passions under complete control and with singleness of mind, strive to perform the sacrifices called Vajapeya and Pundarika with their full complement of rites? Bowest thou unto thy relatives and superiors, the aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian) in villages, that are of so much benefit to people? O sinless one, causest thou ever grief or anger in any one? Do priests capable of granting thee auspicious fruits ever stand by thy side? O sinless one, are thy inclinations and practices such as I have described them, and as always enhance the duration of life and spread one’s renown and as always help the cause of religion, pleasure, and profit? He who conducteth himself according to this way, never findeth his kingdom distressed or afflicted; and that monarch, subjugating the whole earth, enjoyeth a high degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and respected person is ever ruined and his life taken, on a false charge or theft, by thy ministers ignorant of Sastras and acting from greed? And, O bull among men, I hope thy ministers never from covetousness set free a real thief, knowing him to be such and having apprehended him with the booty about him? O Bharata, I hope, thy ministers are never won over by bribes, nor do they wrongly decide the disputes that arise between the rich and the poor. Dost thou keep thyself free from the fourteen vices of kings, viz., atheism, untruthfulness, anger, incautiousness, procrastination, non-visit to the wise, idleness, restlessness of mind, taking counsels with only one man, consultation with persons unacquainted with the science of profit, abandonment of a settled plan, divulgence of counsels, non-accomplishment of beneficial projects, and undertaking everything without reflection? By these, O king, even monarchs firmly seated on their thrones are ruined. Hath thy study of the Vedas, thy wealth and knowledge of the Sastras and marriage been fruitful?
“Narada asked, ‘Are you spending the wealth you’re earning wisely? Does your mind find joy in doing the right thing? Are you enjoying life's pleasures? Does your mind not feel overwhelmed by them? O leader of men, do you follow the virtuous conduct passed down by your ancestors towards all types of subjects—good, indifferent, and bad? Do you never compromise your principles for the sake of wealth, or jeopardize both your principles and wealth for fleeting pleasures? O you who are esteemed among victorious individuals and devoted to the welfare of all, do you balance your time wisely among duty, wealth, enjoyment, and spiritual goals? O you who are free from sin, with the six virtues of kings—eloquence, resourcefulness, strategic intelligence, good memory, understanding of morals and politics—do you employ the seven strategies: sowing discord, punishment, peace-making, giving, casting spells, healing, and artistry? After assessing your own strengths and weaknesses, do you examine the fourteen resources of your enemies? These include the land, strongholds, chariots, elephants, cavalry, infantry, main state officials, women’s quarters, food supplies, army calculations, religious texts in force, state accounts, revenue, taverns, and other hidden threats. Do you supervise the eight professions (like agriculture and trade), having assessed both your and your enemy’s capabilities, and having established peace where possible? O bull of the Bharata lineage, are your seven principal state officers (the citadel governor, army commander, chief judge, general, chief priest, chief physician, and chief astrologer) loyal and diligent, and not swayed by outside forces or idle due to newfound wealth? I hope they remain obedient to you. I trust your strategies are never exposed by your trusted spies or by you or your ministers? Are you aware of the activities of your friends, foes, and strangers? Do you declare peace and war at the right times? Do you remain neutral toward those who are neutral to you? Have you appointed your ministers from among those like yourself—mature, self-disciplined individuals who know what's appropriate and what's not, pure by birth and lineage, and devoted to you? O Bharata, kings' successes stem from wise counsel. O child, is your kingdom safeguarded by knowledgeable ministers who keep their advice confidential? Are your enemies unable to harm it? Have you not fallen prey to lethargy? Do you wake up at the right time? Are you engaged in profitable activities, pondering your plans for the next day during the quiet of the night? Do you make decisions alone, rather than consulting too many people? Do your resolutions remain confidential throughout your kingdom? Do you begin to implement useful plans that are easy to achieve promptly? Do you keep a close eye on farmers? Do they feel safe approaching you? Do you accomplish your goals through trusted, incorruptible individuals with practical experience? And, O brave king, do people only know about your completed and partially completed plans, not just those in mere contemplation? Have experienced teachers been appointed to educate the princes and military leaders, capable of explaining principles and well-versed in all fields of knowledge? Do you consider a single learned individual worth more than a thousand ignorant ones? A learned person brings tremendous benefits in times of crisis. Are your forts always stocked with treasures, food, weapons, water, tools, and staffed by engineers and archers? Even a single advisor who is wise, brave, self-controlled, and possessing good judgment can bring the greatest prosperity to a king or prince. Tell me, is there even one such advisor with you? Do you strive to understand every detail about the eighteen enemy strongholds and the fifteen friendly ones through three discreet spies? O vanquisher of foes, do you vigilantly monitor all your adversaries without their knowledge? Is the priest you respect humble, pure-blooded, reputable, and devoid of jealousy? Have you employed a well-mannered and knowledgeable Brahmin who performs your daily rituals at the sacred fire and reminds you when to conduct your homa? Is the astrologer you've chosen skilled at reading faces, interpreting omens, and mitigating natural disturbances? Have you assigned respectable servants to respectable roles, indifferent individuals to indeterminate positions, and lower-class people to lesser jobs? Have you appointed trustworthy and virtuous ministers to top positions? Do you not excessively punish your subjects? And, O bull of the Bharata lineage, do your ministers govern your kingdom under your guidance? Do your ministers ever disregard you as sacrificial priests ignore those who have fallen or as wives disregard husbands who are haughty and reckless? Is your army commander confident, brave, wise, patient, well-behaved, of noble birth, loyal to you, and competent? Do you treat your chief military officers, who are knowledgeable about diverse welfare, with respect and consideration? Do you provide your troops with their designated rations and pay on time? Do you refrain from oppressing them by holding back these provisions? Are you aware that delayed pay and irregular ration distribution lead troops to mutiny, which experts deem one of the greatest troubles? Are all your main noblemen devoted to you, ready to sacrifice their lives in battle for your sake? I trust no uncontrolled individual ever governs several army matters at once according to his whims. If any of your servants successfully manage a particular task through special skills, do they feel disappointed for not receiving a little more recognition, food, or salary? I hope you reward knowledgeable and humble individuals as well as those skilled in various fields with gifts that match their qualifications. Do you support, O bull of the Bharata lineage, the families of those who sacrificed themselves for you and who have suffered for your sake? Do you treat, with paternal affection, the weakened enemy or those who seek your protection after being defeated in battle? O ruler of Earth, are you impartial toward all men, allowing anyone to approach you without fear, as if you were their mother and father? And O bull of the Bharata lineage, do you march promptly and thoughtfully against your foes when you learn of their distress? O conqueror of enemies, do you start your attack when the time comes, considering all possible omens, your prior resolutions, and knowing victory depends on reserves, ambushes, and advance troop pay? And, O destroyer of foes, do you secretly give gems and jewels to the chief officers of the enemies in proportion to their worth? O son of Pritha, do you seek to defeat your wrathful foes, who are slaves to their desires, only after conquering your own soul and mastering your senses? Before you fight your enemies, do you skillfully apply the four tactics of reconciliation, gifts that promote division, and the use of force? O monarch, do you face your adversaries only after fortifying your own kingdom? And once engaged with them, do you exert all efforts to achieve victory? After conquering, do you strive to protect them diligently? Is your army composed of four types of forces—regular troops, allies, mercenaries, and irregulars—each equipped with necessary provisions like chariots, elephants, horses, infantry, support personnel, knowledgeable spies, and flags led out against the enemy after comprehensive training by superior officers? O vanquisher of foes, O great king, do you strike down your enemies without considering the seasons of harvest or famine? O king, do your aides and representatives in your kingdom and your enemies’ territories carry out their responsibilities and protect each other? O monarch, I hope you have trusted servants to manage your food, clothing, and fragrances. I trust, O king, that your treasury, granaries, stables, armories, and women’s quarters are all safeguarded by devoted servants seeking your well-being. I hope, O monarch, you protect yourself first from your domestic and public servants, then from your relatives' servants and each other. Do your servants, O king, ever discuss with you in the morning about your excessive spending on drink, entertainment, and women? Is your expenditure consistently covered by a quarter, a third, or half of your income? Do you always support relatives, superiors, merchants, the elderly, and other dependents, as well as the distressed, with food and wealth? Do your accountants and clerks regularly inform you each morning about your income and expenses? Do you dismiss well-performing yet popular servants without cause? O Bharata, do you assign superior, average, and lower officials after carefully evaluating them to their appropriate roles? O monarch, do you involve individuals prone to stealing, temptation, or hostility in your affairs? Do you risk your kingdom with thieving or greedy individuals, minors, or women? Are the farmers in your kingdom satisfied? Are large tanks and lakes constructed evenly throughout your land, ensuring agriculture is not solely reliant on rain? Do the farmers in your kingdom lack either seeds or food? Do you generously offer loans of seeds to the tillers, asking only a quarter in return for every hundred? O child, are the four professions of agriculture, trade, livestock, and lending practiced by honest individuals? The happiness of your people relies on these, O monarch. Do the five wise and courageous individuals overseeing the city, stronghold, merchants, and farmers, and punishing criminals, always benefit your kingdom through cooperation? Have villages been developed to resemble towns for the safety of your city, with hamlets and outskirts similar to villages? Are all these completely under your oversight? Are thieves and robbers who plunder your town pursued throughout the flat and rough terrains of your kingdom by your police? Do you comfort women and ensure their safety in your realm? I hope you do not place any trust in them or reveal any secrets around them. O monarch, when you hear of dangers, do you lie back in your inner chambers, enjoying comfortable distractions? After sleeping soundly during the night, do you contemplate religion and gain during the pre-dawn hours? O son of Pandu, when you rise on time and dress well, do you present yourself to your people, accompanied by ministers familiar with auspicious timings? O conqueror of foes, do men clad in red, armed, and adorned with decorations stand beside you to safeguard you? O monarch! Do you treat those deserving of punishment and those worthy of reverence, as well as those close to you and those you dislike, in a just manner? O son of Pritha, do you address physical ailments with medicine and fasting, and mental issues with guidance from elders? I trust the physicians caring for you are knowledgeable about the eight treatment methods and are dedicated to you. Has it ever happened, O monarch, that due to greed or folly, you cannot fairly judge between a plaintiff and a defendant before you? Do you, out of greed or ignorance, deny pensions to those who have sought your protection due to trust or love? Do people in your realm, bribed by your enemies, ever seek to provoke disputes with you, uniting together? Are the weaker sections of your enemies always subdued with the assistance of well-trained troops and clever strategy? Are all the chief leaders of your empire loyal and ready to give their lives for you under your command? Do you honor Brahmanas and wise men based on their merits in various fields of knowledge? I tell you, such respect undoubtedly benefits you. Do you believe in the faith derived from the three Vedas, upheld by those before you? Do you closely follow the practices established by them? Are accomplished Brahmanas treated in your home and in your presence with nourishing and excellent meals, receiving monetary gifts at the end of the feasts? Do you, with complete self-control and focused intent, strive to perform the Vajapeya and Pundarika sacrifices with all requisite rites fulfilled? Do you show respect to your relatives, elders, the gods, ascetics, Brahmanas, and the towering banyan trees in villages that greatly benefit the people? O you who are free from sin, do you ever cause grief or anger in anyone? Do priests capable of granting you good fortunes always stand by your side? O sinless one, are your inclinations and actions as I have described, constantly extending life, enhancing your reputation, and supporting the causes of morality, enjoyment, and prosperity? He who behaves in this manner never sees his kingdom troubled or distressed, and such a monarch, conquering the entire earth, enjoys great happiness. O monarch, I hope no well-mannered, pure-hearted, and esteemed person is harmed or wrongfully accused of theft by your greedy and ignorant ministers. And, O champion among men, I trust your ministers never release a true thief, fully aware of his guilt and capturing him with stolen goods, out of greed. O Bharata, I hope your ministers are never swayed by bribes or misjudge disputes between the wealthy and the poor. Do you keep yourself free from the fourteen vices of kings—disbelief, dishonesty, anger, carelessness, procrastination, neglecting the wise, idleness, mental restlessness, consulting only one person, seeking advice from those who lack knowledge of profit, abandoning established plans, disclosing sensitive information, failing to complete beneficial tasks, and acting without careful thought? For these, O king, even rulers securely seated on their thrones can fall. Has your study of the Vedas, your wealth, understanding of the scriptures, and your marriage been fruitful?
“Vaisampayana continued,—After the Rishi had finished, Yudhishthira asked,—“How, O Rishi, do the Vedas, wealth, wife, and knowledge of the Sastras bear fruit?”
“Vaisampayana continued,—After the sage had finished, Yudhishthira asked,—“How, O sage, do the Vedas, wealth, wife, and understanding of the scriptures yield results?”
“The Rishi answered,—“The Vedas are said to bear fruit when he that hath studied them performeth the Agnihotra and other sacrifices. Wealth is said to bear fruit when he that hath it enjoyeth it himself and giveth it away in charity. A wife is said to bear fruit when she is useful and when she beareth children. Knowledge of the Sastras is said to bear fruit when it resulteth in humility and good behaviour.”
“The sage replied, ‘The Vedas are believed to be effective when someone who has studied them performs the Agnihotra and other sacrifices. Wealth is considered fruitful when the person who has it enjoys it and shares it through charity. A wife is seen as valuable when she is helpful and when she has children. Knowledge of the scriptures is regarded as worthwhile when it leads to humility and good behavior.’”
“Vaisampayana continued,—The great ascetic Narada, having answered Yudhishthira thus, again asked that just ruler,-“Do the officers of thy government, O king, that are paid from the taxes levied on the community, take only their just dues from the merchants that come to thy territories from distant lands impelled by the desire of gain? Are the merchants, O king, treated with consideration in thy capital and kingdom, capable of bringing their goods thither without being deceived by the false pretexts of (both the buyers and the officers of government)?
Vaisampayana continued, “The great ascetic Narada, after responding to Yudhishthira, asked the just ruler again, ‘Do the government officials, O king, who are paid from the taxes collected from the community, take only what they are owed from the merchants who come to your territory from far-off lands looking to make a profit? Are the merchants, O king, treated with respect in your capital and kingdom, able to bring their goods there without being misled by the false excuses of both buyers and government officials?’”
Listenest thou always, O monarch, to the words, fraught with instructions in religion and wealth, of old men acquainted with economic doctrines? Are gifts of honey and clarified butter made to the Brahmanas intended for the increase of agricultural produce, of kine, of fruits and flowers, and for the sake of virtue? Givest thou always, O king, regularly unto all the artisans and artists employed by thee the materials of their works and their wages for periods not more than four months? Examinest thou the works executed by those that are employed by thee, and applaudest thou them before good men, and rewardest thou them, having shewn them proper respect? O bull of the Bharata race, followest thou the aphorisms (of the sage) in respect of every concern particularly those relating to elephants, horses, and cars? O bull of the Bharata race, are the aphorisms relating to the science of arms, as also those that relate to the practice of engines in warfare—so useful to towns and fortified places, studied in thy court? O sinless one, art thou acquainted with all mysterious incantations, and with the secrets of poisons destructive of all foes? Protectest thou thy kingdom from the fear of fire, of snakes and other animals destructive of life, of disease, and Rakshasas? As acquainted thou art with every duty, cherishest thou like a father, the blind, the dumb, the lame, the deformed, the friendless, and ascetics that have no homes. Hast thou banished these six evils, O monarch, viz., sleep, idleness, fear, anger, weakness of mind, and procrastination?’
Do you always listen, O king, to the wise advice of older men who understand economics and wealth? Are offerings of honey and clarified butter made to the Brahmins meant to increase agricultural yields, livestock, fruits, flowers, and promote virtue? Do you regularly provide all the craftsmen and artisans working for you with their materials and wages for no more than four months at a time? Do you review the work done by those you employ, praise them in front of good people, and reward them with proper respect? O pride of the Bharata lineage, do you follow the teachings of the sage regarding all matters, especially those related to elephants, horses, and chariots? O pride of the Bharata lineage, are the teachings regarding weaponry and the use of siege engines—so vital to towns and fortifications—studied in your court? O sinless one, are you familiar with all secret incantations and the knowledge of poisons that can destroy enemies? Do you protect your kingdom from dangers like fire, snakes, other life-threatening creatures, diseases, and demons? As someone who knows every duty, do you care for the blind, the mute, the lame, the disabled, the friendless, and homeless ascetics like a father? Have you eliminated these six evils, O king: sleep, idleness, fear, anger, weakness of mind, and procrastination?
“Vaisampayana continued,—The illustrious bull among the Kurus, having heard these words of that best of Brahmanas, bowed down unto him and worshipped his feet. And gratified with everything he heard, the monarch said unto Narada of celestial form,—“I shall do all that thou hast directed, for my knowledge hath expanded under thy advice!’ Having said this the king acted conformably to that advice, and gained in time the whole Earth bounded by her belt of seas. Narada again spoke, saying,—“That king who is thus employed in the protection of four orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days here happily and attaineth hereafter to the region of Sakra (heaven).’”
“Vaisampayana continued,—The great leader among the Kurus, having heard the words of that excellent Brahmana, bowed down to him and honored his feet. Feeling pleased with everything he heard, the king said to the divine Narada,—‘I will do everything you have instructed, as my understanding has grown through your guidance!’ After saying this, the king followed that advice and eventually gained control over the entire Earth, surrounded by her oceans. Narada then said,—‘A king who is dedicated to the protection of the four social orders—Brahmanas, Kshatriyas, Vaishyas, and Sudras—lives happily here and later reaches the realm of Sakra (heaven).’”
SECTION VI
“Vaisampayana said,—At the conclusion of Narada’s words, king Yudhishthira the just worshipped him duly; and commanded by him the monarch began to reply succinctly to the questions the Rishi had asked.
“Vaisampayana said, — After Narada finished speaking, King Yudhishthira the just properly honored him; following his command, the king started to respond briefly to the questions the sage had asked.”
“Yudhishthira said—‘O holy one, the truths of religion and morality thou hast indicated one after another, are just and proper. As regards myself, I duly observe those ordinances to the best of my power. Indeed, the acts that were properly performed by monarchs of yore are, without doubt, to be regarded as bearing proper fruit, and undertaken from solid reasons for the attainment of proper objects. O master, we desire to walk in the virtuous path of those rulers that had, besides, their souls under complete control.”
“Yudhishthira said, ‘O holy one, the principles of religion and morality that you’ve mentioned one by one are fair and appropriate. As for me, I follow those guidelines to the best of my ability. Truly, the deeds done by kings of the past should be seen as yielding proper results and were undertaken for good reasons to achieve worthy goals. O master, we wish to follow the virtuous path of those rulers who also had complete control over their souls.’”
“Vaisampayana continued,—“Yudhishthira, the son of Pandu, possessed of great glory, having received with reverence the words of Narada and having also answered the Rishi thus, reflected for a moment. And perceiving a proper opportunity, the monarch, seated beside the Rishi, asked Narada sitting at his ease and capable of going into every world at will, in the presence of that assembly of kings, saying,—‘Possessed of the speed of mind, thou wanderest over various and many worlds created in days of yore by Brahma, beholding everything. Tell me, I ask thee, if thou hast, O Brahmana, ever beheld before anywhere an assembly room like this of mine or superior to it!’ Hearing these words of Yudhishthira the just, Narada smilingly answered the son of Pandu in these sweet accents,—
“Vaisampayana continued,—“Yudhishthira, the son of Pandu, known for his great glory, listened attentively to Narada's words and replied respectfully. After reflecting for a moment, the king, seated next to the sage, turned to Narada, who was comfortably at ease and could travel through any world at will, and asked in front of the assembly of kings, ‘With your mind's speed, you travel across many worlds created long ago by Brahma, witnessing everything. I want to know, O Brahmana, have you ever seen an assembly hall like this one of mine, or one that surpasses it?’ Hearing Yudhishthira's just words, Narada smiled and answered the son of Pandu with these pleasant words,—”
“Narada said,—‘O child, O king I did neither see nor hear of ever before amongst men, any assembly room built of gems and precious stones like this of thine, O Bharata. I shall, however, describe unto thee the rooms of the king of the departed (Yama), of Varuna (Neptune) of great intelligence, of Indra, the King of Gods and also of him who hath his home in Kailasha (Kuvera). I shall also describe unto thee the celestial Sabha of Brahma that dispelleth every kind of uneasiness. All these assembly rooms exhibit in their structure both celestial and human designs and present every kind of form that exists in the universe. And they are ever worshipped by the gods and the Pitris, the Sadhyas, (under-deities called Gana), by ascetics offering sacrifices, with souls under complete command, by peaceful Munis engaged without intermission in Vedic sacrifices with presents to Brahmanas. I shall describe all these to you if, O bull of the Bharata race, thou hast any inclinations to listen to me!’”
“Narada said, ‘Oh child, oh king! I've never seen or heard of an assembly hall made of gems and precious stones like yours, Bharata. However, I will describe to you the halls of Yama, the king of the departed, of Varuna, the wise, of Indra, the King of the Gods, and also of Kuvera, who resides in Kailasha. I will also tell you about the celestial Sabha of Brahma, which alleviates every kind of discomfort. All these meeting places showcase both divine and human designs and encompass every form that exists in the universe. They are constantly revered by the gods, the Pitris, the Sadhyas (under-deities called Gana), by ascetics who perform sacrifices, by souls under complete control, and by peaceful Munis who engage tirelessly in Vedic rituals while offering gifts to Brahmanas. I will describe all this to you if, oh bull of the Bharata lineage, you have any desire to listen to me!’”
“Vaisampayana continued,—“Thus addressed by Narada, the high-souled king Yudhishthira the just, with his brothers and all those foremost of Brahmanas (seated around him), joined his hands (in entreaty). And the monarch then asked Narada, saying,—‘Describe unto us all those assembly rooms. We desire to listen to thee. O Brahmana, what are the articles with which each of the Sabhas are made of? What is the area of each, and what is the length and breadth of each? Who wait upon the Grandsire in that assembly room? And who also upon Vasava, the Lord of the celestials and upon Yama, the son of Vivaswana? Who wait upon Varuna and upon Kuvera in their respective assembly rooms. O Brahmana Rishi, tell us all about these. We all together desire to hear thee describe them. Indeed, our curiosity is great.’ Thus addressed by the son of Pandu, Narada replied, saying,—‘O monarch, hear ye all about those celestial assembly rooms one after another.”
“Vaisampayana continued, —“After being addressed by Narada, the noble king Yudhishthira, known for his fairness, along with his brothers and all the leading Brahmanas gathered around him, folded his hands in request. The king then asked Narada, saying, —‘Please tell us about all those assembly rooms. We want to hear you. O Brahmana, what materials are each of the Sabhas made from? What is the size of each, and what are their lengths and widths? Who serves the Grandsire in that assembly room? And who serves Vasava, the lord of the celestials, and Yama, the son of Vivaswana? Who serves Varuna and Kuvera in their respective assembly rooms? O Brahmana Rishi, please tell us everything about these. We all wish to hear your descriptions. Our curiosity is indeed very strong.’ Thus addressed by the son of Pandu, Narada replied, saying, —‘O king, listen as I describe those celestial assembly rooms one by one.”
SECTION VII
“Narada said,—the celestial assembly room of Sakra is full of lustre. He hath obtained it as the fruit of his own acts. Possessed of the splendour of the sun, it was built, O scion of the Kuru race, by Sakra himself. Capable of going everywhere at will, this celestial assembly house is full one hundred and fifty yojanas in length, and hundred yojanas in breadth, and five yojanas in height. Dispelling weakness of age, grief, fatigue, and fear, auspicious and bestowing good fortune, furnished with rooms and seats and adorned with celestial trees, it is delightful in the extreme. There sitteth in that assembly room, O son of Pritha, on an excellent seat, the Lord of celestials, with his wife Sachi endowed with beauty and affluence. Assuming a form incapable of description for its vagueness, with a crown on his head and bright bracelets on the upper arms, attired in robes of pure white and decked with floral wreaths of many hues, there he sitteth with beauty, fame, and glory by his side. And the illustrious deity of a hundred sacrifices is daily waited upon. O monarch, in that assembly by the Marutas in a body, each leading the life of a householder in the bosom of his family. And the Siddhyas, celestial Rishis, the Sadhyas in all, the gods, and Marutas of brilliant complexion and adorned with golden garlands,—all of them in celestial form and decked in ornaments, always wait upon and worship the illustrious chief of the immortals, that mighty represser of all foes. And O son of Pritha, the celestial Rishis also, all of pure souls, with sins completely washed off and resplendent as the fire, and possessed of energy, and without sorrow of any kind, and freed from the fever of anxiety, and all performers of the Soma sacrifice, also wait upon and worship Indra. And Parasara and Parvata and Savarni and Galava; and Sankha, and the Muni, Gaursiras, and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas; and Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka, Swetaketu, and Tandya, and also Bhandayani; and Havishmat, and Garishta, and king Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala; Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and Vishwakarman, and Tumuru; and other Rishis, some born of women and others living upon air, and others again living upon fire, these all worship Indra, the wielder of the thunderbolt, the lord of all the worlds. And Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of truthful speech, and Prachetas ever fulfilling their promises, and Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama, and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya and Asravya, and also Hiranmaya, and Samvartta, and Dehavya, and Viswaksena of great energy; and Kanwa, and Katyayana, O king, and Gargya, and Kaushika;—all are present there along with the celestial waters and plants; and faith, and intelligence, and the goddess of learning, and wealth, religion, and pleasure; and lightning. O son of Pandu; and the rain-charged clouds, and the winds, and all the loud-sounding forces of heaven; the eastern point, the twenty seven fires conveying the sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor (Vrihaspati), and also Sukra; and Vishwavasu and Chitrasena, and Sumanas, and also Taruna; the Sacrifices, the gifts to Brahmanas, the planets, and the stars, O Bharata, and the mantras that are uttered in sacrifices—all these are present there. And, O King, many Apsaras and Gandharvas, by various kinds of dances and music both instrumental and vocal, and by the practice of auspicious rites, and by the exhibition of many feats of skill, gratify the lord of the celestials—Satakratu—the illustrious slayer of Vala and Vritra. Besides these, many other Brahmanas and royal and celestial Rishis, all resplendent as the fire, decked in floral wreaths and ornaments, frequently come to and leave that assembly, riding on celestial cars of various kinds. And Vrihaspati and Sukra are present there on all occasions. These and many other illustrious ascetics of rigid wows, and Bhrigu and the seven Rishis who are equal, O king, unto Brahma himself, come to and leave that assembly house, riding on cars beautiful as the car of Soma, and themselves looking as bright therein as Soma himself. This, O mighty armed monarch, is the assembly house, called Pushkaramalini, of Indra of a hundred sacrifices that I have seen. Listen now to the account of Yama’s assembly house.”
“Narada said, the celestial assembly hall of Sakra is filled with brightness. He has earned it through his own deeds. Shining like the sun, it was built, O descendant of the Kuru dynasty, by Sakra himself. This heavenly gathering space can move anywhere at will and measures one hundred and fifty yojanas in length, one hundred yojanas in width, and five yojanas in height. It banishes the weaknesses of age, sadness, fatigue, and fear, is auspicious and brings good fortune, furnished with rooms and seating, and adorned with celestial trees, making it exceedingly delightful. There sits in that assembly hall, O son of Pritha, on an excellent seat, the Lord of the celestials, with his wife Sachi, who is beautiful and wealthy. Taking on a form that’s hard to describe due to its ambiguity, wearing a crown on his head and bright bracelets on his upper arms, dressed in pure white robes and adorned with floral wreaths of many colors, he sits there, accompanied by beauty, fame, and glory. And the glorious deity of a hundred sacrifices is waited upon daily. O monarch, in that assembly, the Marutas gather together, each living the life of a householder in the comfort of his family. The Siddhyas, celestial Rishis, the Sadhyas, and all the gods, along with the Marutas who are brilliantly complexioned and wear golden garlands—all of them in celestial forms and adorned with ornaments—constantly wait on and worship the illustrious chief of the immortals, that powerful vanquisher of all foes. And O son of Pritha, the celestial Rishis, all pure of soul, with their sins completely cleansed and shining like fire, energetic, free from any sadness, and relieved of anxiety, as well as all performers of the Soma sacrifice, also wait upon and honor Indra. And Parasara, Parvata, Savarni, Galava; and Sankha, the Muni, Gaursiras, Durvasa, Krodhana, Swena, and the Muni Dhirghatamas; and Pavitrapani, Savarni, Yajnavalkya, and Bhaluki; and Udyalaka, Swetaketu, Tandya, and also Bhandayani; and Havishmat, Garishta, and king Harischandra; and Hridya, Udarshandilya; Parasarya, Krishivala; Vataskandha, Visakha, Vidhatas, and Kala. Karaladanta, Tastri, Vishwakarman, Tumuru; and other Rishis, some born of women and others living on air, and others living on fire, they all worship Indra, the wielder of the thunderbolt, the lord of all worlds. And Sahadeva, Sunitha, and Valmiki of great ascetic merit; and Samika of truthful speech, and Prachetas who always keep their promises, and Medhatithi, Vamadeva, Pulastya, Pulaha, and Kratu; and Maruta, Marichi, Sthanu of great ascetic merit; and Kakshivat, Gautama, Tarkhya, and the Muni Vaishwanara; and the Muni Kalakavrikhiya, Asravya, Hiranmaya, Samvartta, Dehavya, and Viswaksena of great energy; and Kanwa, Katyayana, O king, and Gargya and Kaushika—all are present there along with the celestial waters and plants; faith, intelligence, the goddess of learning, wealth, righteousness, and pleasure; and lightning. O son of Pandu; the rain-filled clouds, the winds, and all the loud forces of heaven; the eastern direction, the twenty-seven fires conveying the sacrificial butter, Agni and Soma, and the fire of Indra, Mitra, Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor (Vrihaspati), and also Sukra; and Vishwavasu, Chitrasena, Sumanas, and also Taruna; the Sacrifices, the offerings to Brahmanas, the planets, and the stars, O Bharata, and the mantras recited in sacrifices—all these are present there. And, O King, many Apsaras and Gandharvas, through various dances and music, both instrumental and vocal, and by practicing auspicious rites and showcasing many skills, delight the lord of the celestials—Satakratu—the illustrious slayer of Vala and Vritra. Additionally, many other Brahmanas and royal celestial Rishis, all shining like fire, adorned with floral wreaths and ornaments, frequently come to and leave that assembly, riding in celestial vehicles of various kinds. Vrihaspati and Sukra are always present there. These, along with many other renowned ascetics with strict vows, and Bhrigu and the seven Rishis who are equal, O king, to Brahma himself, come to and leave that assembly house, riding in vehicles as beautiful as the car of Soma, looking as bright as Soma himself within them. This, O mighty-armed monarch, is the assembly house, called Pushkaramalini, of Indra of a hundred sacrifices that I have seen. Now, listen to the account of Yama’s assembly house.”
SECTION VIII
“Narada said,—‘O Yudhisthira, I shall now describe the assembly house of Yama, the son of Vivaswat, which, O son of Pritha, was built by Viswakarma. Listen now to me. Bright as burnished gold, that assembly house, O monarch, covers an area of much more than a hundred yojanas. Possessed of the splendour of the sun, it yieldeth everything that one may desire. Neither very cool nor very hot, it delighteth the heart. In that assembly house there is neither grief nor weakness of age, neither hunger nor thirst. Nothing disagreeable findeth a place there, nor any kind of evil feelings there. Every object of desire, celestial or human, is to be found in that mansion. And all kinds of enjoyable articles, as also of sweet, juicy, agreeable, and delicious edibles in profusion that are licked, sucked, and drunk, are there, O chastiser of all enemies. The floral wreaths in that mansion are of the most delicious fragrance, and the trees that stand around it yield fruits that are desired of them. There are both cold and hot waters and these are sweet and agreeable. In that mansion many royal sages of great sanctity and Brahmana sages also of great purity, cheerfully wait upon, O child, and worship Yama, the son of Vivaswat. And Yayati, Nahusha, Puru, Mandhatri, Somaka, Nriga; the royal sage Trasadasyu, Kritavirya, Sautasravas; Arishtanemi, Siddha, Kritavega, Kriti, Nimi, Pratarddana, Sivi, Matsya, Prithulaksha, Vrihadratha, Vartta, Marutta, Kusika, Sankasya, Sankriti, Dhruva, Chaturaswa, Sadaswormi and king Kartavirya; Bharata and Suratha, Sunitha, Nisatha, Nala, Divodasa, and Sumanas, Amvarisha, Bhagiratha; Vyaswa, Vadhraswa, Prithuvega, Prithusravas, Prishadaswa, Vasumanas, Kshupa, and Sumahavala, Vrishadgu, and Vrishasena, Purukutsa, Dhwajin and Rathin; Arshtisena, Dwilipa, and the high-souled Ushinara; Ausinari, Pundarika, Saryati, Sarava, and Suchi; Anga, Rishta, Vena, Dushmanta, Srinjaya and Jaya; Bhangasuri, Sunitha, and Nishada, and Bahinara; Karandhama, Valhika, Sudymna, and the mighty Madhu; Aila and the mighty king of earth Maruta; Kapota, Trinaka, and Shadeva, and Arjuna also. Vysawa; Saswa and Krishaswa, and king Sasavindu; Rama the son of Dasaratha, and Lakshmana, and Pratarddana; Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son of Jamadagnya, Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa, and also Janaka; king Vainya, Varisena, Purujit, and Janamejaya; Brahmadatta, and Trigarta, and king Uparichara also; Indradyumna, Bhimajanu, Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna, Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a hundred kings of the Matsya race and hundred of the Vipa and a hundred of the Haya races; a hundred kings of the name of Dhritarashtra, eighty kings of the name of Janamejaya; a hundred monarchs called Brahmadatta, and a hundred kings of the name of Iri; more than two hundred Bhishmas, and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas, and a hundred Palasas, and a hundred called Kasa and Kusa; that king of kings Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja, Jayadratha; the intelligent royal sage Vrishadarva with his ministers; and a thousand other kings known by the name of Sasa-vindu, and who have died, having performed many grand horse-sacrifices with large presents to the Brahmanas—these holy royal sages of grand achievements and great knowledge of the Sastras, wait upon, O King, and worship the son of Vivaswat in that assembly house. And Agastya and Matanga, and Kala, and Mrityu (Death), performers of sacrifices, the Siddhas, and many Yogins; the Prtris (belonging to the classes—called Agniswattas, Fenapa, Ushampa, Swadhavat, and Verhishada), as also those others that have forms; the wheel of time, and the illustrious conveyer himself of the sacrificial butter; all sinners among human beings, as also those that have died during the winter solstice; these officers of Yama who have been appointed to count the allotted days of everybody and everything; the Singsapa, Palasa, Kasa, and Kusa trees and plants, in their embodied forms, these all, O king, wait upon and worship the god of justice in that assembly house of his. These and many others are present at the Sabha of the king of the Pitris (manes). So numerous are they that I am incapable of describing them either by mentioning their names or deeds. O son of Pritha, the delightful assembly house, moving everywhere at the will of its owner, is of wide extent. It was built by Viswakarma after a long course of ascetic penances. And, O Bharata, resplendent with his own effulgence, it stands glorified in all its beauty. Sannyasis of severe ascetic penance, of excellent vows, and of truthful speech, peaceful and pure and sanctified by holy deeds, of shining bodies and attired in spotless robes, decked with bracelets and floral garlands, with ear-rings of burnished gold, and adorned with their own holy acts as with the marks of their order (painted over their bodies), constantly visit that Sabha (Assembly). Many illustrious Gandharvas, and many Apsaras fill every part of that mansion with music; both instrumental and vocal and with sounds of laughter and dance. And, O son of Pritha, excellent perfumes, and sweet sounds and garlands of celestial flowers always contribute towards making that mansion supremely blest. And hundreds of thousands of virtuous persons, of celestial beauty and great wisdom, always wait upon and worship the illustrious Yama, the lord of created beings in that assembly house. Such, O monarch, is the Sabha, of the illustrious king of the Pitris! I shall now describe unto the assembly house of Varuna also called Pushkaramalini!”
“Narada said, ‘O Yudhisthira, I will now describe the assembly house of Yama, the son of Vivaswat, which, O son of Pritha, was built by Viswakarma. Pay attention to me. Bright as polished gold, that assembly house, O king, covers an area much larger than a hundred yojanas. Radiating the glory of the sun, it offers everything one might wish for. It’s neither too cool nor too hot, and it brings joy to the heart. In that assembly house, there is no grief or the frailty of age, neither hunger nor thirst. Nothing unpleasant finds a place there, nor any kind of negative feelings. Every object of desire, whether divine or human, can be found in that mansion. All kinds of delightful items, along with abundant sweet, juicy, pleasant, and delicious foods that can be licked, sucked, or drunk, are present, O vanquisher of all enemies. The floral garlands in that mansion are of the most delightful fragrance, and the surrounding trees bear the desired fruits. There are both cold and hot waters that are sweet and pleasing. In that mansion, many royal sages of great sanctity and Brahmana sages of great purity cheerfully serve and worship Yama, the son of Vivaswat. And Yayati, Nahusha, Puru, Mandhatri, Somaka, Nriga; the royal sage Trasadasyu, Kritavirya, Sautasravas; Arishtanemi, Siddha, Kritavega, Kriti, Nimi, Pratarddana, Sivi, Matsya, Prithulaksha, Vrihadratha, Vartta, Marutta, Kusika, Sankasya, Sankriti, Dhruva, Chaturaswa, Sadaswormi, and king Kartavirya; Bharata and Suratha, Sunitha, Nisatha, Nala, Divodasa, and Sumanas, Amvarisha, Bhagiratha; Vyaswa, Vadhraswa, Prithuvega, Prithusravas, Prishadaswa, Vasumanas, Kshupa, and Sumahavala, Vrishadgu, and Vrishasena, Purukutsa, Dhwajin, and Rathin; Arshtisena, Dwilipa, and the noble Ushinara; Ausinari, Pundarika, Saryati, Sarava, and Suchi; Anga, Rishta, Vena, Dushmanta, Srinjaya, and Jaya; Bhangasuri, Sunitha, and Nishada, and Bahinara; Karandhama, Valhika, Sudymna, and the mighty Madhu; Aila and the powerful king of earth Maruta; Kapota, Trinaka, and Shadeva, and Arjuna as well. Vysawa; Saswa and Krishaswa, and king Sasavindu; Rama, the son of Dasaratha, and Lakshmana, and Pratarddana; Alarka, and Kakshasena, Gaya, and Gauraswa; Rama, the son of Jamadagnya, Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa, and also Janaka; king Vainya, Varisena, Purujit, and Janamejaya; Brahmadatta, Trigarta, and king Uparichara as well; Indradyumna, Bhimajanu, Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna, Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka too; a hundred kings of the Matsya race and a hundred from the Vipa and a hundred from the Haya races; a hundred kings named Dhritarashtra, eighty kings named Janamejaya; a hundred monarchs called Brahmadatta, and a hundred kings called Iri; more than two hundred Bhishmas, and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas, and a hundred Palasas, and a hundred known as Kasa and Kusa; that king of kings Santanu, and your father Pandu, Usangava, Sata-ratha, Devaraja, Jayadratha; the wise royal sage Vrishadarva with his ministers; and a thousand other kings known as Sasa-vindu, who have died after performing many grand horse sacrifices with large gifts to the Brahmanas—these holy royal sages of grand achievements and great knowledge of the scriptures wait upon, O king, and worship the son of Vivaswat in that assembly house. And Agastya and Matanga, and Kala, and Mrityu (Death), sacrifice performers, the Siddhas, and many Yogins; the Prtris (belonging to the classes called Agniswattas, Fenapa, Ushampa, Swadhavat, and Verhishada), as well as others that have forms; the wheel of time, and the illustrious carrier of the sacrificial butter; all sinners among human beings, and those who have died during the winter solstice; these officers of Yama, assigned to count the allotted days of everyone and everything; the Singsapa, Palasa, Kasa, and Kusa trees and plants in their embodied forms—these all, O king, wait upon and worship the god of justice in that assembly house of his. These and many others are present at the Sabha of the king of the Pitris (manes). They are so numerous that I cannot describe them by naming their names or deeds. O son of Pritha, the charming assembly house, moving everywhere at the will of its owner, is vast. It was built by Viswakarma after a long time of ascetic penance. And, O Bharata, shining with its own light, it stands honored in all its beauty. Sannyasis of severe ascetic practices, with excellent vows, and truthful speech, peaceful and pure, sanctified by holy deeds, with shining bodies and dressed in spotless robes, adorned with bracelets and floral garlands, wearing gold earrings, and marked by their holy actions, frequently visit that Sabha (Assembly). Many esteemed Gandharvas and numerous Apsaras fill every part of that mansion with music; both instrumental and vocal, accompanied by sounds of laughter and dance. And, O son of Pritha, delightful perfumes, sweet sounds, and garlands of celestial flowers consistently contribute to making that mansion supremely blessed. And hundreds of thousands of virtuous beings, of divine beauty and great wisdom, always wait upon and worship the illustrious Yama, the lord of all beings in that assembly house. Such, O king, is the Sabha of the illustrious king of the Pitris! I will now describe the assembly house of Varuna, also called Pushkaramalini!’”
SECTION IX
‘Narada said—O Yudhishthira, the celestial Sabha of Varuna is unparalleled in splendour. In dimensions it is similar to that of Yama. Its walls and arches are all of pure white. It hath been built by Viswakarma (the celestial architect) within the waters. It is surrounded on all sides by many celestial trees made of gems and jewels and yielding excellent fruits and flowers. And many plants with their weight of blossoms, blue and yellow, and black and darkish, and white and red, that stand there, or excellent bowers around. Within those bowers hundreds and thousands of birds of diverse species, beautiful and variegated, always pour forth their melodies. The atmosphere of that mansion is extremely delightful, neither cold nor hot. Owned by Varuna, that delightful assembly house of pure white consists of many rooms and is furnished with many seats. There sitteth Varuna attired in celestial robe, decked in celestial ornaments and jewels, with his queen, adorned with celestial scents and besmeared with paste of celestial fragrance. The Adityas wait upon and worship the illustrious Varuna, the lord of the waters. And Vasuki and Takshaka, and the Naga called Airavana; Krishna and Lohita; Padma and Chitra endued with great energy; the Nagas called Kamvala and Aswatara; and Dhritarashtra and Valahaka; Matimat and Kundadhara and Karkotaka and Dhananjaya; Panimat and the mighty Kundaka, O lord of the Earth; and Prahlada and Mushikada, and Janamejaya,—all having auspicious marks and mandalas and extended hoods;—these and many other snakes. O Yudhishthira, without anxiety of any kind, wait upon and worship the illustrious Varuna. And, O king, Vali the son of Virochana, and Naraka the subjugator of the whole Earth; Sanghraha and Viprachitti, and those Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and Sumanas and also Sumati; and Ghatodara, and Mahaparswa, and Karthana and also Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and Dasagriva, Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta, and Sanghrada, and Indratapana—these Daityas and Danavas, all bedecked with ear-rings and floral wreaths and crowns, and attired in the celestial robes, all blessed with boons and possessed of great bravery, and enjoying immortality, and all well of conduct and of excellent vows, wait upon and worship in that mansion the illustrious Varuna, the deity bearing the noose as his weapon. And, O king, there are also the four oceans, the river Bhagirathee, the Kalindi, the Vidisa, the Venwa, the Narmada of rapid current; the Vipasa, the Satadu, the Chandrabhaga, the Saraswati; the Iravati, the Vitasta, the Sindhu, the Devanadi; the Godavari, the Krishnavenwa and that queen of rivers the Kaveri; the Kimpuna, the Visalya and the river Vaitarani also; the Tritiya, the Jeshthila, and the great Sone (Soane); the Charmanwati and the great river Parnasa; the Sarayu, the Varavatya, and that queen of rivers the Langali, the Karatoya, the Atreyi, the red Mahanada, the Laghanti, the Gomati, the Sandhya, and also the Trisrotasi—these and other rivers which are all sacred and are world-renowned places of pilgrimage, as also other rivers and sacred waters and lakes and wells and springs, and tanks, large or small, in their personified form, O Bharata, wait upon and worship the lord Varuna. The points of the heavens, the Earth, and all the Mountains, as also every species of aquatic animals, all worship Varuna there. And various tribes of Gandharvas and Apsaras, devoted to music, both vocal and instrumental, wait upon Varuna, singing eulogistic hymns unto him. And all those mountains that are noted for being both delightful and rich in jewels, wait (in their personified forms) in that Sabha, enjoying sweet converse with one another. And the chief minister of Varuna, Sunabha by name, surrounded by his sons and grandsons, also attend upon his master, along with (the personified form) of a sacred water called go. These all, in their personified forms, worship the deity. O bull of the Bharata race, such is the assembly room of Varuna seen by me before, in the course of my wanderings. Listen now to the account I give of the assembly room of Kuvera.’”
‘Narada said—O Yudhishthira, the celestial assembly hall of Varuna is unmatched in beauty. It is similar in size to that of Yama. Its walls and arches are pure white. Built by Vishwakarma (the celestial architect) in the waters, it is surrounded by many celestial trees made of gems and jewels that bear excellent fruits and flowers. There are numerous plants with vibrant blossoms—blue and yellow, black and dark, white and red—standing there, along with lovely arched areas. Within those areas, hundreds and thousands of diverse and beautiful birds always sing their melodies. The atmosphere of that mansion is incredibly pleasant, neither too cold nor too hot. Owned by Varuna, this delightful assembly hall of pure white has many rooms and is filled with various seats. There sits Varuna, dressed in celestial robes, adorned with heavenly jewels, alongside his queen, who is decorated with celestial scents and smeared with fragrant pastes. The Adityas attend to and worship the illustrious Varuna, the lord of the waters. Vasuki, Takshaka, and the Naga named Airavana; Krishna and Lohita; Padma and Chitra, endowed with great strength; the Nagas called Kamvala and Aswatara; and Dhritarashtra and Valahaka; Matimat and Kundadhara, Karkotaka, and Dhananjaya; Panimat and the mighty Kundaka, O lord of the Earth; and Prahlada and Mushikada, and Janamejaya—all with auspicious marks and extended hoods;—these and many other snakes, O Yudhishthira, without any worries, attend to and worship the illustrious Varuna. And, O king, Vali, the son of Virochana, and Naraka, who subdues the entire Earth; Sanghraha and Viprachitti, along with the Danavas called Kalakanja; and Suhanu, Durmukha, Sankha, Sumanas, and also Sumati; and Ghatodara, Mahaparswa, Karthana, Pithara, Viswarupa, Swarupa, Virupa, Mahasiras; and Dasagriva, Vali, Meghavasas, and Dasavara; Tittiva, Vitabhuta, Sanghrada, and Indratapana—all these Daityas and Danavas, adorned with earrings, floral garlands, crowns, and dressed in celestial robes, all blessed with boons, they possess great bravery, enjoy immortality, and are all well-behaved with excellent vows, attend to and worship in that mansion the illustrious Varuna, the deity wielding the noose as his weapon. And, O king, there are also the four oceans, the river Bhagirathee, Kalindi, Vidisa, Venwa, the rapid Narmada; Vipasa, Satadu, Chandrabhaga, and Saraswati; Iravati, Vitasta, Sindhu, Devanadi; Godavari, Krishnavenwa, and that queen of rivers, Kaveri; Kimpuna, Visalya, and the river Vaitarani; Tritiya, Jeshthila, and the great Sone (Soane); Charmanwati and the massive river Parnasa; Sarayu, Varavatya, and that queen of rivers, Langali; Karatoya, Atreyi, the red Mahanada; Laghanti, Gomati, Sandhya, and also Trisrotasi—these and other rivers, all sacred and renowned pilgrimage sites, as well as other rivers, sacred waters, lakes, wells, springs, and tanks, large or small, in their personified forms, O Bharata, attend to and worship lord Varuna. The points of the heavens, the Earth, and all the mountains, along with every type of aquatic creature, all worship Varuna there. Various tribes of Gandharvas and Apsaras, devoted to music, both vocal and instrumental, wait on Varuna, singing hymns of praise to him. And all those mountains, known for their beauty and rich in jewels, wait (in their personified forms) in that assembly hall, enjoying pleasant conversations with one another. Varuna's chief minister, named Sunabha, surrounded by his sons and grandsons, also attends to his master, along with the personified form of a sacred water called go. All of these, in their personified forms, worship the deity. O bull of the Bharata race, this is the assembly hall of Varuna that I have seen before during my travels. Now listen to the account I give of the assembly hall of Kuvera.’”
SECTION X
“Narada said,—‘Possessed of great splendour, the assembly house of Vaisravana, O king, is a hundred yojanas in length and seventy yojanas in breadth. It was built, O king, by Vaisravana himself using his ascetic power. Possessing the splendour of the peaks of Kailasa, that mansion eclipses by its own the brilliance of the Moon himself. Supported by Guhyakas, that mansion seems to be attached to the firmament. Of celestial make, it is rendered extremely handsome with high chambers of gold. Extremely delightful and rendered fragrant with celestial perfumes, it is variegated with numberless costly jewels. Resembling the peaks of a mass of white clouds, it seems to be floating in the air. Painted with colours of celestial gold, it seems to be decked with streaks of lightning. Within that mansion sitteth on an excellent seat bright as the sun and covered with celestial carpets and furnished with a handsome footstool, king Vaisravana of agreeable person, attired in excellent robes and adorned with costly ornaments and ear-rings of great brilliance, surrounded by his thousand wives. Delicious and cooling breezes murmuring through forests of tall Mandaras, and bearing fragrance of extensive plantations of jasmine, as also of the lotuses on the bosom of the river Alaka and of the Nandana-gardens, always minister to the pleasure of the King of the Yakshas. There the deities with the Gandharvas surrounded by various tribes of Apsaras, sing in chorus, O king, notes of celestial sweetness. Misrakesi and Rambha, and Chitrasena, and Suchismita; and Charunetra, and Gritachi and Menaka, and Punjikasthala; and Viswachi Sahajanya, and Pramlocha and Urvasi and Ira, and Varga and Sauraveyi, and Samichi, and Vududa, and Lata—these and a thousand other Apsaras and Gandharvas, all well-skilled in music and dance, attend upon Kuvera, the lord of treasures. And that mansion, always filled with the notes of instrumental and vocal music, as also with the sounds of dance of various tribes of Gandharvas, and Apsaras hath become extremely charming and delicious. The Gandharvas called Kinnaras, and others called Naras, and Manibhadra, and Dhanada, and Swetabhadra and Guhyaka; Kaseraka, Gandakandu, and the mighty Pradyota; Kustumvuru, Pisacha, Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica, Falkaksha, and Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana, Pingalaka, Sonitoda and Pravalaka; Vrikshavaspa-niketa, and Chiravasas—these O Bharata, and many other Yakshas by hundred and thousands always wait upon Kuvera. The goddess Lakshmi always stayeth there, also Kuvera’s son Nalakuvera. Myself and many others like myself often repair thither. Many Brahmana Rishis and celestial Rishis also repair there often. Many Rakshasas, and many Gandharvas, besides those that have been named, wait upon the worship, in that mansion, the illustrious lord of all treasures. And, O tiger among kings, the illustrious husband of Uma and lord of created things, the three-eyed Mahadeva, the wielder of the trident and the slayer of the Asura called Bhaga-netra, the mighty god of the fierce bow, surrounded by multitudes of spirits in their hundreds and thousands, some of dwarfish stature, some of fierce visage, some hunch-backed, some of blood-red eyes, some of frightful yells, some feeding upon fat and flesh, and some terrible to behold, but all armed with various weapons and endued with the speed of wind, with the goddess (Parvati) ever cheerful and knowing no fatigue, always waiteth here upon their friend Kuvera, the lord of treasures. And hundreds of Gandharva chiefs, with cheerful hearts and attired in their respective robes and Viswavasu, and Haha and Huhu; and Tumvuru and Parvatta, and Sailusha; and Chitrasena skilled in music and also Chitraratha,—these and innumerable Gandharvas worship the lord of treasures. And Chakradhaman, the chief of the Vidyadharas, with his followers, waiteth in that mansion upon the lord of treasures. And Kinnaras by hundreds and innumerable kings with Bhagadatta as their chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief of the Rakshasas, and Gandhamadana accompanied by many Yakshas and Gandharvas and many Rakshasas wait upon the lord of treasures. The virtuous Vibhishana also worshippeth there his elder brother the lord Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya, Kailasa, Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila, Sunava, and Eastern and the Western hills—these and many other mountains, in their personified forms, with Meru standing before all, wait upon and worship the illustrious lord of treasures. The illustrious Nandiswaras, and Mahakala, and many spirits with arrowy ears and sharp-pointed mouths, Kaksha, Kuthimukha, Danti, and Vijaya of great ascetic merit, and the mighty white bull of Siva roaring deep, all wait in that mansion. Besides these many other Rakshasas and Pisachas (devils) worship Kuvera in that assembly house. The son of Pulastya (Kuvera) formerly used always to worship in all the modes and sit, with permission obtained, beside the god of gods, Siva, the creator of the three worlds, that supreme Deity surrounded by his attendants. One day the exalted Bhava (Siva) made friendship with Kuvera. From that time, O king, Mahadeva always sitteth on the mansion of his friend, the lord of treasures. Those best of all jewels, those princes of all gems in the three worlds, viz., Sankha and Padma, in their personified forms, accompanied by all the jewels of the earth (also in their personified forms) worship Kuvera.”
“Narada said, ‘The assembly hall of Vaisravana is incredibly grand, O king, measuring a hundred yojanas in length and seventy yojanas in width. It was built by Vaisravana himself using his ascetic powers. With the brilliance of the peaks of Kailasa, this mansion outshines even the Moon. Supported by Guhyakas, it appears to be attached to the sky. It’s beautifully crafted and features tall gold chambers. It’s incredibly pleasant, filled with celestial fragrances, and adorned with countless precious jewels. Resembling the tops of white clouds, it looks like it’s floating in the air. Painted in celestial gold, it sparkles like flashes of lightning. Inside this mansion sits King Vaisravana, bright as the sun, on an exquisite seat covered with celestial carpets and a lovely footstool, looking agreeable in fine robes and surrounded by his thousand wives. Delightful, cooling breezes carry the scent of tall Mandara forests and the jasmine and lotuses from the river Alaka and the Nandana gardens, always ensuring the pleasure of the King of the Yakshas. The deities, along with Gandharvas and various Apsara tribes, sing celestial melodies in chorus, O king. Misrakesi, Rambha, Chitrasena, Suchismita, Charunetra, Gritachi, Menaka, Punjikasthala, Viswachi Sahajanya, Pramlocha, Urvasi, Ira, Varga, Sauraveyi, Samichi, Vududa, Lata—these and a thousand other Apsaras and Gandharvas, all skilled in music and dance, serve Kuvera, the lord of treasures. This mansion, always filled with songs and sounds from various dances, is incredibly charming and enjoyable. The Gandharvas known as Kinnaras, along with others like Naras, Manibhadra, Dhanada, Swetabhadra, Guhyaka; Kaseraka, Gandakandu, mighty Pradyota; Kustumvuru, Pisacha, Gajakarna, Visalaka; Varaha-Karna, Tamraushtica, Falkaksha, Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana, Pingalaka, Sonitoda, and Pravalaka; Vrikshavaspa-niketa, and Chiravasas—these, O Bharata, along with many other Yakshas in hundreds and thousands, always wait on Kuvera. Goddess Lakshmi is always present, as is Kuvera’s son Nalakuvera. Many others like myself often visit there, including numerous Brahmana Rishis and celestial Rishis. Many Rakshasas and Gandharvas, in addition to those named, gather to honor the illustrious lord of treasures in that mansion. And, O king among kings, the illustrious husband of Uma and ruler of all creation, the three-eyed Mahadeva, wielder of the trident and slayer of the Asura Bhaga-netra, the powerful god with the fierce bow, surrounded by countless spirits—some small, some fierce-looking, some hunchbacked, some with blood-red eyes, some with frightening howls, some who feast on fat and flesh, and all armed with various weapons and swift as the wind, with the cheerful goddess (Parvati) who knows no fatigue—always waits here for their friend Kuvera, the lord of treasures. Hundreds of Gandharva chiefs, filled with joy and donned in their respective garments, including Viswavasu, Haha, Huhu, Tumvuru, Parvatta, and Sailusha, along with Chitrasena, skilled in music, and Chitraratha—these and countless Gandharvas worship the lord of treasures. Chakradhaman, the chief of the Vidyadharas, along with his followers, also serves the lord of treasures in that mansion. Hundreds of Kinnaras and numerous kings, with Bhagadatta as their leader, Druma, chief of the Kimpurushas, Mahendra, head of the Rakshasas, and Gandhamadana, accompanied by many Yakshas and Gandharvas, as well as many Rakshasas wait on the lord of treasures there. The virtuous Vibhishana worships his elder brother, lord Kuvera (Croesus) at that place. The formidable mountains of Himavat, Paripatra, Vindhya, Kailasa, Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila, Sunava, and the Eastern and Western hills—all of these and many others, anthropomorphized, with Meru standing out before all, wait upon and worship the illustrious lord of treasures. The notable Nandiswaras, Mahakala, and many spirits with arrow-like ears and sharp teeth, including Kaksha, Kuthimukha, Danti, and Vijaya of great ascetic nature, along with the mighty white bull of Siva roaring deeply, all wait in that mansion. Besides these, many other Rakshasas and Pisachas (demons) also honor Kuvera in that assembly house. Kuvera, the son of Pulastya, always used to worship in all forms and sit by permission beside the god of gods, Siva, the creator of the three worlds, the supreme deity surrounded by his attendants. One day, the exalted Bhava (Siva) formed a friendship with Kuvera. Since then, O king, Mahadeva always sits in the mansion of his friend, the lord of treasures. Those finest jewels, princes among gems in the three worlds, Sankha and Padma, along with all the earth’s jewels (also in personified forms) worship Kuvera.’”
“This delightful assembly house of Kuvera that I have seen, attached to the firmament and capable of moving along it, is such, O king. Listen now to the Sabha I describe unto thee, belonging to Brahma the Grandsire.”
“This wonderful assembly house of Kuvera that I’ve seen, connected to the sky and able to move along it, is like this, O king. Now listen to the Sabha I’m describing to you, which belongs to Brahma the Grandfather.”
SECTION XI
“Narada said,—Listen to me, O child, as I tell thee of the assembly house of the Grandsire, that house which none can describe, saying it is such. In the Krita (golden) age of old, O king, the exalted deity Aditya (once) came down from heaven into the world of men. Having seen before the assembly-house of Brahma the Self-created, Aditya was cheerfully wandering over the Earth in human form, desirous of beholding what could be seen here. It was on that occasion, O son of Pandu, that the god of day spoke unto me, O bull of the Bharata race, of that celestial Sabha (assembly) of the Grandsire, immeasurable and immaterial and indescribable, as regards form and shape, and capable of delighting the heart of every creature by its splendour. Hearing, O bull of the Bharata race, of the merits of that Sabha, I became, O king, desirous of beholding it. I then asked Aditya, saying,—O exalted one, I desire to behold the sacred Sabha of the Grandsire. O lord of light, tell me, O exalted one, by what ascetic penances, or by what acts, or by what charms or by what rites, I may be enabled to behold that excellent sin-cleaning Sabha.”—Hearing these words of mine, Aditya the god of day, the deity of a thousand rays, answered me, O chief of the Bharata race, thus: Observe thou, with mind rapt in meditation, the Brahma vow extending for a thousand years. Repairing then to the breast of the Himavat, I commenced that great vow, and after I had completed it the exalted and sinless deity Surya endued with great energy, and knowing no fatigue, took me with him to the Sabha of the Grandsire. O king, it is impossible to describe that Sabha, saying—it is such, for within a moment it assumes a different form that language fails to paint. O Bharata, it is impossible to indicate its dimensions or shape. I never saw anything like it before. Ever contributing to the happiness of those within it, its atmosphere is neither cold nor warm. Hunger and thirst or any kind of uneasiness disappear as soon as one goeth thither. It seems to be made up of brilliant gems of many kinds. It doth not seem to be supported on columns, it knoweth no deterioration, being eternal. That self effulgent mansion, by its numerous blazing, celestial indications of unrivalled splendour, seems to surpass the moon, the sun and the fire in splendour. Stationed in heaven, it blazes forth, censuring as it were the maker of the day. In that mansion O king, the Supreme Deity, the Grand-sire of all created things, having himself created everything by virtue of his creative illusion, stayeth ever. And Daksha, Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis, and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental and prime causes of the world,—all stay in that mansion beside the lord Brahma. And Agastya of great energy, and Markandeya, of great ascetic power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and exalted Durvasa, and the virtuous Rishyasringa, the illustrious Sanatkumara of great ascetic merit and the preceptor in all matters affecting Yoga; Asita and Devala, and Jaigishavya acquainted with truth; Rishava, Ajitasatru, and Mani of great energy; and the Science of healing with its eight branches—all in their personified forms, O Bharata; the moon with all the stars and the stellar conjunctions; Aditya with all his rays; the winds; the Sacrifices, the Declarations of purpose (in sacrifices), the Vital principles,—these illustrious and vow-observing beings in their personified forms, and many others too numerous to mention, attend all upon Brahma in that mansion. Wealth and Religion and Desire, and Joy, and Aversion, and Asceticism and Tranquillity—all wait together upon the Supreme Deity in that palace. The twenty tribes of the Gandharvas and Apsaras, as also their seven other tribes, and all the Lokapalas (chief protectors of several regions), and Sukra, and Vrihaspati, and Vudha, and Angaraka (Mangala), Sani, Rahu, and the other planets; the Mantras (of the Sama Veda), the special Mantras (of the same Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the two Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas, Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and Atharva; all Sciences and branches of learning; Histories and all minor branches of learning; the several branches of the Vedas; the planets, the Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven kinds of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence, Fame, Forgiveness; the Hymns of the Sama Veda; the Science of hymns in general, and various kinds of Verses and Songs; various Commentaries with arguments;—all in their personified forms, O king, and various Dramas and Poems and Stories and abridged Glosses—these also, and many others wait upon the Supreme Deity in that Sabha, Kshanas, Lavas, Muhurtas, Day, Night, Fortnights, Months, the six Seasons, O Bharata, Years, Yugas, the four kinds of Days and Nights (viz., appearing to man, to the Pitris, to the gods, and to Brahma) and that eternal, indestructible, undeteriorating, excellent Wheel of Time and also the Wheel of Virtue,—these always wait there. O Yudhishthira; and Aditi, Diti, Danu, Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami and the goddesses Pradha, and Kadru;—these mothers of the celestials, and Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri, Swaha, Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti, Asa, Niyati, Srishti, Rati,—these and many other goddesses wait upon the Creator of all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the Viswadevas Sadhyas, and the Pitris gifted with the speed of the mind; these all wait there upon the Grandsire. And, O bull amongst men, know thou that there are seven classes of Pitris, of which four classes have embodied forms and the remaining three without embodied forms. It is well known that the illustrious Vairajas and Agniswattas and Garhapattyas (three classes of Pitris) range in heaven. And those amongst the Pitris that are called the Somapas, the Ekasringras, the Chaturvedas, and the Kalas, are ever worshipped amongst the four orders of men. Gratified with the Soma (juice), first, these gratify Soma afterwards. All these tribes of Pitris wait upon the Lord of the creation and cheerfully worship the Supreme Deity of immeasurable energy. And Rakshasas, Pisachas, the Danavas and Guhyakas; Nagas, Birds, and various animals; and all mobile and immobile great beings;—all worship the Grandsire. And Purandara the chief of the celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya) also adoreth there the Grandsire. Narayana himself, and the celestial Rishis, and those Rishis called Valakhillyas, and all beings born of females and all those not born of females, and whatever else is seen in the three worlds—both mobile and immobile, were all seen by me there, know O king. And eighty thousand Rishis with vital seed drawn up, and O Pandu, fifty thousand Rishis having sons, were all seen by me there. And all the dwellers in heaven repairing thither behold the Supreme Deity when they please, and worshipping him with a bow of their head return whence they came. And, O king of men, the Grandsire of all created beings, the Soul of the universe, the Self create Brahma of immeasurable intelligence and glory, equally kind unto all creatures, honoureth as they deserve, and gratifieth with sweet speech and gift of wealth and other enjoyable articles, the gods, the Daityas, the Nagas, the Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the Apsaras, and all other exalted beings that came to him as his guests. And that delicious Sabha, O child, is always crowded with persons coming and going. Filled with every kind of energy, and worshipped by Brahmarshis, that celestial Sabha blazes forth with the graceful possessions of Brahma and looks extremely handsome, O tiger among kings as this Sabha of yours is unrivalled in the world of men, so is that Sabha of Brahma, seen by me unrivalled in all the worlds. I have seen these Sabhas, O Bharata, in regions of the celestials. This thy Sabha is unquestionably the foremost in the world of men!”
“Narada said, 'Listen to me, O child, as I tell you about the assembly house of the Grandsire, a place that none can describe with any certainty. In the Golden Age of old, O king, the exalted deity Aditya came down from heaven into the world of men. After seeing the assembly house of Brahma, the Self-Created, Aditya wandered cheerfully over the Earth in human form, eager to see what could be witnessed here. It was during this time, O son of Pandu, that the sun god spoke to me, O strong bull of the Bharata race, about that celestial Sabha (assembly) of the Grandsire, immeasurable, immaterial, and indescribable in form and shape, capable of delighting the heart of every living creature with its splendor. Hearing about the virtues of that Sabha, I became eager to see it, O king. I then asked Aditya, saying, 'O exalted one, I wish to see the sacred Sabha of the Grandsire. O lord of light, tell me how I may be able to witness that remarkable, sin-cleansing Sabha.' Upon hearing my request, Aditya, the god of day, the deity of a thousand rays, replied: 'Meditate with a focused mind on the Brahma vow for a thousand years.' So I went to the Himavat mountains and began that great vow, and once I completed it, the exalted and sinless deity Surya, filled with immense energy and knowing no fatigue, took me with him to the Sabha of the Grandsire. O king, it is impossible to describe that Sabha because it changes form in an instant, and words cannot capture it. O Bharata, it is impossible to specify its dimensions or shape. I had never seen anything like it before. It always contributes to the happiness of those within, and its atmosphere is neither cold nor warm. Hunger and thirst or any discomfort vanish as soon as one arrives there. It appears to be made of brilliant gems of various kinds, and it doesn’t seem to rely on columns— it is eternal and does not deteriorate. That self-effulgent mansion, with its many dazzling celestial features of unmatched splendor, seems to outshine the moon, the sun, and fire. Positioned in heaven, it shines forth, as if scolding the maker of the day. In that mansion, O king, the Supreme Deity, the Grand-sire of all created things, who created everything through his divine illusion, always remains. Daksha, Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, Vasistha, Gautama, Angiras, Pulastya, Kraut, Prahlada, and Kardama—these Prajapatis, along with Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, as well as the Modes (of Nature), and the elemental and prime causes of the world— all reside in that mansion beside lord Brahma. Also present are Agastya of great power, Markandeya, of great ascetic strength, Jamadagni, Bharadwaja, Samvarta, Chyavana, the exalted Durvasa, the virtuous Rishyasringa, the distinguished Sanatkumara of great ascetic merit, who is an expert in all matters concerning Yoga; Asita and Devala, and Jaigishavya, who are well-versed in truth; Rishava, Ajitasatru, and Mani of great vigor; and the Science of healing with its eight divisions—all in their personified forms, O Bharata; the moon along with all the stars and the constellations; Aditya with all his rays; the winds; the Sacrifices, the Declarations of purpose (in sacrifices), the Vital principles—these illustrious and vow-observing beings in their physical forms, and many others too numerous to mention, all attend to Brahma in that mansion. Wealth, Religion, Desire, Joy, Aversion, Asceticism, and Tranquility—all gather together to serve the Supreme Deity in that palace. The twenty tribes of the Gandharvas and Apsaras, along with their seven other clans, and all the Lokapalas (chief guardians of various regions), Sukra, Vrihaspati, Vudha, Angaraka (Mangala), Sani, Rahu, and the other planets; the Mantras (of the Sama Veda), the special Mantras (of the same Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the two Agnis mentioned by name (Agnisoma and Indragni), the Marutas, Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of sacrificial offerings, the four Vedas, namely Rig, Sama, Yajuh, and Atharva; all Sciences and branches of learning; Histories and all minor fields of study; the various branches of the Vedas; the planets, the Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven types of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence, Fame, Forgiveness; the Hymns of the Sama Veda; the Science of hymns in general, and different kinds of Verses and Songs; various Commentaries with arguments— all in their personified forms, O king, and various Dramas, Poems, Stories, and summarized Glosses—these also, along with many others, serve the Supreme Deity in that Sabha. Kshanas, Lavas, Muhurtas, Days, Nights, Fortnights, Months, the six Seasons, O Bharata, Years, Yugas, the four different types of Days and Nights (which appear to man, the Pitris, the gods, and Brahma) and that eternal, indestructible, undeteriorating, excellent Wheel of Time, along with the Wheel of Virtue— these always wait there. O Yudhishthira; and Aditi, Diti, Danu, Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami and the goddesses Pradha and Kadru— these mothers of the celestials, and Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri, Swaha, Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti, Asa, Niyati, Srishti, Rati— these and many other goddesses serve the Creator of all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the Viswadevas Sadhyas, and the Pitris with the speed of mind; these all wait there upon the Grandsire. And, O strongest of men, know that there are seven types of Pitris, four of which have embodied forms and the remaining three are formless. It is well known that the illustrious Vairajas, Agniswattas, and Garhapattyas (three types of Pitris) dwell in heaven. Among the Pitris, those known as Somapas, Ekasringras, Chaturvedas, and Kalas are always honored among the four classes of men. Satisfied with the Soma (juice), these Pitris satisfy Soma in return. All these groups of Pitris serve the Lord of creation and joyfully worship the Supreme Deity of immeasurable energy. Rakshasas, Pisachas, Danavas, and Guhyakas; Nagas, Birds, and various animals; and all great beings, both mobile and immobile— all worship the Grandsire. Purandara, the chief of the celestials, Varuna, Kuvera, Yama, and Mahadeva, accompanied by Uma, always come there. And, O king of kings, Mahasena (Kartikeya) also worships the Grandsire there. Narayana himself, the celestial Rishis, those Rishis known as Valakhillyas, and all beings born of females and those not born of females, and everything else seen in the three worlds—both mobile and immobile, were all present there, know this, O king. And I saw eighty thousand Rishis with vital seeds drawn up, and O Pandu, fifty thousand Rishis with sons were all present there. All the heavenly beings who come there see the Supreme Deity whenever they wish and, after bowing their heads in worship, return whence they came. And, O king of men, the Grandsire of all created beings, the Soul of the universe, the Self-created Brahma, filled with immense intelligence and glory, equally kind to all creatures, honors them as they deserve, and rewards with kind words, wealth, and other enjoyable things the gods, the Daityas, the Nagas, the Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the Apsaras, and all other exalted beings who come to him as guests. And that delightful Sabha, O child, is always bustling with people coming and going. Brimming with every kind of energy and worshipped by the Brahmarshis, that celestial Sabha shines with the elegant possessions of Brahma and looks extremely beautiful. O tiger among kings, just as your Sabha is unmatched in the world of men, so is that Sabha of Brahma, which I have seen, unparalleled in all the worlds. I have seen these Sabhas, O Bharata, in the realms of the celestials. Your Sabha is undoubtedly the foremost in the world of men!"
SECTION XII
“Yudhishthira said,—‘O thou foremost of eloquent men, as thou hast described the different Sabhas unto me, it appeareth that almost all the monarchs of the earth are to be found in the Sabha of Yama. And, O master, almost all the Nagas, and principal Daityas, and rivers, and oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity (Yama) having the bull for his vehicle, are to be found in the Sabha of the lord of treasures. Thou hast said that in the Sabha of the Grandsire are to be seen all the great Rishis, all the gods, all the branches of learning. As regards the Sabha of Sakra, however, thou hast named, O Muni, all the gods, the Gandharvas, and various Rishis. But, O great Muni, thou hast mentioned one and only one king, viz., the royal Rishi Harishchandra as living in the Sabha of the illustrious chief of the gods. What act was performed by that celebrated king, or what ascetic penances with steady vows, in consequence of which he hath been equal to Indra himself? O Brahmana, how didst thou also meet with my father, the exalted Pandu, now a guest in the region of the Pitris? O exalted one of excellent vows hath he told thee anything? O tell me all as I am exceedingly curious to hear all this from thee.”
“Yudhishthira said, ‘O you who are the most eloquent, as you’ve described the different meeting places to me, it seems that nearly all the kings of the earth can be found in Yama's assembly. And, O master, almost all the Nagas, the leading Daityas, the rivers, and the oceans are found in Varuna's assembly. Similarly, the Yakshas, Guhyakas, Rakshasas, Gandharvas, Apsaras, and the deity Yama, who rides a bull, are in the assembly of the lord of treasures. You’ve mentioned that in the assembly of the Grandsire are present all the great Rishis, all the gods, and all branches of knowledge. As for the assembly of Sakra, however, you named all the gods, the Gandharvas, and various Rishis. But, O great sage, you’ve mentioned only one king, the royal Rishi Harishchandra, as residing in the assembly of the illustrious chief of the gods. What did that famous king do, or what ascetic practices with strong vows did he perform, to be equal to Indra himself? O Brahmana, how did you also meet my father, the exalted Pandu, who is now a guest in the realm of the Pitris? O esteemed one with excellent vows, did he tell you anything? Please share everything, as I’m very eager to hear all of this from you.’”
“Narada said,—‘O king of kings, I shall tell thee all that thou askest me about Harischandra, I shall presently tell thee of his high excellence. He was a powerful king, in fact, an emperor over all the kings of the earth. Indeed, all the kings of the earth obeyed his sway. O monarch, mounted alone upon a victorious car adorned with gold, that king by the prowess of his weapons brought the whole earth with her seven islands under his sway. And, O monarch, having subjugated the whole earth with her mountains, forests, and woods, he made preparations for the great sacrifice called the Rajasuya. And all the kings of the earth brought at his command wealth unto that sacrifice. All of them consented to become distributors of food and gifts unto the Brahmanas that were fed on the occasion. At that sacrifice king Harishchandra gave away unto all who asked, wealth that was five times what each had solicited. At the conclusion of the sacrifice, the king gratified the Brahmanas that came from various countries with large presents of various kinds of wealth. The Brahmanas gratified with various kinds of food and enjoyable articles, given away unto them to the extent of their desires, and with the heaps of jewels distributed amongst them, began to say,—King Harischandra is superior to all kings in energy and renown.—And know, O monarch, O bull of the Bharata race, it was for this reason that Harischandra shone more brightly than thousands of other kings. The powerful Harischandra having concluded his great sacrifice, became installed, O king, in the sovereignty of the earth and looked resplendent on his throne. O bull of the Bharata race, all those monarchs that perform the sacrifice of Rajasuya, (attaining to the region of Indra) pass their time in felicity in Indra’s company. And, O bull of the Bharata race, those kings also that yield up their lives without turning their backs on the field of battle attain to the mansion of Indra and live in joy with him. Those again that yield up their bodies after severe ascetic penances also attain to the same region and shine brightly there for ages. O king of the Kuru race, O son of Kunti, thy father Pandu, beholding the good fortune of Harischandra and wondering much thereat, hath told thee something. Knowing that I was coming to the world of men, he bowed unto me and said,—Thou shouldst tell Yudhishthira, O Rishi, that he can subjugate the whole Earth inasmuch as his brothers are all obedient to him. And having done this let him commence the grand sacrifice called Rajasuya. He is my son; if he performeth that sacrifice, I may, like Harischandra, soon attain to the region of Indra, and there in his Sabha pass countless years in continuous joy. I told him in reply,—O King, I shall tell thy son all this, if I go to the world of man. I have now told thee what he said, O tiger among men. Accomplish then, O son of Pandu, the desires of thy father. If thou performest that sacrifice, thou shall then be able to go, along with thy deceased ancestors, into the same region that is inhabited by the chief of the immortals. It hath been said,—O king, that the performance of this great sacrifice is attended with many obstacles. A class of Rakshasas called Brahma Rakshasas, employed in obstructing all sacrifices, always search for loop-holes when this great sacrifice is commenced. On the commencement of such a sacrifice a war may take place destroying the Kshatriyas and even furnishing occasion for the destruction of the whole Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting upon all this, O king of kings do what is for thy good. Be thou watchful and ready in protecting the four orders of thy subjects. Grow, thou in prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with gifts of wealth. I have now answered in detail all that thou hast asked me. With thy leave I will now go to the city (Dwaravati) of that Dasarhas.”
“Narada said, ‘O king of kings, I'll tell you everything you want to know about Harischandra; I'll soon share his greatness. He was a mighty king, in fact, an emperor over all the kings of the world. All the kings bowed to his authority. O monarch, riding alone in a victorious chariot adorned with gold, that king conquered the entire earth along with her seven islands through his formidable weapons. Having taken control of the whole earth with its mountains, forests, and wilderness, he prepared for the grand sacrifice known as Rajasuya. All the kings of the earth, at his command, contributed wealth for that sacrifice. They all agreed to provide food and gifts to the Brahmanas who were honored at the event. During that sacrifice, King Harischandra gave generously to everyone who asked, providing wealth that was five times what each requested. At the end of the sacrifice, the king pleased the Brahmanas from various regions with large presents of diverse wealth. The Brahmanas, satisfied with various kinds of food and appealing items given to them according to their desires, and with heaps of jewels distributed among them, began to say, ‘King Harischandra is superior to all kings in energy and fame.’ And know, O monarch, O pride of the Bharata lineage, it was for this reason that Harischandra shone brighter than thousands of other kings. Having completed his great sacrifice, the powerful Harischandra took his throne and looked resplendent. O pride of the Bharata lineage, all those monarchs who perform the Rajasuya sacrifice, shall reach the realm of Indra and enjoy happiness in his company. And, O pride of the Bharata lineage, those kings who lay down their lives without fleeing in battle reach Indra's abode and live joyfully with him. Those who give up their lives after severe ascetic practices also attain the same realm and shine brightly there for ages. O king of the Kuru lineage, O son of Kunti, your father Pandu, seeing Harischandra's good fortune and marveling at it, has shared something with you. Knowing that I was coming to the human world, he bowed to me and said, ‘You should tell Yudhishthira that he can conquer the whole earth, as his brothers are all obedient to him. After that, let him begin the grand sacrifice called Rajasuya. He is my son; if he performs that sacrifice, I too may, like Harischandra, soon reach the realm of Indra and spend countless years in continuous joy there.’ I replied, ‘O King, I will tell your son all of this if I go to the land of men. I have now shared what he said, O tiger among men. Therefore, O son of Pandu, fulfill your father's wishes. If you perform that sacrifice, you will also be able to go, along with your ancestors, to the same realm inhabited by the chief of the immortals. It has been said, O king, that the performance of this great sacrifice comes with many challenges. A group of Rakshasas known as Brahma Rakshasas, who aim to block all sacrifices, always search for weaknesses when this grand sacrifice begins. At the start of such a sacrifice, a war might erupt, destroying the Kshatriyas and even causing the ruin of the entire earth. A minor obstacle could lead to widespread devastation. Considering all of this, O king of kings, do what is best for you. Be vigilant and ready to protect all four classes of your subjects. Prosper and enjoy happiness. Be generous to the Brahmanas with your gifts of wealth. I have now thoroughly answered all your questions. With your permission, I will now go to the city (Dwaravati) of the Dasarhas.’”
Vaisampayana said,—‘O Janamejaya, having said this unto the son of Pritha, Narada went away, accompanied by those Rishis with whom he had come. And after Narada had gone away, king Yudhishthira, O thou of the Kuru race, began to think, along with his brothers, of that foremost of sacrifices called Rajasuya.’
Vaisampayana said, “O Janamejaya, after saying this to the son of Pritha, Narada left, accompanied by the Rishis he had come with. Once Narada had departed, King Yudhishthira, O you of the Kuru lineage, began to discuss with his brothers the greatest of sacrifices known as Rajasuya.”
SECTION XIII
Vaisampayana said,—“Yudhishthira, having heard these words of Narada, began to sigh heavily. And, O Bharata, engaged in his thoughts about the Rajasuya, the king had no peace of mind. Having heard of this glory of the illustrious monarchs (of old) and being certain about the acquisition of regions of felicity by performers of sacrifices in consequence of their sacred deeds, and thinking especially of that royal sage Harischandra who had performed the great sacrifice king Yudhishthira desired to make preparations for the Rajasuya sacrifice. Then worshipping his counsellors and others present at his Sabha, and worshipped by them in return, he began to discuss with them about that sacrifice. Having reflected much, that king of kings, that bull amongst the Kurus, inclined his mind towards making preparations for the Rajasuya. That prince of wonderful energy and prowess, however, reflecting upon virtue and righteousness, again set his heart to find out what would be for the good of all his people. For Yudhishthira, that foremost of all virtuous men, always kind unto his subjects, worked for the good of all without making any distinctions. Indeed, shaking off both anger and arrogance, Yudhishthira always said,—Give unto each what is due to each,—and the only sounds that he could hear were,—Blessed be Dharma! Blessed be Dharma! Yudhishthira! conducting himself thus and giving paternal assurance to everybody, there was none in the kingdom who entertained any hostile feelings towards him. He therefore came to be called Ajatasatru (one with no enemy at all). The king cherished every one as belonging to his family, and Bhima ruled over all justly. Arjuna, used to employing both his hands with equal skill, protected the people from (external) enemies. And the wise Sahadeva administered justice impartially. And Nakula behaved towards all with humility that was natural to him. Owing to all this, the kingdom became free from disputes and fear of every kind. And all the people became attentive to their respective occupations. The rain became so abundant as to leave no room for desiring more; and the kingdom grew in prosperity. And in consequence of the virtues of the king, money-lenders, the articles required for sacrifices, cattle-rearing, tillage, and traders, all and everything grew in prosperity. Indeed, during the reign of Yudhishthira who was ever devoted to truth, there was no extortion, no stringent realisation of arrears of rent, no fear of disease, of fire, or of death by poisoning and incantations, in the kingdom. It was never heard at that time that thieves or cheats or royal favourites ever behaved wrongfully towards the king or towards one another amongst themselves. Kings conquered on the six occasions (of war, treaty, &c.) were wont to wait upon him in order to do good unto the monarch and worship him ever, while the traders of different classes came to pay him the taxes leviable on their respective occupations. And accordingly during the reign of Yudhishthira who was ever devoted to virtue, his dominion grew in prosperity. Indeed, the prosperity of the kingdom was increased not by these alone but even by persons wedded to voluptuousness and indulging in all luxuries to their fill. And the king of kings, Yudhishthira, whose sway extended over all, was possessed of every accomplishment and bore everything with patience. And, O king, whatever countries the celebrated and illustrious monarch conquered, the people everywhere, from Brahmanas to swains, were all more attached to him than to their own fathers and mothers.’
Vaisampayana said, “Yudhishthira, after hearing Narada's words, began to sigh heavily. And, O Bharata, lost in thoughts about the Rajasuya, the king found it hard to have peace of mind. He reflected on the glory of the great monarchs of the past and was confident that those who performed sacrifices gained regions of happiness because of their sacred actions. He particularly thought about the royal sage Harischandra, who had performed the grand sacrifice that King Yudhishthira longed to conduct. So, after honoring his advisors and those present at his assembly, who in turn honored him back, he started to discuss the sacrifice with them. After much reflection, the king of kings, the strongest among the Kurus, decided to make preparations for the Rajasuya. However, this prince of incredible energy and strength considered virtue and righteousness, and once again focused on what would be best for all his people. For Yudhishthira, the foremost of all virtuous men, who was always kind to his subjects, worked for everyone's benefit without making distinctions. Indeed, putting aside anger and pride, Yudhishthira often said, “Give each their due,” and the only phrase he could hear was, “Blessed be Dharma! Blessed be Dharma!” Yudhishthira, acting this way and providing fatherly assurance to everyone, had no one in the kingdom who held any hostility towards him. Thus, he earned the title Ajatasatru (one with no enemies). The king valued everyone as part of his family, and Bhima ruled over all fairly. Arjuna, skilled with both hands, protected the people from external enemies. The wise Sahadeva administered justice fairly, while Nakula showed humility to all, as was natural to him. Because of this, the kingdom was free from disputes and all kinds of fear. The people paid attention to their respective occupations, and the rain was so plentiful that it left no room for wanting more; the kingdom prospered. Thanks to the virtues of the king, moneylenders, the necessities for sacrifices, cattle raising, farming, and traders all flourished. Indeed, during the reign of Yudhishthira, who was forever devoted to truth, there was no extortion, no harsh collection of overdue rents, and no fear of disease, fire, or death by poisoning and sorcery in the kingdom. At that time, it was unheard of for thieves, cheats, or royal favorites to act wrongly towards the king or each other. Kings subdued in war, treaties, and so on would come to him to show their respect and worship him, while traders of various kinds paid the taxes required for their occupations. Accordingly, during the rule of Yudhishthira, who was committed to virtue, his realm experienced prosperity. Indeed, the kingdom’s wealth increased not just from these alone but also from those who were given to indulgence and enjoyed their luxuries to the fullest. The king of kings, Yudhishthira, who held sway over all, possessed every accomplishment and bore everything with patience. And, O king, wherever the celebrated and illustrious monarch conquered, the people—ranging from Brahmanas to common folk—were more attached to him than to their own fathers and mothers.”
Vaisampayana said,—“King Yudhishthira, then, that foremost of speakers, summoning together his counsellors and brothers, asked them repeatedly about the Rajasuya sacrifice. Those ministers in a body, thus asked by the wise Yudhishthira desirous of performing the sacrifice, then told him these words of grave import,—‘One already in possession of a kingdom desireth all the attributes of an emperor by means of that sacrifice which aideth a king in acquiring the attributes of Varuna. O prince of Kuru race, thy friends think that as thou art worthy of the attributes of an emperor, the time is even come for thee for the performance of the Rajasuya sacrifice. The time for the performance of that sacrifice in which Rishis of austere vows kindle six fires with mantras of the Sama Veda, is come for thee in consequence of thy Kshatriya possessions. At the conclusion of the Rajasuya sacrifice when the performer is installed in the sovereignty of the empire, he is rewarded with the fruits of all sacrifices including the Agnihotra. It is for this that he is called the conqueror of all. Thou art quite able, O strong-armed one, to perform this sacrifice. All of us are obedient to thee. Soon will you be able, O great king, to perform the Rajasuya sacrifice. Therefore, O great king, let thy resolution be taken to perform this sacrifice without further discussion. Thus, spoke unto the king all his friends and counsellors separately and jointly. And, O king, Yudhishthira that slayer of all enemies, having heard these virtuous, bold, agreeable and weighty words of theirs, accepted them mentally. And having heard those words of his friends and counsellors, and knowing his own strength also, the king, O Bharata, repeatedly thought over the matter. After this the intelligent and virtuous Yudhishthira, wise in counsel, again consulted with his brothers, with the illustrious Ritwijas about him, with his ministers and with Dhaumya and Dwaipayana and others.
Vaisampayana said, “King Yudhishthira, the best orator, gathered his advisors and brothers and repeatedly asked them about the Rajasuya sacrifice. The ministers, noticing Yudhishthira’s keen interest in performing the sacrifice, spoke to him seriously: ‘A ruler who already has a kingdom seeks the qualities of an emperor through this sacrifice, which helps a king attain the attributes of Varuna. O prince of the Kuru dynasty, your friends believe that you deserve the qualities of an emperor, and the moment has come for you to perform the Rajasuya sacrifice. The time has arrived for this sacrifice, during which ascetic sages ignite six fires using mantras from the Sama Veda, thanks to your Kshatriya heritage. Upon completing the Rajasuya sacrifice, when the performer is established as ruler of the empire, they receive the rewards from all sacrifices, including the Agnihotra. This is why they are called the conqueror of all. You are fully capable, O strong-armed one, to carry out this sacrifice. We are all loyal to you. Soon, you will be able, O great king, to perform the Rajasuya sacrifice. Therefore, O great king, resolve to carry out this sacrifice without further debate.’ Thus, all his friends and advisors spoke to the king individually and together. And, O king, Yudhishthira, the enemy slayer, after hearing their virtuous, bold, agreeable, and significant words, accepted them in his heart. After listening to the advice of his friends and counselors and acknowledging his own strength, the king, O Bharata, pondered over the matter repeatedly. Following this, the wise and virtuous Yudhishthira, skilled in strategy, consulted again with his brothers, along with the distinguished Ritwijas, his ministers, and with Dhaumya, Dwaipayana, and others.”
‘Yudhishthira said,—“How may this wish that I entertain of performing the excellent sacrifice of Rajasuya that is worthy of an emperor, bear fruit, in consequence of my faith and speech alone.’”
‘Yudhishthira said, “How can my desire to perform the great Rajasuya sacrifice, which is fitting for an emperor, come to fruition, relying only on my faith and words?”’
Vaisampayana said,—“O thou of eyes like lotus-petals, thus asked by the king, they replied at that time unto Yudhishthira the just in these words,—Being conversant with the dictates of morality, thou art, O king, worthy to perform the grand sacrifice of Rajasuya. After the Ritwijas and the Rishis had told these words unto the king, his ministers and brothers highly approved of the speech. The king, however, possessed of great wisdom, and with mind under complete control, actuated by the desire of doing good unto the world, again resolved the matter in his mind, thinking of his own strength and means, the circumstances of time and place and his income and expenditure. For he knew that the wise never come to grief owing to their always acting after full deliberation. Thinking that the sacrifice should not be commenced, pursuant to his own resolution only, Yudhishthira, carefully bearing upon his shoulder the weight of affairs thought of Krishna that persecutor of all sinners as the fittest person to decide the matter, in as much as he knew him to be the foremost of all persons, possessed of immeasurable energy, strong-armed, without birth but born amongst men from Will alone. Reflecting upon his god-like feats the son of Pandu concluded that there was nothing that was unknown to him, nothing that he could not achieve, and nothing that he could not bear, and Yudhishthira, the son of Pritha, having come to this settled resolution soon sent a messenger unto that master of all beings, conveying through him blessings and speeches such as one senior in age might send to one that is younger. And that messenger riding in a swift car arrived amongst the Yadavas and approached Krishna who was then residing in Dwaravati. And Achyuta (Krishna) hearing that the son of Pritha had become desirous of seeing him, desired to see his cousin. And quickly passing over many regions, being drawn by his own swift horses, Krishna arrived at Indraprastha, accompanied by Indrasena. And having arrived at Indraprastha, Janardana approached Yudhisthira without loss of time. And Yudhisthira received Krishna with paternal-affection, and Bhima also received him likewise. And Janardana then went with a cheerful heart to his father’s sister (Kunti). And worshipped then with reverence by the twins, he began to converse cheerfully with his friend Arjuna who was overjoyed at seeing him. And after he had rested awhile in a pleasant apartment and had been fully refreshed, Yudhishthira approached him at his leisure and informed him all about the Rajasuya sacrifice.
Vaisampayana said, “O you with eyes like lotus petals, when the king asked this, they answered Yudhishthira the just with these words: ‘Since you understand the principles of morality, you are, O king, worthy of performing the grand Rajasuya sacrifice.’ After the Ritwijas and Rishis spoke these words to the king, his ministers and brothers fully endorsed their remarks. However, the king, wise and with a controlled mind, driven by a desire to help the world, reconsidered the situation in his mind, taking stock of his strengths, resources, the right timing and place, as well as his income and expenses. He understood that wise individuals never suffer misfortune because they always act after careful consideration. Believing that the sacrifice should not begin just based on his own decision, Yudhishthira, bearing the weight of responsibility on his shoulders, thought of Krishna, that relentless punisher of wrongdoers, as the best person to decide the matter, since he knew Krishna to be the most capable, with immense energy, strong, and born among men from sheer will. Reflecting on his god-like abilities, the son of Pandu concluded that there was nothing he didn’t know, nothing he couldn’t accomplish, and nothing he couldn’t endure. Having settled on this conclusion, Yudhishthira quickly sent a messenger to that supreme being, conveying blessings and respectful words as an elder would to a younger person. The messenger, traveling in a swift chariot, arrived among the Yadavas and approached Krishna, who was then living in Dwaravati. Upon hearing that the son of Pritha wished to see him, Krishna was eager to see his cousin. Swiftly moving through many regions, drawn by his fast horses, Krishna reached Indraprastha, accompanied by Indrasena. Upon arriving, Janardana approached Yudhishthira without delay. Yudhishthira welcomed Krishna with affection, and Bhima did the same. Then Janardana, with a happy heart, went to his father’s sister, Kunti. Reverently worshipped by the twins, he began to chat cheerfully with his friend Arjuna, who was delighted to see him. After resting in a comfortable room and feeling refreshed, Yudhishthira casually approached him and shared all about the Rajasuya sacrifice.
“Yudhishthira said,—‘I have wished to perform the Rajasuya sacrifice. That sacrifice, however, cannot be performed by one’s wishing alone to perform it. Thou knowest, O Krishna, even thing about the means by which it may be accomplished. He alone can achieve this sacrifice in whom everything is possible, who is worshipped everywhere and who is the king of kings. My friends and counsellors approaching me have said that I should perform that sacrifice. But, O Krishna, in respect of that matter, thy words shall be my guide. Of counsellers some from friendship do not notice the difficulties; others from motives of self-interest say only what is agreeable. Some again regard that which is beneficial to themselves as worthy of adoption. Men are seen to counsel thus on matters awaiting decision. But thou, O Krishna, art above such motives. Thou hast conquered both desire and anger. It behoveth thee to tell me what is most beneficial to the world.”
“Yudhishthira said, ‘I want to perform the Rajasuya sacrifice. But wanting to do it isn’t enough to make it happen. You know, Krishna, everything about how it can be done. Only someone who has the power to achieve anything, who is worshipped everywhere, and who is the king of kings can perform this sacrifice. My friends and advisors have told me that I should carry it out. But, Krishna, your words will be my guide in this matter. Some advisors, out of friendship, overlook the challenges; others, driven by self-interest, only say what sounds good. Some only consider what benefits themselves as worth following. People often give advice like this when decisions are pending. But you, Krishna, are above all that. You have conquered both desire and anger. You should tell me what is truly best for the world.’”
SECTION XIV
(Rajasuyarambha Parva)
“Krishna said,—‘O great king, thou art a worthy possessor of all the qualities essential for the performance of the Rajasuya sacrifice. Thou knowest everything, O Bharata. I shall, however, still tell thee something. Those persons in the world that now go by the name of Kshatriyas are inferior (in everything) to those Kshatriyas that Rama, the son of Jamadagnya, exterminated.’ O lord of the earth, O bull of the Bharata race, thou knowest what form of rule these Kshatriyas, guided by the instructions traditionally handed down from generation to generation, have established amongst their own order, and how far they are competent to perform the Rajasuya sacrifice. The numerous royal lines and other ordinary Kshatriyas all represent themselves to be the descendants of Aila and Ikshwaku. The descendants of Aila, O king, as, indeed, the kings of Ikshwaku’s race, are, know O bull of the Bharata race, each divided into a hundred separate dynasties. The descendants of Yayati and the Bhojas are great, both in extent (number) and accomplishments. O king, these last are to-day scattered all over the earth. And all the Kshatriyas worship the prosperity of those monarchs. At present, however, O monarch, king Jarasandha, overcoming that prosperity enjoyed by their whole order, and overpowering them by his energy hath set himself over the heads of all these kings. And Jarasandha, enjoying the sovereignty over the middle portion of the earth (Mathura), resolved to create a disunion amongst ourselves. O monarch, the king who is the lord paramount of all kings, and in whom alone the dominion of the universe is centered, properly deserves to be called an emperor. And, O monarch, king Sisupala endued with great energy, hath placed himself under his protection and hath become the generalissimo of his forces. And, O great king, the mighty Vaka, the king of the Karushas, capable of fighting by putting forth his powers of illusion, waiteth, upon Jarasandha, as his disciple. There are two others, Hansa and Dimvaka, of great energy and great soul, who have sought the shelter of the mighty Jarasandha. There are others also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon Jarasandha. He also that beareth on his head that gem which is known as the most wonderful on earth, that king of the Yavanas, who hath chastised Muru and Naraka, whose power is unlimited, and who ruleth the west like another Varuna, who is called Bhagadatta, and who is the old friend of thy father, hath bowed his head before Jarasandha, by speech and specially by act. In his heart, however, tied as he is by affection to thee, he regardeth thee as a father regardeth his child. O king, that lord of the earth who hath his dominions on the west and the south, who is thy maternal uncle and who is called Purujit, that brave perpetuator of the Kunti race, that slayer of all foes, is the single king that regardeth thee from affection. He whom I did not formerly slay, that wicked wretch amongst the Chedis, who represented himself in this world as a divine personage and who hath become known also as such, and who always beareth, from foolishness, the signs that distinguish me that king of Vanga Pundra and the Kiratas, endowed with great strength, and who is known on earth by the names of Paundraka and Vasudeva hath also espoused the side of Jarasandha. And, O king of kings, Bhishmaka, the mighty king of the Bhojas—the friend of Indra—the slayer of hostile heroes—who governs a fourth part of the world, who by his learning conquered the Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like Rama, the son of Jamdagni, hath become a servitor to the king of Magadha. We are his relatives and are, therefore, engaged everyday in doing what is agreeable unto him. But although we regard him much, still he regardeth us not and is engaged in doing us ill. And, O king, without knowing his own strength and the dignity of the race to which he belongeth, he hath placed himself under Jarasandha’s shelter at sight of the latter’s blazing fame alone. And, O exalted one, the eighteen tribes of the Bhojas, from fear of Jarasandha, have all fled towards the west; so also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with the Kuntis. And the king of the Salwayana tribe with their brethren and followers; and the southern Panchalas and the eastern Kosalas have all fled to the country of the Kuntis. So also the Matsyas and the Sannyastapadas, overcome with fear, leaving their dominions in the north, have fled into the southern country. And so all the Panchalas, alarmed at the power of Jarasandha, have left their own kingdom and fled in all directions. Some time before, the foolish Kansa, having persecuted the Yadavas, married two of the daughters of Jarasandha. They are called Asti and Prapti and are the sister of Sahadeva. Strengthened by such an alliance, the fool persecuting his relatives gained an ascendency over them all. But by this conduct he earned great obloquy. The wretch also began to oppress the old kings of the Bhoja tribe, but they, to protect themselves from the persecution of their relative, sought our help. Having bestowed upon Akrura the handsome daughter of Ahuka, with Sankarshana as my second I did a service to my relatives, for both Kansa and Sunaman were slain by me assisted by Rama. But after the immediate cause of fear was removed (by the death of Kansa), Jarasandha, his father-in-law, took up arms. Ourselves consisting of the eighteen younger branches of the Yadavas arrived at the conclusion that even if we struck our enemies continually with excellent weapons capable of taking the lives of the foes, we should still be unable to do anything unto him even in three hundred years. He hath two friends that are like unto the immortals, and in point of strength the foremost of all men endued with might. They are called Hansa and Dimvaka who are both incapable of being slain by weapons. The mighty Jarasandha, being united with them, becomes incapable, I think, of being vanquished by even the three worlds. O thou foremost of all intelligent men, this is not our opinion alone but all other kings also are of the same mind. There lived, O monarch, a king of the name of Hansa, who was slain by Rama (Valadeva) after a battle of eighteen days. But, O Bharata, hearing people say that Hansa had been killed, Dimvaka, O king, thought that he could not live without Hansa. He accordingly jumped into the waters of the Yamuna and killed himself. Afterwards when Hansa, the subjugator of hostile heroes, heard that Dimvaka, had killed himself, he went to the Yamuna and jumped into its waters. Then, O bull of the Bharata race, king Jarasandha, hearing that both Hansa and Dimvaka had been killed, returned to his kingdom with an empty heart. After Jarasandha had returned, O slayer of all foes, we were filled with pleasure and continued to live at Mathura. Then the widow of Hansa and the daughter of Jarasandha, that handsome woman with eyes like lotus-petals, grieved at the death of her lord, went unto her father, and repeatedly urged, O Monarch, the king of Magadha, saying,—O slayer of all foes, kill thou the slayer of my husband.—Then, O great king, remembering the conclusion to which we had come of old we became exceedingly cheerless and fled from Mathura. Dividing our large wealth into small portions so as to make each portion easily portable, we fled from fear of Jarasandha, with our cousins and relatives. Reflecting upon everything, we fled towards the west. There is a delightful town towards the west called Kusasthali, adorned by the mountains of Raivata. In that city, O monarch, we took up our abode. We rebuilt its fort and made it so strong that it has become impregnable even to the Gods. And from within it even the women might fight the foe, what to speak of the Yadava heroes without fear of any kind? O slayer of all foes, we are now living in that city. And, O tiger of the Kuru race, considering the inaccessibility of that first of mountains and regarding themselves as having already crossed the fear of Jarasandha, the descendants of Madhu have become exceedingly glad. Thus, O king, though possessed of strength and energy, yet from the oppressions of Jarasandha we have been obliged to repair to the mountains of Gomanta, measuring three Yojanas in length. Within each yojana have been established one and twenty posts of armed men. And at intervals of each yojana are hundred gates with arches which are defended by valourous heroes engaged in guarding them. And innumerable Kshatriyas invincible in war, belonging to the eighteen younger branches of the Yadavas, are employed in defending these works. In our race, O king, there are full eighteen thousand brothers and cousins. Ahuka hath had a hundred sons, each of whom is almost like a god (in prowess), Charudeshna with his brother Chakradeva, Satyaki, myself, Valadeva the son of Rohini, and my son Samva who is equal unto me in battle—these seven, O king are Atirathas. Besides these, there are others, O king, whom I shall presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya, Kanka, Sanku and Kunti. These seven are Maharathas. There are also two sons of Andhakabhoja, and the old king himself. Endued with great energy these are all heroes, each mighty as the thunderbolt. These Maharathas, choosing the middle country, are now living amongst the Vrishnis. O thou best of the Bharata line, thou alone art worthy of being an emperor. It behoveth thee, O Bharata, to establish thy empire over all the Kshatriyas. But this is my judgment, O king, that thou wilt not be able to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha liveth. By him have been immured in his hillfort numerous monarchs, like a lion that hath deposited the slain bodies of mighty elephants within a cave of the king of mountains. O slayer of all enemies, king Jarasandha, desirous of offering in sacrifice hundred monarchs, adored for his fierce ascetic penances the illustrious god of gods, the lord of Uma. It is by this means that the kings of the earth have been vanquished by Jarasandha. And, O best of monarchs, he hath by that means been able to fulfil the vow he had made relative to his sacrifice. By defeating the kings with their troops and bringing all of them as captives into this city, he had swelled its crowds enormously. We also, O king, from fear of Jarasandha, at one time had to leave Mathura and fly to the city of Dwaravati. If, O great king, thou desirest to perform this sacrifice, strive to release the kings confined by Jarasandha, as also to compass his death. O son of the Kuru race, otherwise this undertaking of thine can never be completed. O thou foremost of intelligent men if the Rajasuya is to be performed by thee, you must do this in this way and not otherwise. This, O king, is my view (on the matter). Do, O sinless one, as thou thinkest. Under these circumstances, O king, having reflected upon everything, taking note of causes, tell us what thou thyself thinkest proper.”
“Krishna said, ‘O great king, you possess all the qualities necessary to perform the Rajasuya sacrifice. You know everything, O Bharata. However, I still have something to tell you. The people known as Kshatriyas today are inferior in every way to the Kshatriyas that Rama, the son of Jamadagnya, wiped out. O lord of the earth, O bull of the Bharata race, you understand the kind of governance these Kshatriyas, following their traditional instructions handed down through generations, have established among themselves, and how capable they are of performing the Rajasuya sacrifice. Many royal families and other ordinary Kshatriyas claim to be descendants of Aila and Ikshwaku. The descendants of Aila, O king, like those of the Ikshwaku lineage, are each divided into a hundred distinct dynasties. The descendants of Yayati and the Bhojas are notable, both in numbers and achievements. O king, these last are now scattered all over the world. All the Kshatriyas worship those monarchs' prosperity. However, currently, O monarch, King Jarasandha, by overpowering the entire order and asserting his might, has placed himself above all these kings. Jarasandha, dominating the central region of the earth (Mathura), has decided to create discord among us. O monarch, a king who is the ultimate lord of all kings, in whom the entire dominion of the universe resides, rightfully deserves to be called an emperor. And, O monarch, King Sisupala, endowed with great energy, has aligned himself with him and has become the commander of his forces. O great king, the mighty Vaka, the king of the Karushas, skilled in the arts of illusion in battle, remains a disciple of Jarasandha. There are two more, Hansa and Dimvaka, who are both powerful and noble, who have also sought refuge with the mighty Jarasandha. Others like Dantavakra, Karusha, Karava, Meghavahana, are also under Jarasandha's authority. Also, that king of the Yavanas, who bears the most remarkable gem on his head, who has defeated Muru and Naraka, is powerful and rules the west like another Varuna. His name is Bhagadatta, and he is an old friend of your father; he has submitted to Jarasandha, both in words and especially in actions. Yet, in his heart, he remains tied by affection to you, seeing you as a father sees his child. O king, that lord of the earth who reigns in the west and the south, your maternal uncle named Purujit, a brave continuation of the Kunti lineage, who vanquishes all enemies, is the only king who holds you in affection. The one I did not kill previously, that wicked Chedi who pretended to be divine and has become recognized as such, who foolishly bears the marks that distinguish me, that king of Vanga Pundra and the Kiratas, known as Paundraka and Vasudeva, has also sided with Jarasandha. And, O king of kings, Bhishmaka, the powerful king of the Bhojas—the friend of Indra—the slayer of hostile heroes—who governs a quarter of the world, who, due to his wisdom, conquered the Pandyas and the Kratha-Kausikas, whose brother, the brave Akriti, was like Rama, the son of Jamdagni, has become a servant of the king of Magadha. We are related to him, and thus we engage daily in actions pleasing to him. But despite our regard for him, he does not reciprocate and is instead focused on doing us harm. And, O king, unaware of his own strength and the dignity of his lineage, he has accepted Jarasandha’s protection solely due to Jarasandha’s celebrated fame. O exalted one, the eighteen tribes of the Bhojas, out of fear of Jarasandha, have fled westward; so have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with the Kuntis. The king of the Salwayana tribe and their allies have also fled to Kunti's territory. Likewise, the Matsyas and the Sannyastapadas, overtaken by fear, have abandoned their northern lands and escaped into the southern region. All the Panchalas, alarmed by Jarasandha's might, have vacated their kingdom, fleeing in all directions. Not long ago, the foolish Kansa, having harassed the Yadavas, married two of Jarasandha’s daughters, named Asti and Prapti, who are sisters of Sahadeva. Strengthened by this alliance, the fool mistreating his relatives gained dominance over them all. But this behavior earned him significant disgrace. The wretch also began to oppress the old kings of the Bhoja tribe; they, seeking protection from their relative's tyranny, turned to us for help. After marrying off Akrura to Ahuka's beautiful daughter, and with Sankarshana by my side, I assisted my relatives, as I also killed both Kansa and Sunaman with Rama's help. Once the immediate source of fear was eliminated (by Kansa's death), Jarasandha, his father-in-law, took up arms. We, consisting of the eighteen younger branches of the Yadavas, concluded that even if we constantly attacked him with the best weapons capable of slaying foes, we would still be powerless against him for three hundred years. He has two friends who are like immortals, in terms of strength the foremost among all men blessed with might. They are Hansa and Dimvaka, who cannot be killed by weapons. The mighty Jarasandha, united with them, seems invincible, in my view, even against the three worlds. O you wisest among men, this is not just my opinion, but all the other kings agree. There once lived a king named Hansa who was slain by Rama (Valadeva) after an eighteen-day battle. But, O Bharata, upon hearing that Hansa had been killed, Dimvaka thought he could not go on living without Hansa. He jumped into the waters of the Yamuna and took his own life. Afterward, when Hansa, the conqueror of hostile heroes, learned that Dimvaka had committed suicide, he went to the Yamuna and jumped into its waters as well. Then, O bull of the Bharata race, King Jarasandha, upon learning that both Hansa and Dimvaka had been killed, returned to his kingdom feeling empty. Once Jarasandha returned, O slayer of all enemies, we rejoiced and continued our lives in Mathura. Then, Hansa’s widow, the beautiful daughter of Jarasandha with lotus-like eyes, grieving for her husband, went to her father and repeatedly urged him, saying, ‘O slayer of all foes, kill the slayer of my husband.’ Then, O great king, recalling our previous conclusion, we became exceedingly despondent and fled from Mathura. We divided our considerable wealth into smaller, easily transportable portions and fled from Jarasandha's threat, taking our cousins and relatives with us. After considering everything, we retreated westward. There is a lovely town to the west named Kusasthali, adorned by the Raivata mountains. In that city, O monarch, we settled. We rebuilt its fort, making it so strong that it has become impregnable even to the Gods. From within it, even the women can combat the foe, let alone the Yadava heroes, without any fear. O slayer of all enemies, we now reside in that city. And, O tiger of the Kuru race, recognizing the inaccessibility of that mountain and considering themselves to have surpassed their fear of Jarasandha, the descendants of Madhu have become incredibly pleased. Thus, O king, despite having strength and energy, we have been compelled by Jarasandha's oppression to seek refuge in the Gomanta mountains, stretching three Yojanas in length. Each yojana has twenty-one posts of armed men established within. Every yojana features a hundred gates with arches defended by valorous warriors. Countless invincible Kshatriyas from the eighteen younger branches of the Yadavas are engaged in protecting these works. In our lineage, O king, there are a total of eighteen thousand brothers and cousins. Ahuka has a hundred sons, each nearly divine in prowess, including Charudeshna with his brother Chakradeva, Satyaki, myself, Valadeva, the son of Rohini, and my son Samva, who is equal to me in battle—these seven, O king, are Atirathas. In addition, there are others whom I will name soon: Kritavarman, Anadhrishti, Samika, Samitinjaya, Kanka, Sanku and Kunti. These seven are Maharathas. There are also two sons of Andhakabhoja, and the old king himself. All endowed with great energy, these heroes are each as powerful as thunderbolts. These Maharathas, choosing the middle region, now live among the Vrishnis. O you best of the Bharata line, you alone are worthy of being an emperor. It is fitting for you, O Bharata, to establish your empire over all the Kshatriyas. But this is my judgment, O king, that you will not be able to perform the Rajasuya sacrifice as long as the mighty Jarasandha lives. He has imprisoned numerous monarchs within his hillfort, much like a lion depositing the slain bodies of mighty elephants in a cave of the king of mountains. O slayer of all enemies, King Jarasandha, intent on making a sacrifice, has aimed to offer a hundred monarchs, and through his intense ascetic penances, he has worshiped the glorious god of gods, the lord of Uma. It is through this means that Jarasandha has triumphed over the kings of the earth. And, O best of monarchs, he has been able to fulfill his vow regarding this sacrifice. By defeating the kings with their troops and bringing them as captives into his city, he has greatly increased the number of his followers. We, too, O king, once had to abandon Mathura out of fear of Jarasandha and flee to the city of Dwaravati. If, O great king, you wish to perform this sacrifice, strive to free the kings captured by Jarasandha and to bring about his demise. O son of the Kuru race, otherwise, your undertaking can never be completed. O you foremost of intelligent men, if the Rajasuya is to be performed by you, it must be done this way and not otherwise. This, O king, is my view on the matter. Do, O sinless one, as you think best. Given these circumstances, O king, after reflecting on everything, take note of all causes and tell us what you believe is proper.”
SECTION XV
“Yudhishthira said,—“Intelligent as thou art, thou hast said what none else is capable of saying. There is none else on earth who is settler of all doubts. Behold, there are kings in every province employed in benefiting their respective selves. But no one amongst them hath been able to achieve the imperial dignity. Indeed, the title emperor is difficult of acquisition. He that knoweth the valour and strength of others never applaudeth himself. He, indeed, is really worthy of applause (worship) who, engaged in encounters with his enemies, beareth himself commendably. O thou supporter of the dignity of the Vrishni race, man’s desires and propensities, like the wide earth itself adorned with many jewels, are varied and extensive. As experience can seldom be gained but by travelling in regions remote from one’s home, so salvation can never be attained except by acting according to principles that are very high, compared with the ordinary level of our desire and propensities. I regard peace of mind as the highest object here, for from that quality may proceed my prosperity. In my judgment, if I undertake to celebrate this sacrifice, I shall never win the highest reward. O Janardana, endued with energy and intelligence, these that have been born in our race think that some one amongst them will at one time become the foremost amongst all Kshatriyas. But, O exalted one, we also were all frightened by the fear of Jarasandha and, O sinless one, by the wickedness of that monarch. O thou invincible in battle, the might of thy arm is my refuge. When, therefore, thou taken fright at Jarasandha’s might, how should I regard myself strong in comparison with him? Madhava, O thou of the Vrishni race, I am repeatedly depressed by the thought whether Jarasandha is capable or not of being slain by thee, by Rama, by Bhimasena, or by Arjuna. But what shall I say, O Keshava? Thou art my highest authority on everything.’
“Yudhishthira said, ‘As wise as you are, you’ve said what no one else can say. There isn’t anyone on earth who can resolve all doubts. Look, there are kings in every region focused on their own interests. But none of them have been able to achieve the status of emperor. Truly, the title of emperor is tough to attain. The one who understands the courage and strength of others doesn’t boast about himself. He deserves praise (or worship) who, while facing his enemies, conducts himself commendably. O supporter of the Vrishni clan, human desires and inclinations, like the vast earth adorned with many jewels, are diverse and extensive. Just as we often gain experience by traveling far from home, salvation can only be achieved by following principles that are much higher than the common level of our desires and inclinations. I see peace of mind as the most important goal because from it can come my prosperity. In my opinion, if I perform this sacrifice, I will not gain the highest reward. O Janardana, full of energy and wisdom, those of our lineage believe that one among them will someday rise to be the greatest of all Kshatriyas. But, O exalted one, we too have been terrified by the fear of Jarasandha and, O sinless one, by the cruelty of that king. O invincible in battle, your strength is my refuge. So when you fear Jarasandha’s might, how can I see myself as strong compared to him? Madhava, O you of the Vrishni clan, I am repeatedly troubled by the thought of whether Jarasandha can be defeated by you, by Rama, by Bhimasena, or by Arjuna. But what can I say, O Keshava? You are my ultimate guide on everything.’
“On hearing these words, Bhima well-skilled in speech said,—‘That king who is without exertion, or who being weak and without resources entereth into hostility with one that is strong, perisheth like an ant-hill. It may be generally seen, however, that even a king that is weak may vanquish an enemy that is strong and obtain the fruition of all his wishes, by wakefulness and by the application of policy. In Krishna is policy, in myself strength, in Arjuna triumphs. So like the three (sacrificial) fires that accomplish a sacrifice, we shall accomplish the death of the king of Magadha.”
“Upon hearing these words, Bhima, skilled in speech, said, ‘A king who is inactive, or who is weak and lacks resources and chooses to confront someone strong, will be destroyed like an anthill. However, it's often seen that even a weak king can defeat a strong enemy and achieve all his desires through vigilance and strategic planning. In Krishna, there is strategy; in me, there is strength; in Arjuna, there are victories. Just like the three sacred fires that make a sacrifice successful, we will bring about the downfall of the king of Magadha.’”
“Krishna then said,—‘One that is immature in understanding seeketh the fruition of his desire without an eye to what may happen to him in future. It is seen that no one forgiveth for that reason a foe that is of immature understanding and inclined to serve his own interests. It hath been heard by us that in the krita age, having brought every one under their subjection, Yauvanaswin by the abolition of all taxes, Bhagiratha by his kind treatment to his subjects, Kartavirya by the energy of his asceticism, the lord Bharata by his strength and valour, and Maruta by his prosperity, all these five became emperors. But, O Yudhishthira, thou who covetest the imperial dignity deserves it, not by one but by all these qualities, viz., victory, protection afforded to thy people, virtue, prosperity, and policy. Know, O bull of the Kuru race, that Jarasandha, the son of Vrihadratha, is even such (i.e., a candidate for the imperial dignity). A hundred dynasties of kings have become unable to oppose Jarasandha. He, therefore, may be regarded to be an emperor for his strength. Kings that are wearers of jewels worship Jarasandha (with presents of jewels). But, wicked from his childhood, he is scarcely satisfied with such worship. Having become the foremost among all, he attacketh yet with violence kings with crowns on their heads. Nor is there seen any king from whom he taketh not tribute. Thus hath he brought under his sway nearly a hundred kings. How can, O son of Pritha, any weak monarch approach him with hostile intentions? Confined in the temple of Shiva and offered as sacrifice unto him like so many animals, do not these monarchs dedicated unto that god feel the most poignant misery, O bull of the Bharata race? A Kshatriya that dieth in battle is ever regarded with respect. Why shall we not, therefore, meet together and oppose Jarsandha in battle? He hath already brought eighty-six kings; fourteen only are wanting to complete one hundred. As soon as he obtaineth those fourteen, he will begin his cruel act. He that shall be to obstruct that act will surely win blazing renown. And he that will vanquish Jarasandha will surely become the emperor of all the Kshatriyas.’”
“Krishna then said, ‘A person who lacks understanding goes after their desires without considering the future consequences. It’s clear that no one forgives a rival who is naïve and only looking out for themselves. We’ve heard that in the golden age, powerful figures like Yauvanaswin gained control by eliminating all taxes, Bhagiratha showed kindness to his people, Kartavirya used his ascetic strength, Lord Bharata relied on his might and bravery, and Maruta prospered. All five of them became emperors. But, Yudhishthira, you who desire the imperial throne must earn it through qualities like victory, protecting your people, virtue, prosperity, and strategy. Understand, O bull of the Kuru lineage, that Jarasandha, the son of Vrihadratha, is just such a candidate for the imperial throne. A hundred royal dynasties have failed to challenge Jarasandha. Therefore, he can be seen as an emperor due to his power. Kings adorned in jewels pay homage to Jarasandha with gifts of wealth. Yet, wicked since childhood, he is rarely satisfied with such tribute. Having risen to the top, he violently attacks crowned kings. No king is exempt from paying him tribute. Thus, he has subjugated nearly a hundred kings. How can, O son of Pritha, any weak ruler confront him with hostility? Confined in the temple of Shiva and offered as sacrifices like animals, don’t these kings dedicated to the deity suffer immense misery, O bull of the Bharata lineage? A Kshatriya who dies in battle is always honored. So why shouldn’t we unite and fight against Jarasandha? He has already captured eighty-six kings; only fourteen more are needed to reach one hundred. Once he gathers those fourteen, he will start his ruthless actions. Anyone who stands against him will surely gain great fame. And whoever defeats Jarasandha will undoubtedly become the emperor of all Kshatriyas.’”
SECTION XVI
“Yudhishthira said,—‘Desirous of the imperial dignity but acting from selfish motives and relying upon courage alone, how, O Krishna, can I despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my eyes, and thee, O Janardana as my mind. How shall I live, deprived of my eyes and mind. Yama himself cannot vanquish in battle the mighty host of Jarasandha that is endued, besides, with terrible valour. What valour can ye exhibit against it. This affair that promises to terminate otherwise may lead to great mischief. It is my opinion, therefore, that the proposed task should not be undertaken. Listen, O Krishna, to what I for one think. O Janardana, desisting from this act seemeth to me to be beneficial. My heart to-day is afflicted. The Rajasuya appeareth to me difficult of accomplishment.’”
“Yudhishthira said, ‘Wanting the imperial status but driven by selfish reasons and relying only on courage, how, O Krishna, can I send you (to Jarasandha)? I see both Bhima and Arjuna as my eyes, and you, O Janardana, as my mind. How can I live without my eyes and mind? Even Yama himself cannot defeat the powerful army of Jarasandha, which is also incredibly brave. What bravery can you show against it? This situation, which seems likely to end poorly, could lead to serious trouble. Therefore, I believe we shouldn’t take on this task. Listen, O Krishna, to my thoughts. O Janardana, I think stepping back from this action would be wise. My heart is troubled today. The Rajasuya seems to me to be a difficult goal to achieve.’”
“Vaisampayana said,—“Arjuna who had obtained that excellent of bows and that couple of inexhaustible quivers, and that car with that banner, as also that assembly room, now addressed Yudhishthira and said,—‘I have obtained, O king, a bow and weapons and arrows and energy and allies and dominions and fame and strength. Those are always difficult of acquisition, however much they may be desired. Learned men of repute always praise in good society nobleness of descent. But nothing is equal to might. Indeed, O monarch, there is nothing I like more than prowess. Born in a race noted for its valour, one that is without valour is scarcely worthy of regard. One, however, possessed of valour, that is born in a race not noted for it, is much superior to the former. He, O king, is a Kshatriya in every thing who increaseth his fame and possessions by the subjugation of his enemies. And he that is possessed of valour, though destitute of all (other) merits, will vanquish his foes. One, however, that is destitute of valour, though possessed of every (other) merit, can scarcely accomplish anything. Every merit exists by the side of valour in an incipient state. Concentration of attention, exertion and destiny exist as the three causes of victory. One, however, that is possessed of valour doth not yet deserve success if he acts carelessly. It is for this that an enemy endued with strength sometimes suffers death at the hands of his foes. As meanness overtakes the weak, so folly sometimes overtakes the strong. A king, therefore, that is desirous of victory, should avoid both these causes of destruction. If, for the purpose of our sacrifice, we endeavour to slay Jarasandha and rescue the kings kept by him for a cruel purpose, there is no higher act which we could employ ourselves in. If, however, we do not undertake the task, the world will always think us incompetent. We have certainly the competence, O king! Why should you, therefore, regard us as incompetent? Those that have become Munis desirous of achieving tranquillity of souls, obtain yellow robes with ease. So if we vanquish the foe, the imperial dignity will easily be ours. We shall, therefore fight the foe.”
Vaisampayana said, “Arjuna, who had acquired that top-notch bow, those endless quivers, and the chariot flying that banner, as well as that assembly hall, now spoke to Yudhishthira and said, ‘I have gained, O king, a bow, weapons, arrows, energy, allies, territories, fame, and strength. These are always tough to obtain, no matter how much one desires them. Respected scholars always praise noble lineage in good company. But nothing is as valuable as might. Truly, O monarch, I value prowess above all else. Being born into a lineage known for brave deeds, someone without courage is hardly worthy of respect. However, someone with courage, even if born into a less renowned lineage, is far superior to the latter. He, O king, is a Kshatriya in every sense who increases his fame and possessions by defeating his enemies. A courageous person, even lacking in other qualities, will conquer his foes. Meanwhile, one who lacks courage, despite possessing all other virtues, can hardly achieve anything. Every virtue is incomplete without courage. Focus, effort, and fate are the three keys to victory. However, a courageous person doesn’t deserve success if he acts recklessly. That’s why a strong enemy sometimes meets his end at the hands of his adversaries. Just as the weak can be overtaken by cowardice, the strong can sometimes fall victim to foolishness. Therefore, a king who wishes to win should steer clear of both these paths to destruction. If, in pursuit of our sacrifice, we aim to defeat Jarasandha and rescue the kings he’s holding cruelly, there’s no greater mission we could undertake. If we fail to act, the world will forever see us as incapable. We certainly have the capability, O king! Why, then, would you view us as incompetent? Those who have become sages seeking peace of mind easily obtain yellow robes. So if we defeat the enemy, the imperial crown will easily be ours. Therefore, we shall fight the enemy.”
SECTION XVII
“Vasudeva said,—‘Arjuna hath indicated what the inclination should be of one that is born in the Bharata race, especially of one who is the son of Kunti. We know not when death will overtake us, in the night or in the day. Nor have we ever heard that immortality hath been achieved by desisting from fight. This, therefore, is the duty of men, viz., to attack all enemies in accordance with the principles laid down in the ordinance. This always gives satisfaction to the heart. Aided by good policy, if not frustrated by Destiny, an undertaking becomes crowned with success. If both parties aided by such means encounter each other, one must obtain ascendency over the other, for both cannot win or lose. A battle however, if directed by bad policy which again is destitute of the well-known arts, ends in defeat or destruction. If, again, both parties are equally circumstanced, the result becomes doubtful. Both, however, cannot win. When such is the case, why should we not, aided by good policy, directly approach the foe; and destroy him, like the current of the river uprooting a tree? If, disguising our own faults, we attack the enemy taking advantage of his loopholes, why should we not succeed? Indeed, the policy of intelligent men, is that one should not fight openly with foes that are exceedingly powerful and are at the head of their well-arrayed forces. This too is my opinion. If, however, we accomplish our purpose secretly entering the abode of our foe and attacking his person, we shall never earn obloquy. That bull among men—Jarasandha—alone enjoyeth unfaded glory, like unto him who is the self in the heart of every created being. But I see his destruction before me. Desirous of protecting our relatives we will either slay him in battle or shall ascend to heaven being ourselves slain in the end by him.’
“Vasudeva said, ‘Arjuna has pointed out the mindset that someone from the Bharata lineage, especially Kunti's son, should have. We don’t know when death will come, whether at night or during the day. We’ve never heard of anyone achieving immortality by avoiding battle. Therefore, it's the duty of men to confront their enemies according to the principles set forth in the rules. This approach always brings peace to the heart. If guided by good strategy and not thwarted by Fate, an endeavor can succeed. When two sides face off using such strategies, one will gain the upper hand because both can’t win or lose simultaneously. However, if a battle is led by poor strategy, lacking essential tactics, it leads to defeat or destruction. If both sides are equally matched, the outcome is uncertain. Both cannot be victorious. Given this, why shouldn’t we, with a good strategy, go straight at our enemy and defeat him like a river uprooting a tree? If we conceal our own faults and exploit the enemy’s weaknesses, why shouldn’t we succeed? Indeed, wise men believe that one should not openly confront foes who are very powerful and well-prepared. I share this view. However, if we achieve our goal by secretly entering the enemy’s territory and striking him down, we won’t face disgrace. That mighty warrior—Jarasandha—alone holds unblemished glory, like the self in every living being’s heart. But I foresee his downfall. Eager to protect our relatives, we will either kill him in battle or ascend to heaven, having been slain by him in the end.’”
Yudhishthira said—“O Krishna, who is this Jarasandha? What is his energy and what is his prowess, that having touched thee he hath not been burnt like an insect at the touch of fire?”
Yudhishthira said—“O Krishna, who is this Jarasandha? What is his strength and what skills does he have, that after touching you he hasn't been burned like an insect in fire?”
Krishna said,—‘Hear, O monarch, who Jarasandha is; what his energy; and what is his prowess; and why also he hath been spared by us, Even though he hath repeatedly offended us. There was a mighty king of the name of Vrihadratha, the lord of the Magadhas. Proud in battle, he had three Akshauhinis of troops. Handsome and endued with energy, possessed of affluence and prowess beyond measure, and always bearing on his person marks indicating installation at sacrifices. He was like a second Indra. In glory he was like unto Suryya, in forgiveness like unto the Earth, in wrath like unto the destroyer Yama and in wealth like unto Vaisravana. And O thou foremost of the Bharata race, the whole earth was covered by his qualities that descended upon him from a long line of ancestors, like the rays emerging from the sun. And, O bull of the Bharata race, endued with great energy that monarch married two twin daughters of the king of Kasi, both endued with the wealth of beauty. And that bull among men made an engagement in secret with his wives that he would love them equally and would never show a preference for either. And the lord of the earth in the company of his two dearly loved wives, both of whom suited him well, passed his days in joy like a mighty elephant in the company of two cow-elephants, or like the ocean in his personified form between Ganga and Yamuna (also in their personified forms). The monarch’s youth however, passed away in the enjoyment of his possessions, without any son being born unto him to perpetuate his line. The best of monarch failed to obtain a son to perpetuate his race, even by means of various auspicious rites, and homas, and sacrifices performed with the desire for having an offspring. One day the king heard that the high-souled Chanda-kausika, the son of Kakshivat of the illustrious Gautama race, having desisted from ascetic penances had come in course of his wanderings to his capital and had taken his seat under the shade of a mango tree. The king went unto that Muni accompanied by his two wives, and worshipping him with jewels and valuable presents gratified him highly. That best of Rishis truthful in speech and firmly attached to truth, then told the king,—O king of kings, I have been pleased with thee. O thou of excellent vows, solicit thou a boon. King Vrihadratha then, with his wives, bending low unto that Rishi, spoke these words choked with tears in consequence of his despair of obtaining a child.—‘O holy one forsaking my kingdom I am about to go into the woods to practise ascetic penances. I am very unfortunate for I have no son. What shall I do, therefore, with my kingdom or with a boon?’
Krishna said, “Listen, O king, who Jarasandha is, what his strength is, and what his abilities are; and why we have let him go even though he has repeatedly wronged us. There was a powerful king named Vrihadratha, the ruler of the Magadhas. Proud in battle, he commanded three Akshauhinis of troops. Handsome and full of energy, he possessed incredible wealth and prowess, always marked by signs of sacrifice. He was like a second Indra. In glory, he resembled the sun; in forgiveness, he was like the Earth; in anger, he was like the destroyer Yama; and in wealth, he was like Vaisravana. And, O best of the Bharata lineage, the entire earth was illuminated by his qualities passed down from a long line of ancestors, like rays emerging from the sun. And, O champion of the Bharata race, endowed with great strength, this king married two twin daughters of the king of Kasi, both rich in beauty. This king among men secretly promised his wives that he would love them equally and never show favoritism. The lord of the land, with his two beloved wives, who complemented him perfectly, spent his days joyfully like a mighty elephant with two cow-elephants, or like the ocean in his personified form between the Ganga and Yamuna (also in their personified forms). However, the king’s youth passed in enjoying his riches, without a son being born to him to carry on his line. Despite his efforts, the greatest of kings could not secure a son to continue his lineage, even through various auspicious rites, offerings, and sacrifices meant to bless him with offspring. One day, the king learned that the noble Chanda-kausika, the son of Kakshivat from the illustrious Gautama lineage, had stopped his ascetic practices and arrived in his city, taking a seat under a mango tree. The king approached the sage with his two wives and, presenting him with jewels and valuable gifts, deeply pleased him. That best of sages, known for his truthfulness and steadfastness, then addressed the king: “O king of kings, I am pleased with you. O you of excellent vows, ask for a boon.” King Vrihadratha, along with his wives, bowed low before the sage and spoke through tears, filled with despair over his childlessness: “O holy one, I am about to leave my kingdom to seek the woods and practice asceticism. I am so unfortunate because I have no son. What should I do, then, with my kingdom or with a boon?”
Krishna continued,—“Hearing these words (of the king), the Muni controlling his outer senses entered into meditation, sitting in the shade of that very mango tree where he was. And there fell upon the lap of the seated Muni a mango that was juicy and untouched by the beak of a parrot or any other bird. That best of Munis, taking up the fruit and mentally pronouncing certain mantras over it, gave it unto the king as the means of his obtaining an incomparable offspring. And the great Muni, possessed also of extraordinary wisdom, addressing the monarch, said,—“Return, O king, thy wish is fulfilled. Desist, O king, from going (into the woods)”.—Hearing these words of the Muni and worshipping his feet, the monarch possessed of great wisdom, returned to his own abode. And recollecting his former promise (unto them) the king gave, O bull of the Bharata race, unto his two wives that one fruit. His beautiful queens, dividing that single fruit into two parts, ate it up. In consequence of the certainty of the realisation of the Muni’s words and his truthfulness, both of them conceived, as an effect of their having eaten that fruit. And the king beholding them in that state became filled with great joy. Then, O wise monarch, some time after, when the time came, each of the queens brought forth a fragmentary body. And each fragment had one eye, one arm, one leg, half a stomach, half a face, and half an anus. Beholding the fragmentary bodies, both the mothers trembled much. The helpless sisters then anxiously consulted each other, and sorrowfully abandoned those fragments endued with life. The two midwives (that waited upon the queens) then carefully wrapping up the still-born (?) fragments went out of the inner apartments (of the palace) by the back door and throwing away the bodies, returned in haste. A little while after, O tiger among men, a Rakshasa woman of the name of Jara living upon flesh and blood, took up the fragments that lay on a crossing. And impelled by force of fate, the female cannibal united the fragments for facility of carrying them away. And, O bull among men, as soon as the fragments were united they formed a sturdy child of one body (endued with life). Then, O king, the female cannibal, with eyes expanded in wonder, found herself unable to carry away that child having a body as hard and strong as the thunder-bolt. That infant then closing his fists red as copper and inserting them into its mouth, began to roar terribly as rain-charged clouds. Alarmed at the sound, the inmates of the palace, O tiger among men, suddenly came out with the king, O slayer of all foes. The helpless and disappointed and sad queens also, with breasts full of milk, also came out suddenly to recover their child. The female cannibal beholding the queens in that condition and the king too so desirous of an offspring, and the child was possessed of such strength thought within herself—I live within dominions of the king who is so desirous of an offspring. It behoveth not me, therefore, to kill the infant child of such an illustrious and virtuous monarch. The Rakshasa woman then, holding the child in her arms like the clouds enveloping the sun, and assuming a human form, told the king these words,—O Vrihadratha, this is thy child. Given to thee by me, O, take it. It hath been born of both thy wives by virtue of the command of the great Brahmana. Cast away by the midwives, it hath been protected by me!
Krishna continued, “After hearing the king's words, the sage, who had control over his senses, entered meditation under the very mango tree where he was sitting. A juicy mango, untouched by a parrot or any other bird, fell into the lap of the seated sage. The best of sages picked up the fruit, recited certain mantras over it, and handed it to the king as a means to get an extraordinary child. The great sage, who also had remarkable wisdom, addressed the king, saying, ‘Return, O king, your wish is granted. Stop, O king, from going into the woods.’ Hearing the sage's words and bowing at his feet, the wise king returned to his palace. Remembering his earlier promise, the king gave that single fruit to his two wives. His beautiful queens divided the fruit in half and ate it. Because of the certainty of the sage’s words and his honesty, both of them became pregnant after consuming that fruit. The king felt immense joy upon seeing them in that state. Some time later, when it was the right moment, each queen gave birth to a fragmented body. Each fragment had one eye, one arm, one leg, half a stomach, half a face, and half an anus. Seeing the fragmented bodies, the mothers trembled with fear. The helpless sisters anxiously consulted each other and sorrowfully abandoned the living fragments. The two midwives, who were assisting the queens, carefully wrapped the stillborn fragments, exited through the back door of the palace, and hurriedly discarded the bodies. Not long after, a Rakshasa woman named Jara, who lived off flesh and blood, picked up the fragments she found at a crossing. Driven by fate, the female cannibal joined the fragments for easier carrying. As soon as the fragments were united, they formed a sturdy child with one body that was alive. Then, the king, seeing the strength of the child, was taken aback when the infant, closing its fists as red as copper and sticking them in its mouth, began to roar powerfully like thunderous clouds. Alarmed by the sound, the palace residents, including the king, rushed out. The disappointed queens, with full breasts, quickly came out to find their child. Seeing the queens in that state, and knowing the king desperately wanted an heir, the female cannibal thought to herself, ‘I live in the domain of a king who longs for a child. It wouldn't be right for me to kill the infant of such a noble and honorable ruler.’ The Rakshasa woman then held the child in her arms like clouds hiding the sun, and taking on a human form, spoke to the king, ‘O Vrihadratha, this is your child. Given to you by me, take it. It has been born from both your wives by the command of the great Brahmana. Abandoned by the midwives, it has been protected by me!’”
“Krishna continued,—O thou foremost of the Bharata race, the handsome daughters of the king of Kasi, having obtained the child, soon drenched it with their lacteal streams. The king ascertaining everything, was filled with joy, and addressing that female cannibal disguised as a human being possessing the complexion of gold, asked,—O thou of the complexion of the filament of the lotus, who art thou that givest me this child? O auspicious one, thou seemest to me as a goddess roaming at thy pleasure!”
“Krishna continued, ‘O you who are the best of the Bharata lineage, the beautiful daughters of the king of Kasi, having received the child, soon fed it with their milk. The king, understanding everything, was filled with joy and addressed that female cannibal disguised as a human, who had a golden complexion, saying, ‘O you with the beauty of a lotus flower, who are you that gives me this child? O blessed one, you appear to me as a goddess wandering freely!’”
SECTION XVIII
“Krishna continued,—‘hearing these words of the king, the Rakshasa woman answered—Blessed be thou, O king of kings. Capable of assuming any form at will. I am a Rakshasa woman called Jara. I am living, O king, happily in thy house, worshipped by all. Every day I wander from house to house of men. Indeed, I was created of old by the Self-create and was named Grihadevi (the household goddess)’. Of celestial beauty I was placed (in the world) for the destruction of the Danavas. He that with devotion painteth on the walls (of his house) a likeness of myself endued with youth and in the midst of children, must have prosperity in his abode; otherwise a household must sustain decay and destruction. O lord, painted on the walls of thy house is a likeness of myself surrounded by numerous children. Stationed there I am daily worshipped with scents and flowers, with incense and edibles and various objects of enjoyment. Thus worshipped in thy house, I daily think of doing thee some good in return. It chanced, O virtuous king, that I beheld the fragmentary bodies of thy son. When these happened to be united by me, a living child was formed of them. O great king, it hath been so owing to thy good fortune alone. I have been only the instrument, I am capable of swallowing the mountain of Meru itself, what shall I say of the child? I have, however, been gratified with thee in consequence of the worship I receive in thy house. It is, therefore, O king, that I have bestowed this child on thee.
“Krishna continued, ‘Hearing the words of the king, the Rakshasa woman replied—Blessed be you, O king of kings. I can take on any form I choose. I am a Rakshasa woman named Jara. I live, O king, happily in your house, honored by all. Every day I roam from one man’s house to another. In fact, I was created long ago by the Self-create and was named Grihadevi (the household goddess). I was placed in this world for the destruction of the Danavas. Anyone who faithfully paints a likeness of me, youthful and surrounded by children, on their walls will find prosperity in their home; otherwise, that household will face decay and ruin. O lord, a picture of me surrounded by many children is painted on the walls of your house. There, I am worshipped daily with scents, flowers, incense, food, and various objects of enjoyment. As I am worshipped in your house, I think daily about doing something good for you in return. It happened that I saw the fragmented bodies of your son. When I united them, a living child was formed. O great king, this has happened because of your good fortune alone. I am merely the instrument; I could swallow the mountain of Meru itself, so what can I say about the child? However, I have felt pleased with you due to the worship I receive in your home. That is why, O king, I have given you this child.’”
“Krishna continued,—Having spoken these words, O king, Jara disappeared there and then. The king having obtained the child then entered the palace. And the king then caused all the rites of infancy to be performed on that child, and ordered a festival to be observed by his people in Honour of that Rakshasa woman. And the monarch equal unto Brahma himself then bestowed a name on his child. And he said that because the child had been united by Jara, he should be called (Jarasandha i.e., united by Jara). And the son of the king of Magadha endued with great energy, began to grow up in bulk and strength like a fire into which hath been poured libation of clarified butter. And increasing day by day like the moon in the bright fortnight, the child began to enhance the joy of his parents.’”
“Krishna went on—After saying this, O king, Jara vanished immediately. The king, having received the child, then entered the palace. He had all the rituals for infants performed for the child and ordered his people to celebrate a festival in honor of that Rakshasa woman. The king, who was as powerful as Brahma himself, then named his child. He said that since the child had been united by Jara, he should be called (Jarasandha i.e., united by Jara). The son of the king of Magadha, full of great energy, began to grow in size and strength like a fire being fed with clarified butter. Day by day, like the moon in its waxing phase, the child started to bring even more joy to his parents.”
SECTION XIX
“Krishna said,—some time after this, the great ascetic, the exalted Chandakausika, again came into the country of the Magadhas. Filled with joy at the advent of the Rishi, king Vrihadratha, accompanied by his ministers and priest and wives and son, went out to receive him. And, O Bharata, worshipping the Rishi with water to wash his feet and face, and with the offerings of Arghya the king then offered his whole kingdom along with his son for the acceptance of the Rishi. The adorable Rishi accepting that worship offered by the king, addressing the ruler of Magadha, O monarch, said with well-pleased heart,—O king, I knew all this by spiritual insight. But hear, O king of kings, what this son of thine will be in future, as also what his beauty, excellence, strength, and valour will be. Without doubt this son of thine, growing in prosperity and endued with prowess, will obtain all these. Like other birds that can never imitate the speed of Vinata’s son (Garuda), the other monarchs of the earth will not be able to equal in energy this thy son, who will be endued with great valour. And all those that will stand in his way will certainly be destroyed. Like the force of the current that can never make the slightest impression upon the rocky breast of a mountain, weapons hurled at him even by the celestials will fail to produce the least pain in him. He will blaze forth above the heads of all that wear crowns on their brows. Like the sun that dims the lustre of all luminous bodies, this son of thine will rob all monarchs of their splendour. Even kings that are powerful and own large armies and numberless vehicles and animals, upon approaching this son of thine, will all perish as insects upon fire. This child will seize the growing prosperity of all kings like the ocean receiving the rivers swollen with the water of the rainy season. Like the huge earth that bears all kinds of produce, supporting things that are both good and evil, this child endued with great strength will support all the four orders of men. And all the kings of the earth will live in obedience to the commands of this child just as every creature endued with body live in dependence upon Vayu that is dear as self unto beings. This prince of Magadha—the mightiest of all men in the world—will behold with his physical eyes the god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of all foes, saying this, the Rishi, thinking of his own business, dismissed king Vrihadratha. The lord of the Magadhas then, re-entering his capital, and calling together his friends and relations, installed Jarasandha, on the throne. King Vrihadratha then came to feel a great distaste for worldly pleasures. And after the installation of Jarasandha king Vrihadratha followed by his two wives became an inmate of an ascetic asylum in the woods. And, O king, after his father and mothers had retired into the woods, Jarasandha by his valour brought numerous kings under his sway.’”
“Krishna said, some time later, the great ascetic, the esteemed Chandakausika, returned to the land of the Magadhas. Delighted by the arrival of the sage, King Vrihadratha, along with his ministers, priest, wives, and son, went out to greet him. And, O Bharata, after honoring the sage with water to wash his feet and face, and with the offerings of Arghya, the king offered his entire kingdom along with his son for the sage's acceptance. The beloved sage, accepting the king's worship, addressed the ruler of Magadha with a contented heart, saying, “O king, I already knew all this through spiritual insight. But listen, O king of kings, to what your son will become in the future, as well as his beauty, excellence, strength, and valor. Without a doubt, this son of yours, growing in prosperity and endowed with great strength, will achieve all these. Like other birds that cannot match the speed of Vinata’s son (Garuda), the other rulers of the earth will not be able to match the energy of your son, who will possess immense valor. All those who oppose him will surely be destroyed. Just like the current of a river that cannot leave any mark on the hard surface of a mountain, weapons thrown at him, even by the celestials, will cause him no harm. He will shine brighter than all those who wear crowns. Like the sun that diminishes the brightness of all luminous bodies, this son of yours will overshadow all monarchs. Even powerful kings with large armies and countless chariots and animals, when they confront this son of yours, will perish like insects in fire. This child will seize the growing wealth of all kings, like the ocean taking in rivers swollen with the rains. Like the vast earth that supports all kinds of produce, sustaining both good and evil, this child, endowed with great strength, will support all four classes of society. And all the kings of the earth will obey this child’s commands just as every being relies on Vayu, who is as dear as self to all. This prince of Magadha—the strongest man in the world—will witness with his own eyes the god of gods, Rudra, or Hara, the slayer of Tripura. O you who vanquish all foes, having said this, the sage, considering his own matters, dismissed King Vrihadratha. The lord of the Magadhas then returned to his capital and, calling together his friends and relatives, crowned Jarasandha as king. King Vrihadratha then began to feel a strong aversion to worldly pleasures. After Jarasandha's coronation, King Vrihadratha, along with his two wives, became a resident of an ascetic hermitage in the forest. And, O king, after his father and mother had retreated into the woods, Jarasandha asserted his valor and brought many kings under his control.”
“Vaisampayana continued,—‘King Vrihadratha, having lived for some time in the woods and practised ascetic penances, ascended to heaven at last with his wives. King Jarasandha, also, as uttered by Kausika, having received those numerous boons ruled his kingdom like a father. Some time after when king Kansa was slain by Vasudeva, an enmity arose between him and Krishna. Then, O Bharata, the mighty king of Magadha from his city of Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura. At that time Krishna of wonderful deeds was residing at Mathura. The handsome mace hurled by Jarasandha fell near Mathura at a distance of ninety-nine yojanas from Gririvraja The citizens beholding the circumstance well, went unto Krishna and informed him of the fall of the mace. The place where the mace fell is adjacent to Mathura and is called Gadavasan. Jarasandha had two supporters called Hansa and Dimvaka, both of whom were incapable of being slain by weapons. Well-conversant with the science of politics and morality, in counsel they were the foremost of all intelligent men. I have already told thee everything about that mighty pair. They two and Jarasandha, I believe, are more than a match for three worlds. O brave king, it was for this reason that the powerful Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did not deem it proper to fight with him.’”
“Vaisampayana continued, ‘King Vrihadratha, after spending some time in the forest and practicing asceticism, finally ascended to heaven with his wives. King Jarasandha, as Kausika said, ruled his kingdom like a father after receiving many blessings. Some time later, when King Kansa was killed by Vasudeva, a rivalry developed between him and Krishna. Then, O Bharata, the powerful king of Magadha, from his city of Girivraja, swung his mace ninety-nine times and threw it towards Mathura. At that time, Krishna, known for his amazing deeds, was living in Mathura. The beautifully thrown mace by Jarasandha landed near Mathura, about ninety-nine yojanas from Girivraja. The citizens, seeing what happened, went to Krishna and told him about the mace's fall. The place where the mace landed is close to Mathura and is called Gadavasan. Jarasandha had two allies named Hansa and Dimvaka, both of whom were invulnerable to weapons. Well-versed in politics and ethics, they were among the wisest of advisors. I have already shared everything about that powerful duo. Together with Jarasandha, they are, I believe, more than a match for three worlds. O brave king, this is why the strong Kukkura, Andhaka, and Vrishni tribes, acting strategically, felt it was unwise to confront him.’”
SECTION XX
(Jarasandhta-badha Parva)
“Krishna said,—both Hansa and Dimvaka have fallen; Kansa also with all his followers has been slain. The time hath, therefore come for the destruction of Jarasandha. He is incapable of being vanquished in battle even by all the celestials and the Asuras (fighting together). We think, however, that he should be vanquished in a personal struggle with bare arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and therefore, as prelude to performing the Rajasuya, we will certainly achieve the destruction of the ruler of Magadha. When we three approach that monarch in secret, and he will, without doubt, be engaged in an encounter with one of us. From fear of disgrace, from covetousness, and from pride of strength he will certainly summon Bhima to the encounter. Like death himself that slays a person however swollen with pride, the long-armed and mighty Bhimasena will effect the destruction of the king. If thou knowest my heart, if thou hast any faith in me, then make over to me, as a pledge, Bhima and Arjuna without loss of time!”
“Krishna said, both Hansa and Dimvaka have fallen; Kansa and all his followers have been defeated. The time has now come for Jarasandha to be destroyed. He can't be defeated in battle even by all the gods and demons fighting together. However, we believe he can be beaten in a personal fight with bare hands. I have strategy, Bhima has strength, and Arjuna has victory; therefore, as a prelude to performing the Rajasuya, we will definitely bring about the destruction of the ruler of Magadha. When the three of us approach that king secretly, he will undoubtedly engage with one of us. Out of fear of disgrace, greed, and pride in his strength, he will surely challenge Bhima to fight. Just like death itself that takes down a person inflated with pride, the long-armed and powerful Bhimasena will bring about the king's destruction. If you know my heart, if you trust me, then give me Bhima and Arjuna as a pledge without delay!”
“Vaisampayana continued,—Thus addressed by the exalted one, Yudhishthira, beholding both Bhima and Arjuna standing with cheerful faces, replied, saying—‘O Achyuta, O Achyuta, thou slayer of all enemies, say not so. Thou art the lord of the Pandavas! We are dependent on thee. What thou sayest, O Govinda, is consistent with wise counsels. Thou never leadest those upon whom Prosperity hath turned her back. I who stay under thy command regard that Jarasandha is already slain, that the monarchs confined by him have already been set free, that the Rajasuya hath already been accomplished by me. O lord of the universe, O thou best of persons, watchfully act thou so that this task may be accomplished. Without ye then I dare not live, like a sorrowful man afflicted with disease, and bereft of the three attributes of morality, pleasure and wealth. Partha cannot live without Sauri (Krishna), nor can Sauri live without Partha. Nor is there anything in the world that is unconquerable by these two, viz., Krishna and Arjuna. This handsome Bhima also is the foremost of all persons endued with might. Of great renown, what can he not achieve when with ye two? Troops, when properly led, always do excellent service. A force without a leader hath been called inert by the wise. Forces, therefore, should always be led by experienced commanders. Into places that are low, the wise always conduct the water. Even fishermen cause the water (of tank) to run out through holes. (Experienced leaders always lead their forces noting the loopholes and assailable points of the foe). We shall, therefore, strive to accomplish our purpose following the leadership of Govinda conversant with the science of politics, that personage whose fame hath spread all over the world. For the successful accomplishment of one’s purposes one should ever place Krishna in the van, that foremost of personages whose strength consists in wisdom and policy and who possesseth a knowledge of both method and means. For the accomplishment of one’s purpose let, therefore, Arjuna, the son of Pritha, follow Krishna the foremost of the Yadavas and let Bhima follow Arjuna. Policy and good fortune and might will (then) bring about success in a matter requiring valour.’ Vaisampayana said,—‘Thus addressed by Yudhishthira, the trio Krishna, Arjuna and Bhima, all possessed of great energy, set out for Magadha attired in the garb of Snataka Brahmanas of resplendent bodies, and blessed by the agreeable speeches of friends and relatives. Possessed of superior energy and of bodies already like the Sun, the Moon, and the Fire, inflamed with wrath at the sad lot of their relative kings, those bodies of theirs became much more blazing. And the people, beholding Krishna and Arjuna, both of whom had never before been vanquished in battle, with Bhima in the van, all ready to achieve the same task, regarded Jarasandha as already slain. For the illustrious pair (Krishna and Arjuna) were masters that directed every operation (in the universe), as also all acts relating to the morality, wealth, and pleasure of every being. Having set out from the country of the Kurus, they passed through Kuru-jangala and arrived at the charming lake of lotuses. Passing over the hills of Kalakuta, they then went on crossing the Gandaki, the Sadanira (Karatoya), and the Sarkaravarta and the other rivers taking their rise in the same mountains. They then crossed the delightful Sarayu and saw the country of Eastern Kosala. Passing over that country they went to Mithila and then crossing the Mala and Charamanwati, the three heroes crossed the Ganges and the Sone and went on towards the east. At last those heroes of unfaded glory arrived at Magadha in the heart of (the country of) Kushamva. Reaching then the hills of Goratha, they saw the city of Magadha that was always filled with kine and wealth and water and rendered handsome with the innumerable trees standing there.’”
Vaisampayana continued, "After being spoken to by the exalted one, Yudhishthira, seeing both Bhima and Arjuna with cheerful faces, replied, 'O Achyuta, O Achyuta, you who defeat all enemies, don’t say that. You are the lord of the Pandavas! We rely on you. What you say, O Govinda, aligns with wise advice. You never abandon those whom Prosperity has turned away from. I, serving under your command, believe that Jarasandha is already defeated, that the kings he held captive have already been freed, and that I have already completed the Rajasuya. O ruler of the universe, O best of individuals, please act carefully so that this task can be completed. Without you, I would not dare to live, like a sorrowful person suffering from illness, deprived of the three qualities of morality, pleasure, and wealth. Partha cannot survive without Sauri (Krishna), nor can Sauri exist without Partha. Nothing in this world is unconquerable for these two, Krishna and Arjuna. This handsome Bhima is also among the strongest of all people. With you two, what can't he accomplish? Troops, when properly led, always perform excellently. A force without a leader is considered inert by the wise. Therefore, forces should always be led by experienced leaders. The wise always guide water to lower places. Even fishermen drain water (from tanks) through holes. (Experienced leaders always direct their troops, considering the vulnerabilities and attack points of the enemy). Hence, we shall strive to achieve our objective under the leadership of Govinda, who is skilled in politics and whose fame is known everywhere. For successfully accomplishing one’s goals, one should always position Krishna at the forefront, that foremost individual whose strength lies in wisdom and strategy and who has knowledge of both method and means. Therefore, let Arjuna, the son of Pritha, follow Krishna, the foremost of the Yadavas, and let Bhima follow Arjuna. Strategy, good fortune, and strength will then ensure success in any endeavor requiring valor.' Vaisampayana said, 'Thus spoken to by Yudhishthira, the trio of Krishna, Arjuna, and Bhima, all full of energy, set out for Magadha dressed as Snataka Brahmanas with shining bodies, and blessed by the kind words of friends and family. Possessing superior energy and bodies like the Sun, Moon, and Fire, inflamed by anger at the unfortunate fate of their relative kings, their bodies shone even brighter. The people, seeing Krishna and Arjuna, both of whom had never been defeated in battle, with Bhima leading, all prepared to achieve the same goal, regarded Jarasandha as already defeated. For the distinguished duo (Krishna and Arjuna) directed all operations (in the universe), including all matters concerning morality, wealth, and pleasure for every being. After leaving the land of the Kurus, they traveled through Kuru-jangala and reached the lovely lotus lake. Crossing the Kalakuta hills, they continued on, crossing the Gandaki, Sadanira (Karatoya), Sarkaravarta, and other rivers rising from the same mountains. They then crossed the pleasant Sarayu and entered Eastern Kosala. After passing through that region, they went to Mithila and, crossing the Mala and Charamanwati, the three heroes crossed the Ganges and the Sone, moving eastward. Eventually, these heroes of enduring glory reached Magadha in the heart of the Kushamva country. Upon arriving at the Goratha hills, they saw the city of Magadha, which was always filled with cattle and wealth, with water that made it beautiful, surrounded by countless trees standing tall."
SECTION XXI
“Vasudeva said,—‘behold, O Partha, the great capital of Magadha, standing in all its beauty. Filled with flocks and herds and its stock of water never exhausted, and adorned also with fine mansions standing in excellent array, it is free from every kind of calamity. The five large hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful Chaitya, all of high peaks and overgrown with tall trees of cool shade and connected with one another, seem to be jointly protecting the city of Girivraja. The breasts of the hills are concealed by forests of delightful and fragrant Lodhras having the ends of their branches covered with flowers. It was here that the illustrious Gautama of rigid vows begat on the Sudra woman Ausinari (the daughter of Usinara) Kakshivat and other celebrated sons. That the race sprung from Gautama doth yet live under the sway of an ordinary human race (of monarchs) is only evidence of Gautama’s kindness to kings. And, O Arjuna, it was here that in olden times the mighty monarchs of Anga, and Vanga and other countries, came to the abode of Gautama, and passed their days in joy and happiness. Behold, O Partha, those forests of delightful Pippalas and beautiful Lodhras standing near the side of Gautama’s abode. There dwelt in old days those Nagas, Arvuda and Sakravapin, those persecutors of all enemies, as also the Naga Swastika and that other excellent Naga called Manu. Manu himself had ordered the country of the Magadhas to be never afflicted with drought, and Kaushika and Manimat also have favoured the country. Owning such a delightful and impregnable city, Jarasandha is ever bent on seeking the fruition of his purposes unlike other monarchs. We shall, however, by slaying him to-day humble his pride.”
“Vasudeva said, ‘Look, O Partha, at the magnificent capital of Magadha, standing in all its glory. It’s full of livestock and has an endless supply of water, adorned with beautiful mansions lined up perfectly, free from any kind of disaster. The five large hills of Vaihara, Varaha, Vrishava, Rishigiri, and the lovely Chaitya, all towering and covered with tall, cooling trees, seem to be collectively protecting the city of Girivraja. The slopes of the hills are hidden by forests of delightful and fragrant Lodhras, their branches bursting with flowers. It was here that the renowned Gautama, with his strict vows, fathered the celebrated sons Kakshivat and others with the Sudra woman Ausinari (the daughter of Usinara). The fact that the descendants of Gautama still exist under the rule of ordinary human kings is a testament to Gautama’s generosity towards rulers. And, O Arjuna, it was here in ancient times that the powerful kings of Anga, Vanga, and other lands came to Gautama’s residence, spending their days in joy and happiness. Look, O Partha, at those forests of delightful Pippalas and beautiful Lodhras near Gautama’s home. In the past, the Nagas, Arvuda and Sakravapin, fierce against their enemies, as well as the Naga Swastika and another excellent Naga named Manu, resided here. Manu himself declared that the land of Magadha would never suffer from drought, and Kaushika and Manimat have also blessed the region. With such a wonderful and impregnable city, Jarasandha is always intent on achieving his goals unlike other kings. However, today we shall humble his pride by defeating him.’”
Vaisampayana said,—Thus saying those brothers of abundant energy, viz., he of the Vrishni race and the two Pandavas entered the city of Magadha. They then approached towards the impregnable city of Girivraja that was full of cheerful and well-fed inhabitants belonging to all the four orders, and where festivities were perennial. On arriving then at the gate of the city, the brothers (instead of passing through it) began to pierce (with their shafts) the heart of the high Chaityaka peak that was worshipped by the race of Vrihadratha, as also by the citizens and which delighted the hearts of all the Magadhas. There Vrihadratha had slain a cannibal called Rishava and having slain the monster made of his hide three drums which he placed in his own city. And those drums were such that once beaten their sound lasted one full month. And the brothers broke down the Chaityaka peak that was delightful to all the Magadhas, at that point where those drums covered with celestial flowers used to yield their continuous sound. And desirous of slaying Jarasandha they seemed by that act of theirs to place their feet upon the head of their foe. And attacking with their mighty arms that immovable and huge and high and old and celebrated peak always worshipped with perfumes and floral wreaths, those heroes broke it down. And with joyful hearts they then entered the city. And it so happened that the learned Brahmanas residing within the city saw many evil omens which they reported to Jarasandha. And the priest making the king mount an elephant whirled lighted brands about him. And king Jarasandha also, possessed of great prowess, with a view to warding of those evils, entered upon the celebration of a sacrifice, with proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed, or rather with their bare arms as their only weapons, desirous of fighting with Jarasandha, entered the capital in the guise of Brahmanas. They beheld the extraordinary beauty of the shops full of various edibles and floral wreaths, and supplied with articles of every variety of various qualities that man can desire. Those best of men, Krishna, Bhima, and Dhananjaya, beholding in those shops their affluence, passed along the public road. And endued with great strength they snatched forcibly from the flower-vendors the garlands they had exposed for sale. And attired in robes of various colours and decked in garlands and ear-rings the heroes entered the abode of Jarasandha possessed of great intelligence, like Himalayan lions eyeing cattle-folds. And the arms of those warriors, O king, besmeared with sandal paste, looked like the trunks of sala trees. The people of Magadha, beholding those heroes looking like elephants, with necks broad like those of trees and wide chests, began to wonder much. Those bull among men, passing through three gates that were crowded with men, proudly and cheerfully approached the king. And Jarasandha rising up in haste received them with water to wash their feet with, and honey and the other ingredients of the Arghya—with gifts of kine, and with other forms of respect. The great king addressing them said,—‘Ye are welcome’! And, O Janamejaya, both Partha and Bhima remained silent at this. And addressing the monarch Krishna said,—‘O king of kings these two are now in the observance of a vow. Therefore they will not speak. Silent they will remain till midnight After that hour they will speak with thee!’ The king then quartering his guests in the sacrificial apartments retired into his private chambers. And when midnight arrived, the monarch arrived at the place where his guests attired as Brahmanas were. For, O King, that ever victorious monarch observed this vow which was known throughout the Worlds that as soon as he should hear of the arrival of Snataka Brahmanas at his place, should it be even at midnight, he would immediately, O Bharata, come out and grant them an audience. Beholding the strange attire of his guests that best of kings wondered much. For all that, however, he waited on them respectfully. Those bulls among men, those slayers of all foes, on the other hand, O thou best of the Bharata race, beholding king Jarasandha, said,—‘Let salvation be attained by thee, O king, without difficulty.’ And, O tiger among kings, having said this unto the monarch, they stood looking at each other. And, O king of kings, Jarasandha then said unto those sons of Pandu and him of the Yadu race, all disguised as Brahmanas—‘Take your seats.’ And those bulls among men sat themselves down, and like the three priests of a great sacrifice blazed forth in their beauty. And king Jarasandha, O thou of the Kuru race, firmly devoted to truth, censuring the disguised guests, said unto them,—‘It is well known to me that in the whole world Brahmanas in the observance of Snataka vow never deck their persons with garlands and fragrant paste unseasonably. Who are ye, therefore, thus decked with flowers, and with hands bearing the marks of the bow-string? Attired in coloured robes and decked unseasonably with flowers and paste, ye give me to understand that ye are Brahmanas, although ye bear Kshatriya energy. Tell me truly who ye are. Truth decks even kings. Breaking down the peak of the Chaityaka hill, why have ye, in disguise, entered (the city) by an improper gate without fear of the royal wrath? The energy of a Brahmana dwelleth in his speech, (not in act). This your feat is not suited to the order to which ye profess to belong. Tell us therefore, the end ye have in view. Arrived here by such an improper way, why accept ye not the worship I offer? What is your motive for coming to me? Thus addressed by the king, the high-souled Krishna, well-skilled in speech, thus replied unto the monarch in a calm and grave voice.
Vaisampayana said, — After saying this, the energetic brothers, that is, the one from the Vrishni clan and the two Pandavas, entered the city of Magadha. They then moved towards the impregnable city of Girivraja, which was filled with cheerful and well-fed people from all walks of life, where celebrations were constant. When they arrived at the city gate, instead of going through it, the brothers began to shoot arrows at the strong Chaityaka peak, revered by the Vrihadratha clan as well as by the citizens, and which delighted the hearts of all the Magadhas. There, Vrihadratha had killed a cannibal named Rishava and crafted three drums from the monster's hide, which he placed in his city. These drums produced a sound that lasted an entire month once struck. The brothers smashed the Chaityaka peak, which was cherished by all of Magadha, right where those drums, adorned with heavenly flowers, used to sound continuously. Eager to defeat Jarasandha, they seemed to be stepping on their enemy’s head with this act. Using their powerful arms, they attacked the immovable and massive ancient peak, long praised with perfumes and floral garlands, and they broke it down. With joyful hearts, they then entered the city. At that moment, the learned Brahmins living in the city noticed many bad omens, which they reported to Jarasandha. The priest had the king mount an elephant and waved lit torches around him. To ward off these bad omens, the mighty king Jarasandha began a sacrifice, observing the necessary vows and fasts. Meanwhile, Oh Bharata, the brothers, unarmed or rather with only their bare arms as weapons, wanting to confront Jarasandha, entered the capital disguised as Brahmins. They admired the incredible beauty of the shops filled with various foods and floral wreaths, providing goods of every kind that people might desire. The great men, Krishna, Bhima, and Dhananjaya, seeing the wealth in those shops, walked along the main street. Endowed with immense strength, they forcibly grabbed garlands from the flower vendors. Dressed in robes of many colors and adorned with garlands and earrings, the heroes entered Jarasandha’s abode like Himalayan lions eyeing a herd of cattle. With sandalwood paste covering their arms, they looked like the trunks of sala trees. The people of Magadha, seeing these heroes who looked like elephants with thick necks and broad chests, were filled with awe. These mighty men, passing through three gates crowded with people, approached the king confidently and cheerfully. King Jarasandha quickly stood up to greet them with water to wash their feet, honey, and other offerings, showing respect with gifts of cattle and other forms of honor. The great king said to them, “You are welcome!” But, Oh Janamejaya, both Partha and Bhima remained silent at this. Krishna then addressed the king, saying, “Oh king of kings, these two are currently observing a vow. That’s why they won’t speak. They will remain silent until midnight. After that hour, they will speak with you!” The king then accommodated his guests in the sacrificial chambers and retired to his private quarters. When midnight came, the king went to where his guests, dressed as Brahmins, were. For, Oh King, that ever-victorious monarch followed a vow known throughout the lands: whenever he heard of Snataka Brahmins arriving at his place, even at midnight, he would always come out and grant them an audience. Noticing the unusual attire of his guests, the king was very curious. Nevertheless, he waited on them respectfully. Those mighty men, the slayers of all foes, seeing King Jarasandha, said, “May you find salvation, Oh king, effortlessly.” And, Oh tiger among kings, after saying this to the monarch, they stood looking at one another. And, Oh king of kings, Jarasandha then said to the sons of Pandu and the one from the Yadu clan, all disguised as Brahmins, “Take your seats.” The mighty men sat down, shining in their beauty like the three priests of a great sacrifice. King Jarasandha, steadfast in truth, criticized the disguised guests saying, “I know that in the whole world, Brahmins observing the Snataka vow never adorn themselves with garlands and fragrant paste at an inappropriate time. So who are you, dressed in flowers and with hands bearing the marks of bowstrings? Adorned in colorful robes and inappropriately embellished with flowers and paste, you imply that you are Brahmins, but you exhibit Kshatriya strength. Tell me honestly who you are. Truth is something that even kings uphold. Why, after breaking down the peak of the Chaityaka hill, did you enter the city through an improper gate without fearing the king’s wrath? A Brahmana’s strength lies in their words, not in actions. This feat of yours is not fitting for the order you claim to belong to. So tell us your intentions. Having arrived through such an inappropriate entry, why do you not accept the worship I offer? What is your purpose for coming to me?” Addressed this way by the king, the noble Krishna, skilled in speech, replied to the monarch in a calm and serious voice.
“Krishna said,—‘O king, know us for Snataka Brahmanas. Brahmanas and Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow of Snataka. This vow, besides, hath (many) especial and general rules. A Kshatriya observing this vow with especial rules always achieve prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas again, O king, exhibit their energy by their arms and not in speech. It is, therefore, O son of Vrihadratha, that the speeches uttered by a Kshatriya are never audacious. O monarch, the creator hath planted his own energy in the aim of the Kshatriya. If thou wishest to behold it, thou shalt certainly behold it today. These are the rules of the ordinance, viz., that an enemy’s abode should be entered through a wrong gate and a friend’s abode through the right one. And know, O monarch, that this also is our eternal vow that having entered the foe’s abode for the accomplishment of our purpose, we accept not the worship offered to us!”
“Krishna said, ‘O king, recognize us as Snataka Brahmanas. Brahmanas, Kshatriyas, and Vaishyas are all, O monarch, qualified to follow the Snataka vow. This vow has both specific and general rules. A Kshatriya who follows this vow with particular rules will always achieve success. That’s why we’ve adorned ourselves with flowers. Kshatriyas, O king, show their strength through action, not words. So, O son of Vrihadratha, speeches from a Kshatriya are never boastful. O monarch, the creator has instilled his strength in the nature of the Kshatriya. If you wish to see it, you will definitely witness it today. These are the rules: enter an enemy’s house through the wrong door and a friend’s house through the right one. And know, O monarch, that it is our eternal vow that after entering the enemy’s house to achieve our goal, we will not accept the worship offered to us!’”
SECTION XXII
“Jarasandha said,—‘I do not recollect if I ever acted injuriously towards ye! Even upon a careful mental scrutiny I fail to see the injury I did unto ye. When I have never done ye an injury, why, ye Brahmanas do ye regard me, who am innocent, as your foe? O, answer me truly, for this, indeed, is the rule followed by the honest. The mind is pained at the injury to one’s pleasure and morality. That Kshatriya who injures an innocent man’s (sources of) pleasure and morality even if he be otherwise a great warrior and well-versed in all rules of morality, obtains, without any doubt the fate of sinners (hereafter) and falls off from prosperity. The practices of the Kshatriyas are the best of those that are honest in the three worlds Indeed, those that are acquainted with morality applaud the Kshatriya practices. Adhering to those practices of my order with steady soul, I never injure those that are under me. In bringing this charge, therefore, against me, it appears that ye speak erroneously!’
“Jarasandha said, ‘I don’t remember ever doing anything harmful to you! Even after thinking carefully, I can’t find any injury I caused you. If I have never harmed you, why do you Brahmanas see me, who am innocent, as your enemy? Please answer honestly, as this is the way of the righteous. It pains the mind to see harm done to one’s pleasure and morals. A Kshatriya who hurts an innocent person's pleasure and morals, even if he’s a great warrior and knows all the rules of ethics, will undoubtedly face the fate of sinners in the afterlife and lose his prosperity. The ways of the Kshatriyas are the finest among the honest in the three worlds. Indeed, those who understand morality praise the practices of the Kshatriyas. Sticking to those practices with a steady mind, I never harm those under my authority. Thus, it seems that you are mistaken in bringing this accusation against me!’”
“Krishna said,—‘O thou of mighty arms, there is a certain person of the head of a (royal) line who upholdeth the dignity of his race At his command have we come against thee. Thou hast brought, O king, many of the Kshatriyas of the world as captives (to thy city.) Having perpetrated that wicked wrong how dost thou regard thyself as innocent? O best of monarchs, how can a king act wrongfully towards other virtuous kings? But thou, O king, treating other kings with cruelty, seekest to offer them as sacrifice unto the god Rudra! O son of Vrihadratha, this sin committed by thee may touch even us, for as we are virtuous in our practices, we are capable of protecting virtue. The slaughter of human being as sacrifice unto the gods is never seen. Why dost thou, therefore, seek to perform a sacrifice unto god Sankara by slaughtering human beings? Thou art addressing persons belonging to thy own order as animals (fit for sacrifice)! Fool as thou art, who else, O Jarasandha, is capable of behaving in this way? One always obtaineth the fruits of whatever acts one performeth under whatever circumstances. Therefore, desirous as we are of helping all distressed people, we have, for the prosperity of our race, come hither to slay thee, the slaughterer of our relatives. Thou thinkest that there is no man among the Kshatriyas (equal to thee). This, O king, is a great error of judgment on thy part. What Kshatriya is there, O king, who endued with greatness of soul and recollecting the dignity of his own parentage, would not ascend to eternal heaven that hath not its like anywhere, falling in open fight? Know O bull among men, that Kshatriyas engage themselves in battle, as persons installed in sacrifices, with heaven in view, and vanquish the whole world! Study of the Vedas, great fame, ascetic penances, and death in battle, are all acts that lead to heaven. The attainment of heaven by the three other acts may be uncertain, but death in battle hath that for its certain consequence. Death in battle is the sure cause of triumph like Indra’s. It is graced by numerous merits. It is for this reason that he of a hundred sacrifices (Indra) hath become what he is, and by vanquishing the Asuras he ruleth the universe. Hostility with whom else than thee is so sure of leading to heaven, proud as thou art of the excessive strength of thy vast Magadha host? Don’t disregard others, O king. Valour dwelleth in every man. O king of men, there are many men whose valour may be equal or superior to thine. As long as these are not known, so long only art thou noted for thy valour. Thy prowess, O king, can be borne by us. It is, therefore, that I say so. O king of Magadha, cast off thy superiority and pride in the presence of those that are thy equals. Go not, O king, with thy children and ministers and army, into the regions of Yama. Damvodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with destruction, along with all their forces, for having disregarded their superiors. Desirous of liberating the captive monarchs from thee, know that we are certainly not Brahmanas. I am Hrishesha otherwise called Sauri, and these two heroes among men are the sons of Pandu. O king of Magadha, we challenge thee. Fight standing before us. Either set free all the monarchs, or go thou to the abode of Yama.
“Krishna said, ‘O strong one, there’s a certain person from a royal lineage who upholds the dignity of his family. At his command, we’ve come against you. You have captured many Kshatriyas of the world and brought them to your city. After committing such a wicked act, how can you see yourself as innocent? O best of kings, how can a king act wrongly towards other virtuous kings? But you, O king, treat other kings cruelly and seek to offer them as sacrifices to the god Rudra! O son of Vrihadratha, your sin may even affect us, for though we are virtuous, we can protect virtue. Performing human sacrifices for the gods is unheard of. Why do you seek to perform a sacrifice to god Sankara by killing people? You address your own kind as animals fit for sacrifice! Foolish Jarasandha, who else could behave this way? One always reaps the consequences of their actions, regardless of the circumstances. Therefore, wanting to help all those in distress, we have come here to slay you, the slayer of our family. You believe there is no Kshatriya equal to you. This is a serious misjudgment on your part. What Kshatriya, with a strong spirit and respect for their heritage, wouldn’t seek eternal heaven by falling in battle? Know, O best among men, that Kshatriyas engage in battle, like those preparing for sacrifices, with heaven in mind, and they conquer the world! Studying the Vedas, gaining great fame, practicing asceticism, and dying in battle all lead to heaven. While the outcomes of the other three may be uncertain, dying in battle guarantees that outcome. Death in battle is a sure route to victory like Indra’s. It is blessed with many merits. That’s why Indra, who has performed countless sacrifices, became who he is and rules the universe after defeating the Asuras. Hostility with you is undoubtedly a path to heaven, especially since you are so proud of the strength of your vast Magadha army. Don’t underestimate others, O king. Valor exists in every man. O king of men, many may match or surpass your courage. As long as they are unknown, only then do you stand out for your valor. We can withstand your might, which is why I say this. O king of Magadha, let go of your pride in front of those your equals. Do not lead your children, ministers, and army to the realm of Yama. Damvodhava, Kartavirya, Uttara, and Vrihadratha were kings who met destruction along with all their forces for disregarding their superiors. Wanting to free the captured kings from you, know that we are definitely not Brahmanas. I am Hrishesha, also known as Sauri, and these two heroes are the sons of Pandu. O king of Magadha, we challenge you. Fight us openly. Either release all the monarchs, or you will go to Yama’s abode.’
“Jarasandha said,—‘I never make a captive of a king without first vanquishing him. Who hath been kept here that hath not been defeated in war? This, O Krishna, it hath been said, is the duty that should be followed by the Kshatriyas, viz., to bring others under sway by the exhibition of prowess and then to treat them as slaves. Having gathered these monarchs with the intention of offering them as sacrifices unto the god, how shall I, O Krishna, from fear liberate them to-day, when I recollect also the duty I have recited of a Kshatriya? With troops against troops arrayed in order of battle, or alone against one, or against two, or against three, at the same time or separately, I am ready to fight.’”
“Jarasandha said, ‘I never take a king captive without first defeating him. Who is here that hasn't been conquered in battle? This, O Krishna, is what has been said to be the duty of the Kshatriyas: to bring others under their control through displays of strength and then treat them as captives. Having gathered these kings with the intention of offering them as sacrifices to the god, how can I, O Krishna, set them free today, especially when I remember the duty of a Kshatriya that I just mentioned? Whether facing troops in battle or going solo against one, two, or three opponents at the same time or one after another, I am ready to fight.’”
Vaisampayana said,—“Having spoken thus, and desiring to fight with those heroes of terrible achievements, king Jarasandha ordered (his son) Sahadeva to be installed on the throne. Then, O bull of the Bharata race, the king, on the eve of battle, thought of his two generals Kausika and Chitrasena. These two, O king, were formerly called by everybody in the world of men by the respectful appellations of Hansa and Dimvaka. And, O monarch, that tiger among men, the lord Sauri ever devoted to truth, the slayer of Madhu, the younger brother of Haladhara, the foremost of all persons having their senses under complete control, keeping in view the command of Brahma and remembering that the ruler of Magadha was destined to be slain in battle by Bhima and not by the descendant of Madhu (Yadavas), desired not to slay himself king Jarasandha, that foremost of all men endued with strength, that hero possessed of the prowess of a tiger, that warrior of terrible valour.”
Vaisampayana said, “After saying this and wanting to battle those powerful warriors, King Jarasandha ordered his son Sahadeva to take the throne. Then, O you strong one of the Bharata lineage, just before the fight, the king thought about his two generals, Kausika and Chitrasena. These two were previously known by everyone in the human world as Hansa and Dimvaka. And, O king, that formidable man, Lord Sauri, who was always devoted to the truth, the slayer of Madhu, the younger brother of Haladhara, the best of all those who have mastered their senses, knowing the will of Brahma and remembering that the ruler of Magadha was meant to be killed in battle by Bhima and not by the descendant of Madhu (Yadavas), chose not to kill King Jarasandha, that greatest of men endowed with strength, that hero with the fierceness of a tiger, that warrior of incredible bravery.”
SECTION XXIII
Vaisampayana said,—‘then that foremost of all speakers, Krishna of the Yadava race, addressing king Jarasandha who was resolved upon fighting, said,—‘O king, with whom amongst us three dost thou desire to fight? Who amongst us shall prepare himself for battle (with thee)?’ Thus addressed, the ruler of Magadha, king Jarasandha of great splendour, expressed his desire for fighting with Bhima. The priest then, bringing with him the yellow pigment obtained from the cow and garlands of flowers and other auspicious articles, as also various excellent medicines for restoring lost consciousness and alleviating pain, approached Jarasandha, panting for battle. The king Jarasandha, on whose behalf propitiatory ceremonies with benedictions were performed by a renowned Brahmana, remembering the duty of a Kshatriya dressed himself for battle. Taking off his crown and binding his hair properly, Jarasandha stood up like an ocean bursting its continents. Then the monarch possessed of terrible prowess, addressing Bhima. said, ‘I will fight with thee. It is better to be vanquished by a superior person.’ And saying this, Jarasandha, that represser of all foes endued, rushed with great energy at Bhimasena like the Asura Vala or old who rushed at the chief of the celestials. And the mighty Bhimasena, on whose behalf the gods had been invoked by Krishna, that cousin of his, having consulted with advanced towards Jarasandha, impelled by the desire of fight. Then those tigers among men, those heroes of great prowess, with their bare arms as their only weapons, cheerfully engaged themselves in the encounter, each desirous of vanquishing the other. And seizing each other’s arms and twining each other’s legs, (at times) they slapped their arm-pits, causing the enclosure to tremble at the sound. And frequently seizing each other’s necks with their hands and dragging and pushing it with violence, and each pressing every limb of his body against every limb of the other, they continued, O exalted one, to slap their arm-pits (at time). And sometimes stretching their arms and sometimes drawing them close, and now raising them up and now dropping them down, they began to seize each other. And striking neck against neck and forehead against forehead, they caused fiery sparks to come out like flashes of lightning. And grasping each other in various ways by means of their arms, and kicking each other with such violence as to affect the innermost nerves, they struck at each other’s breasts with clenched fists. With bare arms as their only weapons roaring like clouds they grasped and struck each other like two mad elephants encountering each other with their trunks. Incensed at each other’s blow, they fought on dragging and pushing each other and fiercely looking at each other like two wrathful lions. And each striking every limb of the other with his own and using his arms also against the other, and catching hold of each other’s waist, they hurled each other to a distance. Accomplished in wrestling, the two heroes clasping each other with their arms and each dragging the other unto himself, began to press each other with great violence. The heroes then performed those grandest of all feats in wrestling called Prishtabhanga, which consisted in throwing each other down with face towards the earth and maintaining the one knocked down in that position as long as possible. And employing his arms, each also performed the feats called Sampurna-murchcha and Purna-kumbha. At times they twisted each other’s arms and other limbs as if these were vegetable fibres that were to be twisted into chords. And with clenched fists they struck each other at times, pretending to aim at particular limbs while the blows descended upon other parts of the body. It was thus that those heroes fought with each other. The citizens consisting of thousands, of Brahmanas, Kshatriyas and Vaisyas and Sudras, and even women and the aged, O tiger among men, came out and gathered there to behold the fight. And the crowd became so great that it was one solid mass of humanity with no space between body and body. The sound the wrestlers made by the slapping of their arms, the seizing of each other’s necks for bringing each other down, and the grasping of each other’s legs for dashing each other to the ground, became so loud that it resembled the roar of thunder or of falling cliffs. Both of them were foremost of mighty men, and both took great delight in such encounter. Desirous of vanquishing the other, each was on the alert for taking advantage of the slightest lapse of the other. And, O monarch, the mighty Bhima and Jarasandha fought terribly on in those lists, driving the crowd at times by the motions of their hands like Vritra and Vasava of old. Thus two heroes, dragging each other forward and pressing each other backward and with sudden jerks throwing each other face downward and sideways, mangled each other dreadfully. And at times they struck each other with their knee-joints. And addressing each other loudly in stinging speeches, they struck each other with clenched fists, the blows descending like a mass of stone upon each other. With broad shoulders and long arms and both well-skilled in wrestling encounters, they struck each other with those long arms of theirs that were like maces of iron. That encounter of the heroes commenced on the first (lunar) day of the month of Kartic (October) and the illustrious heroes fought on without intermission and food, day and night, till the thirteenth lunar day. It was on the night of the fourteenth of the lunar fortnight that the monarch of Magadha desisted from fatigue. And O king, Janardana beholding the monarch tired, addressed Bhima of terrible deeds, and as if to stimulate him said,—‘O son of Kunti, a foe that is fatigued cannot be pressed for if pressed at such a time he may even die. Therefore, O son of Kunti, this king should not be oppressed by thee. On the other hand, O bull of the Bharata race, fight with him With thy arms, putting forth as much strength only as thy antagonist hath now left!’ Then that slayer of hostile heroes, the son of Pandu, thus addressed by Krishna, understood the plight of Jarasandha and forthwith resolved upon taking his life. And that foremost of all men endued with strength, that prince of the Kuru race, desirous of vanquishing the hitherto unvanquished Jarasandha, mustered all his strength and courage.”
Vaisampayana said, “Then the greatest speaker, Krishna from the Yadava clan, turned to King Jarasandha, who was eager to fight, and said, ‘O king, who among us three do you wish to battle? Who will prepare themselves to fight you?’ In response, the magnificent ruler of Magadha, King Jarasandha, expressed his wish to fight Bhima. The priest then came forward with yellow pigment from the cow, flower garlands, and other auspicious items, as well as various effective medicines for reviving consciousness and easing pain, and approached Jarasandha, who was feverish with anticipation for battle. King Jarasandha, for whom a revered Brahmana performed propitiatory rituals with blessings, recalled his duty as a Kshatriya and got ready for the fight. Removing his crown and properly securing his hair, Jarasandha rose like an ocean breaching its shores. The powerful monarch then declared to Bhima, ‘I will fight you. It’s better to be defeated by someone stronger.’ Saying this, Jarasandha, the conqueror of all foes, charged at Bhimasena with great force, reminiscent of the Asura Vala attacking the chief of the gods. The mighty Bhimasena, whose case had been championed by Krishna, his cousin, approached Jarasandha, driven by his thirst for combat. The two formidable fighters, both eager to overcome the other, engaged each other with nothing but their bare arms as weapons. They grabbed each other’s arms and twisted each other’s legs, sometimes slapping their armpits, creating a thunderous echo. Frequently seizing each other’s necks and violently pulling and pushing, they pressed every limb of their bodies against each other. They struggled to catch their breath while stretching their arms out, drawing them close, raising and dropping them, all the while trying to grapple. Striking neck to neck and forehead to forehead, sparks flew like flashes of lightning. Grasping each other in numerous ways with their arms, they kicked with such might that it jolted their very nerves, hammering each other’s chests with their fists. With nothing but their bare arms and roaring like thunderclouds, they grappled and struck one another like two crazed elephants clashing with their trunks. Inflamed by each other’s blows, they fought fiercely, tugging and pushing, glaring at one another like two angry lions. Striking every limb of the other with their own, they clutched each other’s waists and hurled one another back. Skilled in wrestling, the two champions, wrapped in each other's arms, exerted tremendous pressure against each other. They executed the most impressive wrestling moves, known as Prishtabhanga, trying to throw each other down with faces pressed into the ground and keeping their opponents down for as long as possible. Each also executed techniques called Sampurna-murchcha and Purna-kumbha. At times, they twisted each other’s limbs like vegetable fibers being braided into ropes. With clenched fists, they struck one another, sometimes aimed at specific limbs while their punches landed elsewhere. This was how these heroes battled. Citizens consisting of thousands, including Brahmanas, Kshatriyas, Vaisyas, Sudras, women, and the elderly streamed in to watch the fight. The crowd swelled to such size that it was a solid mass of humanity with no space to spare. The sound from the wrestlers slapping their arms, seizing necks to bring each other down, and grappling legs to knock one another to the ground erupted so loudly it resembled a thunderstorm or cliffside collapse. Both were extraordinary strongmen, relishing the confrontation. Eager to defeat the other, each was vigilant for any weakness. The formidable Bhima and Jarasandha fought fiercely in that arena, forcing the crowd back with the motions of their hands like ancient Vritra and Vasava. Thus, the two heroes, pulling each other forward and shoving each other back, flung each other down face-first and sideways, injuring one another severely. They occasionally struck each other with their knees, shouting fierce taunts while unleashing powerful punches that crashed like boulders. With broad shoulders and long arms, both skilled in wrestling, they fought with their arms that resembled iron maces. Their struggle started on the first day of the lunar month of Kartik (October), and the remarkable heroes fought continuously, day and night, without rest or food, until the thirteenth lunar day. It was on the night of the fourteenth lunar day that the king of Magadha withdrew from exhaustion. Seeing the exhausted monarch, Janardana spoke to Bhima, who was known for his fierce deeds: ‘O son of Kunti, a tired enemy should not be pushed too hard; if pressured in such a state, he could die. So, O son of Kunti, do not overwhelm this king. Instead, O strong one from the Bharata lineage, match him with just enough strength according to what he has left!’ Then, hearing this from Krishna, the son of Pandu recognized Jarasandha’s exhaustion and promptly resolved to finish him off. And the strongest of men, the prince of the Kuru clan, seeking to overcome the previously unconquered Jarasandha, gathered every ounce of his strength and bravery.”
SECTION XXIV
Vaisampayana said,—“thus addressed, Bhima firmly resolved upon slaying Jarasandha, replied unto Krishna of the Yadu race, saying,—O tiger of the Yadu race, O Krishna, this wretch that yet stayeth before me with sufficient strength and bent upon fight, should not be forgiven by me. Hearing these words of Vrikodara (Bhima), that tiger among men, Krishna, desiring to encourage that hero to accomplish the death of Jarasandha without any delay, answered,—‘O Bhima, exhibit today upon Jarasandha the strength thou hast luckily derived, the might thou hast obtained from (thy father), the god Maruta.’ Thus addressed by Krishna, Bhima, that slayer of foes, holding up in the air the powerful Jarasandha, began to whirl him on high. And, O bull of the Bharata race, having so whirled him in the air full hundred times, Bhima pressed his knee against Jarasandha’s backbone and broke his body in twain. And having killed him thus, the mighty Vrikodara uttered a terrible roar. And the roar of the Pandava mingling with that death knell of Jarasandha, while he was being broken on Bhima’s knee, caused a loud uproar that struck fear into the heart of every creature. And all the citizens of Magadha became dumb with terror and many women were even prematurely delivered. And hearing those roars, the people of Magadha thought that either the Himavat was tumbling down or the earth itself was being rent asunder. And those oppressors of all foes then, leaving the lifeless body of the king at the palace gate where he lay as one asleep, went out of the town. And Krishna, causing Jarasandha’s car furnished with an excellent flagstaff to be made ready and making the brothers (Bhima and Arjuna) ride in it, went in and released his (imprisoned) relatives. And those kings rescued from terrible fate, rich in the possession of jewels, approaching Krishna made presents unto him of jewels and gems. And having vanquished his foe, Krishna furnished with weapons and unwounded and accompanied by the kings (he had released), came out of Girivraja riding in that celestial car (of Jarasandha). And he also who could wield the bow with both hands (Arjuna), who was incapable of being vanquished by any of the monarchs on earth, who was exceedingly handsome in person and well-skilled in the destruction of the foe, accompanied by the possessor of great strength (Bhima), came out of that tort with Krishna driving the car whereon he rode. And that best of cars, incapable of being vanquished by any king, ridden in by those warriors Bhima and Arjuna, and driven by Krishna, looked exceedingly handsome. Indeed, it was upon that car that Indra and Vishnu had fought of old in the battle (with the Asuras) in which Taraka (the wife of Vrihaspati) had become the immediate cause of much slaughter. And riding upon that car Krishna now came out of the hill-fort. Possessed of the splendour of heated gold, and decked with rows of jingling bells and furnished with wheels whose clatter was like the roar of clouds, and ever victorious in battle, and always slaughtering the foe against whom it was driven, it was that very car riding upon which Indra had slain ninety-nine Asuras of old. And those bulls among men (the three cousins) having obtained that car became exceedingly glad. The people of Magadha, behold the long-armed Krishna along with the two brothers, seated in that car (of Jarasandha) wondered much. O Bharata, that car, whereunto were yoked celestial horses and which possessed the speed of the wind, thus ridden upon by Krishna, looked exceedingly beautiful. And upon that best of cars was a flag-staff without being visibly attached thereto, and which was the product of celestial skill. And the handsome flag-staff, possessed of the splendour of the rainbow, could be seen from the distance of a yojana. And Krishna while, coming out, thought of Garuda. And Garuda, thought of by his master, came thither in no time, like a tree of vast proportions standing in a village worshipped by all. Garuda of immense weight of body and living upon snakes sat upon that excellent car along with the numberless open-mouthed and frightfully-roaring creatures on its flag-staff. And thereupon that best of cars became still more dazzling with its splendour and was as incapable of being looked at by created being as the midday sun surrounded by a thousand rays. And, O king, such was that best of flag-staffs of celestial make that it never struck against any tree nor could any weapon injure it at all even though visible to men’s eyes. And Achyuta, that tiger among men, riding with the two sons of Pandu upon that celestial car, the clatter of whose wheels was like the roar of the clouds, came out of Girivraja. The car upon which Krishna rode had been obtained by king Vasu from Vasava, and from Vasu by Vrihadratha, and from the latter in due course by king Jarasandha. And he of long arms and eyes like lotus-petals and possessed of illustrious reputation, coming out of Girivraja, stopped (for some time) on a level plain outside the town. And, O king, all the citizens then, with the Brahmanas at their head, hastened thither to adore him with due religious rites. And the kings who had been released from confinement worshipped the slayer of Madhu with reverence, and addressing him with eulogies said,—O thou of long arms, thou hast to-day rescued us, sunk in the deep mire of sorrow in the hand of Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted by the might of Bhima and Arjuna, is most extraordinary. O Vishnu, languishing as we all were in the terrible hill-fort of Jarasandha, it was verily from sheer good fortune alone that thou hast rescued us, O son of the Yadu race, and achieved thereby a remarkable reputation. O tiger among men, we bow down to thee. O, command us what we shall do. However difficult of accomplishment, thy command being made known to us, O lord (Krishna), it will at once be accomplished by us. Thus addressed by the monarchs, the high-souled Hrishikesa gave them every assurance and said,—‘Yudhishthira is desirous of performing the sacrifice of Rajasuya. That monarch, ever guided by virtue, is solicitous of acquiring the imperial dignity. Having known this from me assist ye him in his endeavours. Then, O king, all those monarchs with joyous hearts accepted the words of Krishna, saying,—‘So be it! And saying this, those lords of earth made presents of jewels unto him of the Dasarha race. And Govinda, moved by kindness towards them, took a portion of those presents,
Vaisampayana said, “After hearing this, Bhima firmly decided to kill Jarasandha and replied to Krishna from the Yadu clan, saying, ‘O Krishna, the fierce one from the Yadu clan, this scoundrel standing before me, strong and eager to fight, should not be spared by me.’ Hearing Bhima’s words, that great man, Krishna, wanting to inspire him to quickly end Jarasandha’s life, responded, ‘O Bhima, today show Jarasandha the strength you’ve gained, the power you’ve inherited from your father, the god Maruta.’ Addressed in this way by Krishna, Bhima, the enemy-slayer, lifted the powerful Jarasandha into the air and began to spin him around. And, O noble one of the Bharata line, after spinning him in the air a full hundred times, Bhima pressed his knee against Jarasandha’s back and split his body in half. Having killed him this way, the mighty Vrikodara let out a terrifying roar. The sound of the Pandava’s roar, merging with the death knell of Jarasandha as he was broken on Bhima’s knee, created a loud commotion that instilled fear in every creature. All the citizens of Magadha were struck silent with terror, and many women even gave birth prematurely. Hearing those roars, the people of Magadha believed that either the Himavat mountain was crashing down or the earth was splitting apart. The conquerors of all foes then, leaving the lifeless body of the king at the palace gate as if he were merely asleep, exited the town. Krishna had Jarasandha’s chariot, adorned with a magnificent flagstaff, prepared and had Bhima and Arjuna ride in it. He then went in and freed his imprisoned relatives. Those kings, saved from a dire fate and laden with jewels, approached Krishna and offered him gifts of gems and precious stones. After defeating his enemy, Krishna, armed and unscathed, along with the kings he had liberated, rode out of Girivraja in that divine chariot. Arjuna, capable of wielding a bow with both hands and impossible to defeat by any earthbound king, incredibly handsome and skilled in combat, rode alongside the mighty Bhima with Krishna guiding the chariot. That exquisite chariot, unbeatable by any monarch, looked exceptionally striking as it carried warriors Bhima and Arjuna, driven by Krishna. In fact, it was on that chariot that Indra and Vishnu had fought against the Asuras long ago, when Taraka (the wife of Vrihaspati) had been the cause of significant carnage. Riding in that chariot, Krishna emerged from the hill fort. The chariot, shining like heated gold and decorated with rows of jingling bells and wheels that made noise like thunder, was always victorious in battle and wreaking havoc on its enemies. It was the same chariot on which Indra had slain ninety-nine Asuras. The three cousins, now possessing that chariot, were filled with great joy. The people of Magadha, witnessing the long-armed Krishna with the two brothers in that chariot, were amazed. O Bharata, that chariot, drawn by celestial horses and possessing the speed of the wind, looked truly beautiful as it was driven by Krishna. There was an extraordinary flagstaff on that exquisite chariot that was almost invisibly attached and crafted by divine skill, which shone like a rainbow and could be seen from a distance of a yojana. As Krishna emerged, he summoned Garuda. Garuda, summoned by his master, appeared instantly, like a massive tree revered by all in a village. Garuda, with his enormous weight and living on snakes, sat on that splendid chariot, surrounded by numerous terrifying beasts that roared from its flagstaff. And so, the chariot became even more dazzling, shining brightly and impossible to look at for any created being, just like the midday sun engulfed by a thousand rays. O king, such was the extraordinary craftsmanship of that flagstaff that it never struck a tree nor could any weapon injure it, even though visible to human eyes. Achyuta, that champion among men, rode with the two sons of Pandu in that divine chariot, whose wheel clatter resembled thunder. The chariot Krishna rode had been obtained by King Vasu from Vasava, passed down through Vasu to Vrihadratha, and eventually to King Jarasandha. With his long arms and lotus-petal-like eyes, this illustrious figure stopped for a while in an open field outside Girivraja. Then, O king, all the citizens, led by the Brahmanas, rushed there to honor him with religious ceremonies. The kings who had been freed from captivity worshipped the slayer of Madhu with respect, addressing him with praises: ‘O long-armed one, today you have saved us from the depths of despair at the hands of Jarasandha. Your virtuous act, O son of Devaki, aided by the strength of Bhima and Arjuna, is remarkable. O Vishnu, we were all suffering in Jarasandha's dreadful hill fort, and your rescue of us is nothing short of pure luck, O son of the Yadu clan, earning you extraordinary fame. O fierce one among men, we bow to you. Please command us what to do. No matter how difficult, we will accomplish your order without hesitation. Thus addressed by the monarchs, the noble Hrishikesa assured them, saying, ‘Yudhishthira wishes to perform the Rajasuya sacrifice. That king, who always acts virtuously, is eager to achieve fame and authority. Knowing this from me, help him in his efforts.’ Then, O king, all those monarchs, filled with joy, accepted Krishna’s words, exclaiming, ‘So be it!’ And after saying this, those lords of the earth gifted him jewels from the Dasarha race. And moved by compassion for them, Govinda accepted a portion of those gifts.
“Then the son of Jarasandha, the high-souled Sahadeva, accompanied by his relatives and the principal officers of state, and with his priest in front came thither. And the prince, bending himself low and making large presents of jewels and precious stones, worshipped Vasudeva, that god among men. Then that best of men, Krishna, giving every assurance unto the prince afflicted with fear, accepted those presents of his of great value. And Krishna joyfully installed the prince there and then in the sovereignty of Magadha. And the strong-armed and illustrious son of Jarasandha, thus installed on the throne by those most exalted of men and having obtained the friendship of Krishna and treated with respect and kindness by the two sons of Pritha, re-entered the city of his father. And that bull amongst men, Krishna, accompanied by the sons of Pritha and graced with great good fortune, left the city of Magadha, laden with numerous jewels. Accompanied by the two sons of Pandu, Achyuta (Krishna) arrived at Indraprastha, and approaching Yudhishthira joyfully addressing that monarch said,—‘O best of kings, from good fortune, the mighty Jarasandha hath been slain by Bhima, and the kings confined (at Girivraja) have been all set free. From good fortune also, these two, Bhima and Dhananjaya, are well and arrived, O Bharata, it their own city unwounded. Then Yudhishthira worshipped Krishna as he deserved and embraced Bhima and Arjuna in joy. And the monarch who had no enemy, having obtained victory through the agency of his brothers in consequence of the death of Jarasandha, gave himself up to pleasure and merriment with all his brothers. And the oldest son of Pandu (Yudhisthira) together with his brothers approached the kings who had come to Indraprastha and entertaining and worshipping them, each according to his age, dismissed them all. Commanded by Yudhishthira those kings with joyful hearts, set out for their respective countries without loss of time, riding upon excellent vehicles. Thus, O king, did that tiger among men. Janardana of great intelligence, caused his foe Jarasandha to be slain through the instrumentality of the Pandavas. And, O Bharata, that chastiser of all foes having thus caused Jarasandha to be slain, took leave of Yudhishthira and Pritha, and Draupadi and Subhadra, and Bhimasena and Arjuna and the twins Nakula and Sahadeva. After taking leave of Dhananjaya also, he set out for his own city (of Dwarka), riding upon that best of cars of celestial make, possessed of the speed of the mind and given unto him by Yudhishthira, filling the ten points of the horizon with the deep rattle of its wheels. And, O bull of the Bharata race, just as Krishna was on the point of setting out, the Pandavas with Yudhishthira at their head walked round that tiger among men who was never fatigued with exertion.’
“Then the son of Jarasandha, the noble Sahadeva, along with his relatives and the key officials of state, and with his priest leading the way, arrived there. The prince humbly bowed and offered impressive gifts of jewels and precious stones to Vasudeva, the god among men. Krishna, the greatest of all, reassured the fearful prince and accepted his valuable gifts. With joy, Krishna then placed the prince on the throne of Magadha. The strong and renowned son of Jarasandha, installed by such esteemed figures and having gained Krishna's friendship, was treated with respect and kindness by the two sons of Pritha as he re-entered his father’s city. That champion among men, Krishna, accompanied by the sons of Pritha and blessed with great fortune, left the city of Magadha, carrying with him numerous jewels. Together with the two sons of Pandu, Krishna arrived at Indraprastha and, approaching Yudhishthira, joyfully addressed the monarch, saying, ‘O best of kings, by good fortune, the mighty Jarasandha has been slain by Bhima, and the kings held captive at Girivraja have all been freed. Thankfully, Bhima and Dhananjaya have returned unwounded to their own city.’ Yudhishthira honored Krishna as he deserved and embraced Bhima and Arjuna in joy. The king, who had no enemies, delighted in victory through his brothers after the death of Jarasandha and indulged in pleasure and merriment with all his brothers. The eldest son of Pandu, Yudhishthira, along with his brothers, approached the kings who had come to Indraprastha, entertained and honored them according to their age, and sent them on their way. Following Yudhishthira’s command, the kings left for their respective countries with joyful hearts, riding in excellent chariots. Thus, O king, Janardana, the wise one, caused his enemy Jarasandha to be killed through the efforts of the Pandavas. And, O Bharata, after defeating Jarasandha, that great foe-chastiser took leave of Yudhishthira, Pritha, Draupadi, Subhadra, Bhimasena, Arjuna, and the twins Nakula and Sahadeva. After bidding farewell to Dhananjaya as well, he set off for his own city of Dwarka, riding in a magnificent celestial chariot, gifted by Yudhishthira, that roared through the air as if it filled the horizon with the sound of its wheels. And, O bull of the Bharata race, just as Krishna was about to depart, the Pandavas, led by Yudhishthira, circled around that tireless champion.”
“And after the illustrious Krishna, the son of Devaki, had departed (from Indraprastha) having acquired that great victory and having also dispelled the fears of the kings, that feat, O Bharata, swelled the fame of the Pandavas. And, O king, the Pandavas passed their days, continuing to gladden the heart of Draupadi. And at that time, whatever was proper and consistent with virtue, pleasure, and profit, continued to be properly executed by king Yudhishthira in the exercise of his duties of protecting his subjects.”
“And after the renowned Krishna, the son of Devaki, left Indraprastha, having achieved a great victory and calmed the fears of the kings, that accomplishment, O Bharata, increased the fame of the Pandavas. And, O king, the Pandavas spent their days making Draupadi happy. During that time, everything that was right and aligned with virtue, enjoyment, and benefit was carried out properly by King Yudhishthira as he fulfilled his responsibilities to protect his people.”
SECTION XXV
(Digvijaya Parva)
Vaisampayana said,—Arjuna, having obtained that best of bows and that couple of inexhaustible quivers and that car and flag-staff, as also that assembly-house, addressing Yudhisthira said,—Bow, weapons, great energy, allies, territory, fame, army-those, O king, difficult of acquisition however desirable, have all been obtained by me. I think, therefore, that what should now be done is for the swelling up of our treasury. I desire, O best of monarchs, to make the kings (of the earth) pay tributes to us. I desire to set out, in an auspicious moment of a holy day of the moon under a favourable constellation for the conquest of the direction that is presided over by the Lord of treasures (viz. the North).”
Vaisampayana said, “Arjuna, after getting that amazing bow, those endless quivers, that chariot and flag, as well as that assembly hall, spoke to Yudhisthira—‘I’ve acquired everything that’s valuable and hard to achieve: bows, weapons, great strength, allies, land, fame, and an army. Therefore, I think we should focus on boosting our treasury. I want, O greatest of kings, for the kings of the earth to pay us tribute. I plan to set out during an auspicious moment on a holy day of the moon under a favorable constellation to conquer the direction ruled by the Lord of treasures (the North).’”
Vaisampayana continued,—“King Yudhisthira the just, hearing these words of Dhananjaya, replied unto him in a grave and collected tone, saying,—O bull of the Bharata race, set thou out, having made holy Brahmanas utter benedictions on thee, to plunge thy enemies in sorrow and to fill thy friend with joy. Victory, O son of Pritha, will surely be thine, and thou wilt surely obtain thy desires fulfilled.
Vaisampayana continued, “King Yudhisthira the just, hearing Dhananjaya's words, replied to him in a serious and calm tone, saying, ‘O best of the Bharata lineage, go forth, having received blessings from the holy Brahmanas, to bring sorrow to your enemies and joy to your friends. Victory, O son of Pritha, will surely be yours, and you will definitely see your wishes come true.’”
“Thus addressed, Arjuna, surrounded by a large host, set out in that celestial car of wonderful achievements he had obtained from Agni. And Bhimasena also, and those bull among men, the twins, dismissed with affection by Yudhishthira the just set out, each at the head of a large army. And Arjuna, the son of the chastiser of Paka then brought under subjugation that direction (the North) which was presided over by the Lord of treasures. And Bhimasena overcome by force the East and Sahadeva the South, and Nakula, O king, acquainted with all the weapons, conquered the West. Thus while his brothers were so employed, the exalted king Yudishthira the just stayed within Khandavaprastha in the enjoyment of great affluence in the midst of friends and relatives.”
“Addressed in this way, Arjuna, surrounded by a large force, set out in the incredible celestial chariot he had received from Agni. Bhimasena and the strong twins, sent off with affection by the just Yudhishthira, also set out, each leading a large army. Arjuna, the son of the punisher of Paka, then took control of the northern direction, ruled by the Lord of Treasures. Bhimasena forcefully conquered the East, Sahadeva took the South, and Nakula, skilled in all weapons, vanquished the West. While his brothers were engaged in these tasks, the esteemed King Yudhishthira the just remained in Khandavaprastha, enjoying great wealth among friends and family.”
“Bhagadatta, hearing this, said,—‘O thou who hast Kunto for thy mother, as thou art to me, so is Yudhishthira also. I shall do all this. Tell me, what else I may do for thee.”
“Bhagadatta, hearing this, said, ‘O you who have Kunto as your mother, just as you are to me, so is Yudhishthira. I will do all of this. Tell me, what else can I do for you?”
SECTION XXVI
Vaisampayana continued,—thus addressed, Dhananjaya replied unto Bhagadatta, saying,—‘If thou wilt give thy promise to do this, thou hast done all I desire. And having thus subjugated the king of Pragjyotisha, Dhananjaya of long arms, the son of Kunti, then marched towards the north—the direction presided over by the lord of treasures. That bull amongst men, that son of Kunti, then conquered the mountainous tracts and their outskirts, as also the hilly regions. And having conquered all the mountains and the kings that reigned there, and bringing them under his sway, he exacted tributes from all. And winning the affections of those kings and uniting himself with them, he next marched, O king, against Vrihanta, the king of Uluka, making this earth tremble with the sound of his drums, the clatter of his chariot-wheels, and the roar of the elephants in his train. Vrihanta, however, quickly coming out of his city followed by his army consisting of four kinds of troops, gave battle to Falguna (Arjuna). And the fight that took place between Vrihanta and Dhananjaya was terrible. It so happened that Vrihanta was unable to bear the prowess of the son of Pandu. Then that invincible king of the mountainous region regarding the son of Kunti irresistible, approached him with all his wealth. Arjuna snatched out the kingdom from Vrihanta, but having made peace with him marched, accompanied by that king, against Senavindu whom he soon expelled from his kingdom. After this he subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas, and the kings of those countries and peoples. Hereafter at the command of Yudhishthira, O monarch, Arjuna, did not move from the city of Senavindu but sent his troops only and brought under his sway those five countries and peoples. For Arjuna, having arrived at Devaprastha, the city of Senavindu, took up his quarters there with his army consisting of four kinds of forces. Thence, surrounded by the kings and the peoples he had subjugated, the hero marched against king Viswagaswa—that bull of Puru’s race. Having vanquished in battle the brave mountaineers, who were all great warriors, the son of Pandu, O king, then occupied with the help of his troops, the town protected by the Puru king. Having vanquished in battle the Puru king, as also the robber tribes, of the mountains, the son of Pandu brought under his sway the seven tribes called Utsava-sanketa. That bull of the Kshatriya race then defeated the brave Kshatriyas of Kashmira and also king Lohita along with ten minor chiefs. Then the Trigartas, the Daravas, the Kokonadas, and various other Kshatriyas, O king, advanced against the son of Pandu. That Prince of the Kuru race then took the delightful town of Avisari, and then brought under his sway Rochamana ruling in Uraga. Then the son of Indra (Arjuna), putting forth his might, pressed the delightful town of Singhapura that was well-protected with various weapons. Then Arjuna, that bull amongst the son of Pandu, at the head of all his troops, fiercely attacked the regions called Suhma and Sumala. Then the son of Indra, endued with great prowess, after pressing them with great force, brought the Valhikas always difficult of being vanquished, under his sway. Then Falguna, the son of Pandu, taking with him a select force, defeated the Daradas along with the Kambojas. Then the exalted son of Indra vanquished the robber tribes that dwelt in the north-eastern frontier and those also that dwelt in the woods. And, O great king, the son of Indra also subjugated the allied tribes of the Lohas, the eastern Kambojas, and northern Rishikas. And the battle with the Rishikas was fierce in the extreme. Indeed, the fight that took place between them and the son of Pritha was equal to that between the gods and the Asuras in which Taraka (the wife of Vrihaspati) had become the cause of so much slaughter. And defeating, O king, the Rishikas in the field of battle, Arjuna took from them as tribute eight horses that were of the colour of the parrot’s breast, as also other horses of the hues of the peacock, born in northern and other climes and endued with high speed. At last having conquered all the Himalayas and the Nishkuta mountains, that bull among men, arriving at the White mountains, encamped on its breast.”
Vaisampayana continued, "Addressed in this way, Dhananjaya replied to Bhagadatta, saying, 'If you promise to do this, you’ve fulfilled all my wishes.' After subduing the king of Pragjyotisha, Dhananjaya, the long-armed son of Kunti, then headed north—the direction overseen by the lord of treasures. That great warrior, son of Kunti, conquered the mountainous areas and their outskirts, as well as the hilly regions. Having defeated all the mountains and the kings who ruled there, he brought them under his control and collected tributes from everyone. Winning the favor of those kings and allying with them, he then set out, O king, against Vrihanta, the king of Uluka, making the earth tremble with the sounds of his drums, the clatter of his chariot wheels, and the roar of the elephants in his procession. Vrihanta, however, quickly emerged from his city with his army made up of four types of troops, and confronted Falguna (Arjuna). The battle that ensued between Vrihanta and Dhananjaya was fierce. It turned out that Vrihanta could not withstand the might of the son of Pandu. Then that unbeatable king from the mountains, finding the son of Kunti irresistible, approached him with all his wealth. Arjuna seized the kingdom from Vrihanta, but after making peace with him, he marched on, accompanied by Vrihanta, against Senavindu, whom he soon drove out of his kingdom. After this, he conquered Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas, and the kings of those regions. Later, at Yudhishthira’s command, O monarch, Arjuna did not leave the city of Senavindu but sent only his troops to bring those five areas and their people under his control. When Arjuna arrived at Devaprastha, the city of Senavindu, he settled there with his army consisting of four kinds of forces. From there, surrounded by the kings and the people he had conquered, the hero marched against King Viswagaswa—that great warrior from Puru’s lineage. After defeating in battle the brave mountaineers, who were all formidable warriors, the son of Pandu then occupied the town protected by the Puru king, with the help of his troops. After defeating the Puru king and also the bandit tribes in the mountains, the son of Pandu brought under his rule the seven tribes called Utsava-sanketa. That great warrior from the Kshatriya lineage then defeated the brave Kshatriyas of Kashmir and also King Lohita along with ten minor chiefs. Then the Trigartas, the Daravas, the Kokonadas, and various other Kshatriyas, O king, advanced against the son of Pandu. That Prince of the Kuru lineage then took the charming town of Avisari, and subsequently brought under his control Rochamana ruling in Uraga. Then the son of Indra (Arjuna), using his strength, pressed against the lovely town of Singhapura, which was well-defended with various weapons. Then Arjuna, that great warrior, leading all his troops, fiercely attacked the territories called Suhma and Sumala. The son of Indra, blessed with great power, after pressuring them heavily, brought the Valhikas, who were always hard to defeat, under his control. Then Falguna, son of Pandu, taking a select force, defeated the Daradas along with the Kambojas. The exalted son of Indra also overcame the bandit tribes that lived in the north-eastern front and those dwelling in the woods. And, O great king, the son of Indra also subdued the allied tribes of the Lohas, the eastern Kambojas, and northern Rishikas. The battle with the Rishikas was extremely fierce. Indeed, the fight that took place between them and the son of Pritha was comparable to that between the gods and the Asuras, in which Taraka (the wife of Vrihaspati) caused significant slaughter. Defeating, O king, the Rishikas in battle, Arjuna took as tribute eight horses of the color of the parrot’s breast, as well as other horses of the hues of the peacock, born in northern and other regions, all endowed with great speed. Finally, having conquered all the Himalayas and the Nishkuta mountains, that great warrior arrived at the White mountains and set up camp there."
SECTION XXVII
Vaisampayana said,—“that heroic and foremost of the Pandavas endued with great energy, crossing the White mountains, subjugated the country of the Limpurushas ruled by Durmaputra, after a collision involving a great slaughter of Kshatriyas, and brought the region under his complete sway. Having reduced that country, the son of Indra (Arjuna) with a collected mind marched at the head of his troops to the country called Harataka, ruled by the Guhakas. Subjugating them by a policy of conciliation, the Kuru prince beheld (in that region) that excellent of lakes called Manasa and various other lakes and tanks sacred to the Rishis. And the exalted prince having arrived at the lake Manasa conquered the regions ruled by the Gandharvas that lay around the Harataka territories. Here the conqueror took, as tribute from the country, numerous excellent horses called Tittiri, Kalmasha, Manduka. At last the son of the slayer of Paka, arriving in the country of North Harivarsha desired to conquer it. Thereupon certain frontier-guards of huge bodies and endued with great strength and energy, coming to him with gallant hearts, said, ‘O son of Pritha, this country can be never conquered by thee. If thou seekest thy good, return hence. He that entereth this region, if human, is sure to perish. We have been gratified with thee; O hero, thy conquests have been enough. Nor is anything to be seen here, O Arjuna, that may be conquered by thee. The Northern Kurus live here. There cannot be war here. Even if thou enterest it, thou will not be able to behold anything, for with human eyes nothing can be seen here. If, however thou seekest anything else, O Bharata tell us, O tiger among men, so that we may do thy bidding. Thus addressed by them, Arjuna smilingly addressing them, said,—‘I desire the acquisition of the imperial dignity by Yudhishthira the just, of great intelligence. If your land is shut against human beings, I shall not enter it. Let something be paid unto Yudhishthira by ye as tribute. Hearing these words of Arjuna, they gave him as tribute many cloths and ornaments of celestial make, silks of celestial texture and skins of celestial origin.
Vaisampayana said, “That brave and foremost of the Pandavas, endowed with great energy, crossed the White Mountains, conquered the land of the Limpurushas ruled by Durmaputra after a fierce battle that resulted in a massive slaughter of Kshatriyas, and brought the region completely under his control. After subduing that territory, the son of Indra (Arjuna), with a calm mind, led his troops to the land called Harataka, ruled by the Guhakas. By using a strategy of conciliation, the Kuru prince observed in that area the beautiful lake called Manasa and various other lakes and tanks sacred to the Rishis. Upon reaching Lake Manasa, the exalted prince conquered the regions ruled by the Gandharvas that surrounded the Harataka territories. Here, the conqueror claimed a tribute from the land consisting of numerous excellent horses known as Tittiri, Kalmasha, and Manduka. Eventually, the son of the slayer of Paka arrived in the land of North Harivarsha with the intention of conquering it. At that point, certain strong and sturdy border guards approached him with brave hearts and said, ‘O son of Pritha, this land can never be conquered by you. If you value your well-being, you should turn back. Anyone who enters this region will surely perish. We are pleased with you; O hero, your conquests have been sufficient. There is nothing here that you can conquer, O Arjuna. The Northern Kurus live here. There cannot be war in this place. Even if you enter, you won’t be able to see anything because nothing can be seen with human eyes. However, if you seek something else, O Bharata, tell us, O tiger among men, and we will execute your command.’ Addressed in this manner, Arjuna smiled and responded, ‘I seek to establish the imperial dignity of Yudhishthira the just, of great wisdom. If your land is closed off to humans, I will not enter it. Let something be given to Yudhishthira as tribute.’ Hearing Arjuna’s words, they offered him many clothes and ornaments of celestial creation, silks of heavenly quality, and skins of divine origin as tribute.”
“It was thus that tiger among men subjugated the countries that lay to the North, having fought numberless battles with both Kshatriya and robber tribes. And having vanquished the chiefs and brought them under his sway he exacted from them much wealth, various gems and jewels, the horses of the species called Tittiri and Kalmasha, as also those of the colour of the parrot’s wings and those that were like the peacocks in hue and all endued with the speed of the wind. And surrounded, O king, by a large army consisting of the four kinds of forces, the hero came back to the excellent city of Sakraprastha. And Partha offered the whole of that wealth, together with the animals he had brought, unto Yudhishthira the just. And commanded by the monarch, the hero retired to a chamber of the palace for rest.”
“It was in this way that the fierce leader conquered the northern lands, winning countless battles against both the Kshatriya warriors and bandit tribes. After defeating the chiefs and bringing them under his control, he demanded from them great wealth, various gems and jewels, horses of the Tittiri and Kalmasha breeds, as well as those colored like parrot wings and those resembling peacocks, all known for their incredible speed. Surrounded, O king, by a large army made up of all four types of forces, the hero returned to the splendid city of Sakraprastha. Partha gave all that wealth, along with the animals he had gathered, to the just Yudhishthira. Following the king's orders, the hero then went to a palace chamber to rest.”
SECTION XXVIII
Vaisampayana said,—in the meantime, Bhimasena also endued with great energy, having obtained the assent of Yudhishthira the just marched towards the eastern direction. And the tiger among the Bharatas, possessed of great valour and ever increasing the sorrows of his foes, was accompanied by a mighty host with the full complement of elephants and horses and cars, well-armed and capable of crushing all hostile kingdoms. That tiger among men, the son of Pandu, going first into the great country of the Panchalas, began by various means to conciliate that tribe. Then that hero, that bull of the Bharata race, within a short time, vanquished the Gandakas and the Videhas. That exalted one then subjugated the Dasarnas. There in the country of the Dasarnas, the king called Sudharman with his bare arms fought a fierce battle with Bhimasena. And Bhimasena, beholding that feat of the illustrious king, appointed the mighty Sudharman as the first in command of his forces. Then Bhima of terrible prowess marched towards the east, causing the earth itself to tremble with the tread of the mighty host that followed him. Then that hero who in strength was the foremost of all strong men defeated in battle Rochamana, the king of Aswamedha, at the head of all his troops. And the son of Kunti, having vanquished that monarch by performing feats that excelled in fierceness, subjugated the eastern region. Then that prince of the Kuru race, endued with great prowess going into the country of Pulinda in the south, brought Sukumara and the king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata race, at the command of Yudhishthira the just marched against Sisupala of great energy. The king of Chedi, hearing of the intentions of the son of Pandu, came out of his city. And that chastiser of all foes then received the son of Pritha with respect. Then, O king, those bulls of the Chedi and the Kuru lines, thus met together, enquired after each other’s welfare. Then, O monarch, the king of Chedi offered his kingdom unto Bhima and said smilingly,—‘O sinless one, upon what art thou bent?’ And Bhima thereupon represented unto him the intentions of king Yudhishthira. And Bhima dwelt there, O king, for thirty nights, duly entertained by Sisupala. And after this he set out from Chedi with his troops and vehicles.”
Vaisampayana said, in the meantime, Bhimasena, full of energy, got Yudhishthira's approval and headed east. The fearless tiger of the Bharata clan, known for his bravery and ability to cause his enemies pain, was joined by a powerful army complete with elephants, horses, and chariots, all well-armed and ready to crush any opposing kingdoms. The mighty son of Pandu entered the land of the Panchalas and used various strategies to win them over. In no time, this hero, the strongest of the Bharata lineage, defeated the Gandakas and the Videhas. He then conquered the Dasarnas. In the Dasarna territory, King Sudharman challenged Bhimasena in a fierce battle using only his bare hands. Impressed by the king's valor, Bhimasena appointed the strong Sudharman as the commander of his forces. Then Bhima, renowned for his strength, marched eastward, causing the ground to shake under the feet of his enormous army. That hero, unmatched in power, defeated Rochamana, the king of Aswamedha, leading his troops. After overcoming that monarch with fierce exploits, he gained control of the eastern region. The prince of the Kuru clan then moved south into Pulinda’s territory, bringing Sukumara and King Sumitra under his rule. O Janamejaya, this lion of the Bharata family, following Yudhishthira's orders, marched against the energetic Sisupala. Hearing of the son of Pandu's intentions, the king of Chedi emerged from his city. That fierce adversary respectfully welcomed the son of Pritha. Then, O king, these powerful allies from the Chedi and Kuru lines met and inquired about each other’s well-being. The king of Chedi then offered his kingdom to Bhima, smilingly asking, "O sinless one, what brings you here?" Bhima explained Yudhishthira's intentions. He stayed with Sisupala for thirty nights, receiving proper hospitality. After that, he departed from Chedi with his troops and vehicles.
SECTION XXIX
Vaisampayana said,—that chastiser of all foes then vanquished king Srenimat of the country of Kumara, and then Vrihadvala, the king of Kosala. Then the foremost of the sons of Pandu, by performing feats excelling in fierceness, defeated the virtuous and mighty king Dirghayaghna of Ayodhya. And the exalted one then subjugated the country of Gopalakaksha and the northern Kosalas and also the king of Mallas. And the mighty one, arriving then in the moist region at the foot of the Himalayas soon brought the whole country under his sway. And that bull of Bharata race brought under control in this way diverse countries. And endued with great energy and in strength the foremost of all strong men, the son of Pandu next conquered the country of Bhallata, as also the mountain of Suktimanta that was by the side of Bhallata. Then Bhima of terrible prowess and long arms, vanquishing in battle the unretreating Suvahu the king of Kasi, brought him under complete sway. Then that bull among the sons of Pandu overcame in battle, by sheer force, the great king Kratha reigning in the region lying about Suparsa. Then the hero of great energy vanquished the Matsya and the powerful Maladas and the country called Pasubhumi that was without fear or oppression of any kind. And the long-armed hero then, coming from that land, conquered Madahara, Mahidara, and the Somadheyas, and turned his steps towards the north. And the mighty son of Kunti then subjugated, by sheer force, the country called Vatsabhumi, and the king of the Bhargas, as also the ruler of the Nishadas and Manimat and numerous other kings. Then Bhima, with scarcely any degree of exertion and very soon, vanquished the southern Mallas and the Bhagauanta mountains. And the hero next vanquished, by policy alone, the Sarmakas and the Varmakas. And that tiger among men then defeated with comparative ease that lord of earth, Janaka the king of the Videhas. And the hero then subjugated strategically the Sakas and the barbarians living in that part of the country. And the son of Pandu, sending forth expeditions from Videha, conquered the seven kings of the Kiratas living about the Indra mountain. The mighty hero then, endued with abundant energy, vanquished in battle the Submas and the Prasuhmas. And winning them over to his side, the son of Kunti, possessed of great strength, marched against Magadha. On his way he subjugated the monarchs known by the names of Danda and Dandadhara, And accompanied by those monarchs, the son of Pandu marched against Girivraja. After bringing the son of Jarasandha under his sway by conciliation and making him pay tribute, the hero then accompanied by the monarchs he had vanquished, marched against Kansa. And making the earth tremble by means of his troops consisting of the four kinds of forces, the foremost of the Pandavas then encountered Karna that slayer of foes. And, O Bharata, having subjugated Karna and brought him under his sway, the mighty hero then vanquished the powerful king of the mountainous regions. And the son of Pandu then slew in a fierce encounter, by the strength of his arms, the mighty king who dwelt in Madagiri. And the Pandava then, O king, subjugated in battle those strong and brave heroes of fierce prowess, viz., the heroic and mighty Vasudeva, the king of Pundra and king Mahaujah who reigned in Kausika-kachchha, and then attacked the king of Vanga. And having vanquished Samudrasena and king Chandrasena and Tamralipta, and also the king of the Karvatas and the ruler of the Suhmas, as also the kings that dwelt on the sea-shore, that bull among the Bharatas then conquered all Mlechchha tribes. The mighty son of the wind-god having thus conquered various countries, and exacting tributes from them all advanced towards Lohity. And the son of Pandu then made all the Mlechchha kings dwelling in the marshy regions on the sea-coast, pay tributes and various kinds of wealth, and sandal wood and aloes, and clothes and gems, and pearls and blankets and gold and silver and valuable corals. The Mlechchha kings showered upon the illustrious son of Kunti a thick downpour of wealth consisting of coins and gems counted by hundreds of millions. Then returning to Indraprastha, Bhima of terrible prowess offered the whole of that wealth unto king Yudhisthira the just.”
Vaisampayana said that the great warrior then defeated King Srenimat from Kumara's land, followed by Vrihadvala, the king of Kosala. The strongest of the sons of Pandu showcased his fierce skills and overcame the virtuous and powerful King Dirghayaghna of Ayodhya. He then conquered the region of Gopalakaksha, northern Kosala, and the king of Mallas. The mighty one arrived at the lush area at the foot of the Himalayas and soon brought the entire territory under his control. This formidable descendant of Bharata subdued many different lands. Filled with great energy and unmatched strength, the foremost of all strong men, the son of Pandu, next conquered the land of Bhallata and the Suktimanta mountain next to it. Then Bhima, known for his incredible might and long arms, defeated in battle the unyielding Suvahu, the king of Kasi, bringing him completely under his control. The bull among the sons of Pandu then defeated the great King Kratha reigning around Suparsa by sheer power. The energetic hero went on to conquer the Matsya, the powerful Maladas, and the region known as Pasubhumi, which was free from fear and oppression. With his long arms, he then moved from that land to conquer Madahara, Mahidara, and the Somadheyas, heading northward. The formidable son of Kunti then, using sheer strength, subdued the region of Vatsabhumi, the king of the Bhargas, as well as the ruler of the Nishadas, Manimat, and numerous other kings. Bhima quickly overcame the southern Mallas and the Bhagauanta mountains with little effort. Next, he outsmarted and defeated the Sarmakas and the Varmakas. That fierce warrior then easily vanquished Janaka, the king of the Videhas. He strategically conquered the Sakas and the barbarians in that area. The son of Pandu, sending forth expeditions from Videha, subdued the seven Kirata kings living near Mount Indra. The mighty hero, filled with abundant energy, defeated the Submas and the Prasuhmas in battle. Winning them over to his side, the son of Kunti, strong and powerful, marched against Magadha. On his way, he conquered the monarchs named Danda and Dandadhara. Accompanied by these kings, the son of Pandu advanced toward Girivraja. After bringing Jarasandha's son under his control through negotiation and securing tribute from him, the hero, along with the defeated monarchs, marched against Kansa. Making the earth tremble with his troops, which included the four kinds of forces, the foremost of the Pandavas encountered Karna, the slayer of foes. O Bharata, having subdued Karna and brought him under his control, the mighty hero then defeated the powerful king of the mountainous regions. The son of Pandu slew in a fierce encounter the mighty king residing in Madagiri with his incredible strength. The Pandava then, O king, overcame in battle those strong and brave warriors, namely the heroic and mighty Vasudeva, the king of Pundra, and King Mahaujah, who ruled in Kausika-kachchha, and then attacked the king of Vanga. Having defeated Samudrasena, King Chandrasena, Tamralipta, the king of the Karvatas, the ruler of the Suhmas, and the kings living along the coast, that bull among the Bharatas conquered all the Mlechchha tribes. The mighty son of the wind god, having thus conquered various lands and exacted tributes from them all, advanced toward Lohity. The son of Pandu made all the Mlechchha kings living in the marshy coastal regions pay tributes and various treasures, including sandalwood, aloes, clothes, gems, pearls, blankets, gold, silver, and valuable corals. The Mlechchha kings showered the illustrious son of Kunti with a massive downpour of wealth, consisting of coins and gems in hundreds of millions. Then, returning to Indraprastha, Bhima, famed for his might, offered all that wealth to King Yudhisthira the just.
SECTION XXX
Vaisampayana said,—“thus also Sahadeva, dismissed with affection by king Yudhisthira the just, marched towards the southern direction accompanied by a mighty host. Strong in strength, that mighty prince of the Kuru race, vanquishing completely at the outset the Surasenas, brought the king of Matsya under his sway. And the hero then, defeating Dantavakra, the mighty king of the Adhirajas and making him pay tribute, re-established him on his throne. The prince then brought under his sway Sukumara and then king Sumitra, and he next vanquished the other Matsyas and then the Patacharas. Endued with great intelligence, the Kuru warrior then conquered soon enough the country of the Nishadas and also the high hill called Gosringa, and that lord of earth called Srenimat. And subjugating next the country called Navarashtra, the hero marched against Kuntibhoja, who with great willingness accepted the sway of the conquering hero. And marching thence to the banks of the Charmanwati, the Kuru warrior met the son of king Jamvaka, who had, on account of old hostilities, been defeated before by Vasudeva. O Bharata, the son of Jamvaka gave battle to Sahadeva. And Sahadeva defeating the prince marched towards the south. The mighty warrior then vanquished the Sekas and others, and exacted tributes from them and also various kinds of gems and wealth. Allying himself with the vanquished tribes the prince then marched towards the countries that lay on the banks of the Narmada. And defeating there in battle the two heroic kings of Avanti, called Vinda and Anuvinda, supported by a mighty host, the mighty son of the twin gods exacted much wealth from them. After this the hero marched towards the town of Bhojakata, and there, O king of unfading glory, a fierce encounter took place between him and the king of that city for two whole days. But the son of Madri, vanquishing the invincible Bhismaka, then defeated in battle the king of Kosala and the ruler of the territories lying on the banks of the Venwa, as also the Kantarakas and the kings of the eastern Kosalas. The hero then defeating both the Natakeyas and the Heramvaks in battle, and subjugating the country of Marudha, reduced Munjagrama by sheer strength. And the son of Pandu then vanquished the mighty monarchs of the Nachinas and the Arvukas and the various forest king of that part of the country. Endued with great strength the hero then reduced to subjection king Vatadhipa. And defeating in battle the Pulindas, the hero then marched southward. And the younger brother of Nakula then fought for one whole day with the king of Pandrya. The long-armed hero having vanquished that monarch marched further to the south. And then he beheld the celebrated caves of Kishkindhya and in that region fought for seven days with the monkey-kings Mainda and Dwivida. Those illustrious kings however, without being tired an the encounter, were gratified with Sahadeva. And joyfully addressing the Kuru prince, they said,—‘O tiger among the sons of Pandu, go hence, taking with the tribute from us all. Let the mission of the king Yudhishthira the just possessed of great intelligence, be accomplished without hindrance. And taking jewels and gems from them all, the hero marched towards the city of Mahishmati, and there that bull of men did battle with king Nila. The battle that took place between king Nila and the mighty Sahadeva the son of Pandu, that slayer of hostile heroes, was fierce and terrible. And the encounter was an exceedingly bloody one, and the life of the hero himself was exposed to great risk, for the god Agni himself assisted king Nila in that fight. Then the cars, heroes, elephants, and the soldiers in their coats of mail of Sahadeva’s army all appeared to be on fire. And beholding this the prince of the Kuru race became exceedingly anxious. And, O Janamejaya, at sight of this the hero could not resolve upon what he should do.
Vaisampayana said, “In the same way, Sahadeva, affectionately dismissed by King Yudhisthira the just, headed south with a powerful army. Strong and resilient, that prince of the Kuru lineage completely defeated the Surasenas at first and brought the king of Matsya under his control. After that, the hero defeated Dantavakra, the mighty king of the Adhirajas, and made him pay tribute before restoring him to his throne. The prince then took control of Sukumara and later king Sumitra, vanquishing the other Matsyas and then the Patacharas. With great intelligence, the Kuru warrior swiftly conquered the land of the Nishadas, as well as the high hill called Gosringa and the lord of the earth known as Srenimat. After subjugating the area called Navarashtra, the hero advanced against Kuntibhoja, who willingly accepted the authority of the victorious prince. Then, moving on to the banks of the Charmanwati, the Kuru warrior encountered the son of king Jamvaka, who had previously been defeated by Vasudeva due to old hostilities. O Bharata, the son of Jamvaka challenged Sahadeva to battle. After defeating the prince, Sahadeva continued south. The mighty warrior vanquished the Sekas and others, demanding tributes from them along with various gems and treasures. Forming alliances with the tribes he conquered, the prince headed towards the regions along the Narmada's banks. There, he battled the two heroic kings of Avanti, Vinda and Anuvinda, supported by a formidable army, and the mighty son of the twin gods collected a significant amount of wealth from them. Following this, the hero approached the town of Bhojakata, where a fierce battle took place against the king of that city for two entire days. Yet, the son of Madri, having vanquished the unstoppable Bhismaka, then defeated the king of Kosala and the ruler of the territories along the banks of the Venwa, as well as the Kantarakas and the kings of eastern Kosala. The hero went on to defeat both the Natakeyas and the Heramvaks in battle, subjugating the land of Marudha and overpowering Munjagrama through sheer force. The son of Pandu then defeated the powerful monarchs of the Nachinas and the Arvukas and various forest kings of that region. Endowed with great strength, the hero then subjugated King Vatadhipa. After defeating the Pulindas, the hero marched onwards to the south. The younger brother of Nakula fought for a whole day against the king of Pandrya. After overcoming that monarch, he continued further south. Then he came upon the famous caves of Kishkindhya, where he fought for seven days against the monkey-kings Mainda and Dwivida. These illustrious kings, however, despite the lengthy encounter, were pleased with Sahadeva. Joyfully addressing the Kuru prince, they said, “O tiger among the sons of Pandu, go forth, taking our tribute with you. May the mission of King Yudhishthira the just, who possesses great wisdom, be accomplished without delay.” Collecting jewels and gems from them, the hero advanced towards the city of Mahishmati, where he fought with King Nila. The battle between King Nila and the mighty Sahadeva, the son of Pandu and slayer of foes, was fierce and daunting. The clash was exceedingly bloody, and the hero's life was in great danger, as the god Agni himself was assisting King Nila in that fight. The chariots, heroes, elephants, and soldiers in armor of Sahadeva’s army appeared to be engulfed in flames. Seeing this, the prince of the Kuru clan became extremely anxious. O Janamejaya, witnessing this, the hero was uncertain about what to do next.
Janamejaya said,—O regenerate one, why was it that the god Agni become hostile in battle unto Sahadeva, who was fighting simply for the accomplishment of a sacrifice (and therefore, for the gratification of Agni himself)?
Janamejaya said, “O noble one, why did the god Agni become hostile during the battle against Sahadeva, who was fighting solely to complete a sacrifice (and thus, to please Agni himself)?”
Vaisampayana said,—‘It is said, O Janamejaya, that the god Agni while residing in Mahishmati, earned the reputation of a lover. King Nila had a daughter who was exceedingly beautiful. She used always to stay near the sacred fire of her father, causing it to blaze up with vigour. And it so happened that king Nila’s fire, even if fanned, would not blaze up till agitated by the gentle breath of that girl’s fair lips. And it was said in King Nila’s palace and in the house of all his subjects that the god Agni desired that beautiful girl for his bride. And it so happened that he was accepted by the girl herself. One day the deity assuming the form of a Brahmana, was happily enjoying the society of the fair one, when he was discovered by the king. And the virtuous king thereupon ordered the Brahmana to be punished according to law. At this the illustrious deity flamed up in wrath. And beholding this, the king wondered much and bent his head low on the ground. And after some time the king bowing low bestowed the daughter of his upon the god Agni, disguised as a Brahmana. And the god Vibhabasu (Agni) accepting that fair-browed daughter of king Nila, became gracious unto that monarch. And Agni, the illustrious gratifier of all desires also asked the monarch to beg a boon of him. And the king begged that his troops might never be struck with panic while engaged in battle. And from that time, O king, those monarchs who from ignorance of this, desire to subjugate king Nila’s city, are consumed by Hutasana (Agni). And from that time, O perpetuator of the Kuru race, the girls of the city of Mahishmati became rather unacceptable to others (as wives). And Agni by his boon granted them sexual liberty, so that the women of that town always roam about at will, each unbound to a particular husband. And, O bull of the Bharata race, from that time the monarchs (of other countries) forsake this city for fear of Agni. And the virtuous Sahadeva, beholding his troops afflicted with fear and surrounded by flames of fire, himself stood there immovable as a mountain. And purifying himself and touching water, the hero (Sahadeva) then addressed Agni, the god that sanctifieth everything, in these words,—
Vaisampayana said, “It’s said, O Janamejaya, that the god Agni, while living in Mahishmati, earned a reputation as a lover. King Nila had a daughter who was incredibly beautiful. She always stayed close to her father’s sacred fire, making it blaze brightly. It happened that King Nila’s fire, even when fanned, wouldn’t ignite until stirred by the gentle breath of the girl’s lovely lips. People in King Nila’s palace and all his subjects said that the god Agni wanted that beautiful girl as his bride. Eventually, she accepted him. One day, the deity took the form of a Brahmana and was happily enjoying the company of the girl when the king discovered them. The virtuous king then ordered the Brahmana to be punished according to the law. At this, the illustrious deity erupted in anger. Seeing this, the king was astonished and bowed low to the ground. After some time, the king, still bowing low, gave his daughter to the god Agni, who was disguised as a Brahmana. Agni, the revered one, graciously accepted King Nila’s fair-browed daughter and promised to be kind to the monarch. Agni, the famous grantor of all desires, also asked the king to request a boon. The king asked that his troops never be overcome with panic in battle. From that time, O king, those monarchs who, out of ignorance, wish to conquer King Nila’s city are consumed by Hutasana (Agni). Since then, O perpetuator of the Kuru race, the girls of Mahishmati became less desirable to others as wives. Agni, by his boon, granted them sexual freedom so that the women of that town could roam freely, each unattached to a specific husband. And, O bull of the Bharata race, since that time, monarchs from other lands avoid this city out of fear of Agni. The virtuous Sahadeva, seeing his troops gripped by fear and surrounded by flames, stood there like an immovable mountain. After purifying himself and touching water, the hero (Sahadeva) then addressed Agni, the god who sanctifies everything, with these words—”
‘I bow unto thee, O thou whose track is always marked with smoke. These my exertions are all for thee. O thou sanctifier of all, thou art the mouth of the gods and thou art Sacrifice personified. Thou art called Pavaka because thou sanctifiest everything, and thou art Havyavahana, because thou carriest the clarified butter that is poured on thee. The Veda have sprung for ministering unto thee, and, therefore, thou art called Jataveda. Chief of the gods as thou art, thou art called Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara, Pingesa, Plavanga, Bhuritejah. Thou art he from whom Kumara (Kartikeya) had his origin; thou art holy; thou art called Rudragarva and Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu grant me life, let Earth grant me nourishment and strength, and let Water grant me prosperity. O Agni, thou who art the first cause of the waters, thou who art of great purity, thou for ministering unto whom the Vedas have sprung, thou who art the foremost of the deities, thou who art their mouth, O purify me by thy truth. Rishis and Brahmanas, Deities and Asuras pour clarified butter every day, according to the ordinance into thee during sacrifices. Let the rays of truth emanating from thee, while thou exhibitest thyself in those sacrifices, purify me. Smoke-bannered as thou art and possessed of flames, thou great purifier from all sins born of Vayu and ever present as thou art in all creatures, O purify me by the rays of thy truth. Having cleansed myself thus cheerfully, O exalted one, do I pray unto thee. O Agni, grant me now contentment and prosperity, and knowledge and gladness.
I bow to you, O you whose path is always marked by smoke. All my efforts are for you. O you who sanctifies everything, you are the voice of the gods and the essence of Sacrifice. You are called Pavaka because you purify all, and you are Havyavahana because you carry the clarified butter that is poured on you. The Vedas have been created to serve you, and so you are known as Jataveda. As the chief of the gods, you are called Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara, Pingesa, Plavanga, and Bhuritejah. You are the source from which Kumara (Kartikeya) originated; you are sacred; you are referred to as Rudragarva and Hiranyakrit. I ask you, O Agni, for energy, let Vayu give me life, let Earth provide me nourishment and strength, and let Water bring me prosperity. O Agni, you who are the first cause of the waters, you who are of great purity, you for whom the Vedas were created, you who are the foremost of the deities, you who are their voice, O purify me with your truth. Rishis and Brahmanas, Deities and Asuras pour clarified butter into you every day, as per the rituals during sacrifices. Let the rays of truth that shine from you while you present yourself in those sacrifices purify me. Smoke-bannered as you are and full of flames, you great purifier of all sins born of Vayu and ever present in all creatures, O purify me with the rays of your truth. Having cleansed myself joyfully, O exalted one, I pray to you. O Agni, grant me contentment and prosperity, knowledge and joy.
Vaisampayana continued.—‘He that will pour clarified butter into Agni reciting these mantras, will ever be blessed with prosperity, and having his soul under complete control will also be cleansed from all his sins.
Vaisampayana continued.—‘Whoever pours clarified butter into Agni while reciting these mantras will always be blessed with prosperity, and by having full control over their soul, they will also be cleansed of all their sins.
“Sahadeva, addressing Agni again, said,—‘O carrier of the sacrificial libations, it behoveth thee not to obstruct a sacrifice!’ Having said this, that tiger among men—the son of Madri—spreading some kusa grass on earth sat down in expectation of the (approaching) fire and in front of those terrified and anxious troops of his. And Agni, too, like the ocean that never transgresseth its continents, did not pass over his head. On the other hand approaching Sahadeva quietly and addressing that prince of the Kuru race, Agni that god of men gave him every assurance and said,—‘O thou of the Kuru race, rise up from this posture. O rise up, I was only trying thee. I know all thy purpose, as also those of the son of Dharma (Yudhisthira). But, O best of the Bharata race, as long as there is a descendant of king Nila’s line, so long should this town be protected by me. I will, however O son of Pandu, gratify the desires of thy heart. And at these words of Agni, O bull of the Bharata race, the son of Madri rose up with a cheerful heart, and joining his hands and bending his head worshipped that god of fire, sanctifier of all beings. And at last, after Agni had disappeared, king Nila came there, and at the command of that deity, worshipped with due rites Sahadeva, that tiger among men—that master of battle. And Sahadeva accepted that worship and made him pay tribute. And having brought king Nila under his sway thus, the victorious son of Madri then went further towards the south. The long-armed hero then brought the king of Tripura of immeasurable energy under his sway. And next turning his forces against the Paurava kingdom, he vanquished and reduced to subjection the monarch thereof. And the prince, after this, with great efforts brought Akriti, the king of Saurashtra and preceptor of the Kausikas under his sway. The virtuous prince, while staying in the kingdom of Saurashtra sent an ambassador unto king Rukmin of Bhishmaka within the territories of Bhojakata, who, rich in possessions and intelligence, was the friend of Indra himself. And the monarch along with his son, remembering their relationship with Krishna, cheerfully accepted, O king, the sway of the son of Pandu. And the master of battle then, having exacted jewels and wealth from king Rukmin, marched further to the south. And, endued with great energy and great strength, the hero then, reduced to subjection, Surparaka and Talakata, and the Dandakas also. The Kuru warrior then vanquished and brought under his subjection numberless kings of the Mlechchha tribe living on the sea coast, and the Nishadas and the cannibals and even the Karnapravarnas, and those tribes also called the Kalamukhas who were a cross between human beings and Rakshasas, and the whole of the Cole mountains, and also Surabhipatna, and the island called the Copper island, and the mountain called Ramaka. The high-souled warrior, having brought under subjection king Timingila, conquered a wild tribe known by the name of the Kerakas who were men with one leg. The son of Pandu also conquered the town of Sanjayanti and the country of the Pashandas and the Karahatakas by means of his messengers alone, and made all of them pay tributes to him. The hero brought under his subjection and exacted tributes from the Paundrayas and the Dravidas along with the Udrakeralas and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas, and also the delightful city of Atavi and that of the Yavanas. And, O king of kings, that slayer of all foes, the virtuous and intelligent son of Madri having arrived at the sea-shore, then despatched with great assurance messengers unto the illustrious Vibhishana, the grandson of Pulastya. And the monarch willingly accepted the sway of the son of Pandu, for that intelligent and exalted king regarded it all as the act of Time. And he sent unto the son of Pandu diverse kinds of jewels and gems, and sandal and also wood, and many celestial ornaments, and much costly apparel, and many valuable pearls. And the intelligent Sahadeva, accepting them all, returned to his own kingdom.
“Sahadeva, speaking to Agni once more, said, ‘O carrier of the sacrificial offerings, you should not disrupt a sacrifice!’ After saying this, the fierce son of Madri spread some kusa grass on the ground and sat down, anticipating the fire in front of his anxious and frightened troops. Agni, like an ocean that never overflows its shores, did not rise above him. Instead, Agni approached Sahadeva quietly and addressed that noble prince of the Kuru lineage, assuring him, ‘O you of the Kuru line, rise from this position. I was only testing you. I know your intentions, as well as those of Dharma’s son (Yudhisthira). But, O best of the Bharata lineage, as long as there’s a descendant of King Nila’s line, I will protect this town. Furthermore, O son of Pandu, I will fulfill your heart's desires.’ Upon hearing these words from Agni, O mighty one of the Bharata lineage, the son of Madri stood up joyfully, joined his hands, and bowed his head in reverence to the deity of fire, who sanctifies all beings. Finally, after Agni had vanished, King Nila arrived there and, at the deity’s command, performed the appropriate rites for Sahadeva, that fierce warrior. Sahadeva accepted his worship and made him pay tribute. By gaining King Nila’s allegiance, the victorious son of Madri moved further south. The long-armed hero then brought the incredibly powerful King of Tripura under his control. Next, he directed his forces against the Paurava kingdom, conquering and subduing its king. After that, with great effort, the prince brought Akriti, the king of Saurashtra and teacher of the Kausikas, under his influence. While residing in Saurashtra, the virtuous prince sent an ambassador to King Rukmin of Bhishmaka within Bhojakata, who, wealthy and wise, was a friend of Indra himself. The monarch, along with his son, recalling their connection to Krishna, gladly accepted the authority of the son of Pandu. The warrior then gathered jewels and wealth from King Rukmin and advanced further south. Endowed with immense energy and strength, he conquered Surparaka, Talakata, and the Dandakas. The Kuru warrior also defeated countless kings of the Mlechchha tribe along the coast, as well as the Nishadas, cannibals, and the Karnapravarnas, including the tribes called the Kalamukhas, who were half human and half Rakshasa, the entire Cole mountains, Surabhipatna, the Copper Island, and the mountain named Ramaka. The great warrior, having defeated King Timingila, also conquered a wild tribe known as the Kerakas, who were one-legged men. The Pandu son further subdued the town of Sanjayanti and the territories of the Pashandas and Karahatakas with the help of his messengers, compelling them all to pay tribute. He brought the Paundrayas, Dravidas, Udrakeralas, Andhras, Talavanas, Kalingas, Ushtrakarnikas, and the lovely cities of Atavi and the Yavanas under his control, demanding tribute from them as well. And, O king of kings, that slayer of all foes, the virtuous and wise son of Madri, upon reaching the seashore, confidently sent messengers to the illustrious Vibhishana, the grandson of Pulastya. The monarch willingly accepted the authority of the son of Pandu, as that discerning and esteemed king viewed it as the decree of Time. He sent the son of Pandu various jewels, gems, sandalwood, and other woods, many celestial ornaments, luxurious clothing, and numerous valuable pearls. The intelligent Sahadeva, accepting all these gifts, returned to his own kingdom.”
“Thus it was, O king, that slayer of all foes, having vanquished by conciliation and war numerous kings and having also made them pay tribute, came back to his own city. The bull of the Bharata race, having presented the whole of that wealth unto king Yudhisthira the just regarded himself, O Janamejaya, as crowned with success and continued to live happily.”
“Thus it was, O king, that slayer of all enemies, having defeated many kings through both negotiation and battle and also made them pay tribute, returned to his own city. The bull of the Bharata lineage, having given all that wealth to king Yudhisthira the just, saw himself, O Janamejaya, as successful and continued to live happily.”
SECTION XXXI
Vaisampayana said,—“I shall now recite to you the deeds and triumphs of Nakula, and how that exalted one conquered the direction that had once been subjugated by Vasudeva. The intelligent Nakula, surrounded by a large host, set out from Khandavaprastha for the west, making this earth tremble with the shouts and the leonine roars of the warriors and the deep rattle of chariot wheels. And the hero first assailed the mountainous country called Rohitaka that was dear unto (the celestial generalissimo) Kartikeya and which was delightful and prosperous and full of kine and every kind of wealth and produce. And the encounter the son of Pandu had with the Mattamyurakas of that country was fierce. And the illustrious Nakula after this, subjugated the whole of the desert country and the region known as Sairishaka full of plenty, as also that other one called Mahetta. And the hero had a fierce encounter with the royal sage Akrosa. And the son of Pandu left that part of the country having subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the Malavas, the five tribes of the Karnatas, and those twice born classes that were called the Madhyamakeyas and Vattadhanas. And making circuitous journey that bull among men then conquered the (Mlechcha) tribes called the Utsava-sanketas. And the illustrious hero soon brought under subjection the mighty Gramaniya that dwelt on the shore of the sea, and the Sudras and the Abhiras that dwelt on the banks of the Saraswati, and all those tribes that lived upon fisheries, and those also that dwelt on the mountains, and the whole of the country called after the five rivers, and the mountains called Amara, and the country called Uttarayotisha and the city of Divyakutta and the tribe called Dwarapala. And the son of Pandu, by sheer force, reduced to subjection the Ramathas, the Harahunas, and various kings of the west. And while staying there Nakula sent. O Bharata, messengers unto Vasudeva. And Vasudeva with all the Yadavas accepted his sway. And the mighty hero, proceeding thence to Sakala, the city of the Madras, made his uncle Salya accept from affection the sway of the Pandavas. And, O monarch, the illustrious prince deserving the hospitality and entertainment at his uncle’s hands, was well entertained by his uncle. And skilled in war, the prince, taking from Salya a large quantity of jewels and gems, left his kingdom. And the son of Pandu then reduced to subjection the fierce Mlechchas residing on the sea coast, as also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the Sakas. And having subjugated various monarchs, and making all of them pay tributes, Nakula that foremost of the Kurus, full of resources, retraced his way towards his own city. And, O king, so great was the treasure which Nakula brought that ten thousand camels could carry it with difficulty on their backs. And arriving at Indraprastha, the heroic and fortunate son of Madri presented the whole of that wealth unto Yudhishthira.
Vaisampayana said, "I will now tell you about the deeds and victories of Nakula, and how he, this remarkable figure, defeated the region once conquered by Vasudeva. The clever Nakula, accompanied by a large army, set out from Khandavaprastha toward the west, making the earth shake with the shouts and roars of the warriors and the loud clatter of chariot wheels. He first attacked the mountainous area called Rohitaka, which was favored by Kartikeya, and which was beautiful, prosperous, and rich in cattle and various resources. The confrontation the son of Pandu had with the Mattamyurakas in that area was fierce. Then, the illustrious Nakula conquered the entire desert region and the prosperous area known as Sairishaka, as well as another region called Mahetta. He had a fierce battle with the royal sage Akrosa. After subduing the Dasarnas, Sivis, Trigartas, Amvashtas, Malavas, the five tribes of Karnatas, and the twice-born classes known as the Madhyamakeyas and Vattadhanas, he left that part of the country. Taking a roundabout route, this champion among men then defeated the Mlechcha tribes called the Utsava-sanketas. The distinguished hero soon also brought the powerful Gramaniya tribe from the seashore, the Sudras and Abhiras along the Saraswati River, all those who depended on fishing, those living in the mountains, the region known for the five rivers, the Amara mountains, the Uttarayotisha region, the city of Divyakutta, and the tribe known as Dwarapala under his control. The son of Pandu forcefully subdued the Ramathas, the Harahunas, and various kings of the west. During his stay there, Nakula sent messengers to Vasudeva. Vasudeva and all the Yadavas accepted his authority. The mighty hero then went to Sakala, the city of the Madras, where he convinced his uncle Salya to willingly recognize the Pandavas' supremacy. And, O monarch, the illustrious prince, who deserved his uncle’s hospitality, was well hosted. Skillful in battle, the prince received a large amount of jewels and gems from Salya before leaving his kingdom. The son of Pandu then defeated the fierce Mlechchas along the coast, as well as the wild tribes of the Palhavas, Kiratas, Yavanas, and Sakas. After subjugating various rulers and making them pay tribute, Nakula, the foremost of the Kurus, rich in resources, returned to his own city. O king, the treasure Nakula brought back was so vast that even ten thousand camels struggled to carry it. Upon arriving at Indraprastha, the heroic and fortunate son of Madri presented all that wealth to Yudhishthira."
“Thus, O king, did Nakula subjugate the countries that lay to the west—the direction that is presided over by the god Varuna, and that had once before been subjugated by Vasudeva himself!”
“Therefore, O king, Nakula conquered the lands to the west—the area overseen by the god Varuna, which had previously been conquered by Vasudeva himself!”
SECTION XXXII
(Rajasuyika Parva)
Vaisampayana said,—“in consequence of the protection afforded by Yudhisthira the just, and of the truth which he ever cherished in his behaviour, as also of the check under which he kept all foes, the subjects of that virtuous monarch were all engaged in their respective avocations. And by reason of the equitable taxation and the virtuous rule of the monarch, clouds in his kingdom poured as much rain as the people desired, and the cities and the town became highly prosperous. Indeed as a consequence of the monarch’s acts; every affair of the kingdom, especially cattle bleeding, agriculture and trade prospered highly. O king, during those days even robbers and cheats never spoke lies amongst themselves, nor they that were the favourites of the monarch. There were no droughts and floods and plagues and fires and premature deaths in those days of Yudhishthira devoted to virtue. And it was only for doing agreeable services, or for worshipping, or for offering tributes that would not impoverish, that other kings used to approach Yudhisthira (and not for hostility or battle.) The large treasure room of the king became so much filled with hoards of wealth virtuously obtained that it could not be emptied even in a hundred years. And the son of Kunti, ascertaining the state of his treasury and the extent of his possessions, fixed his heart upon the celebration of a sacrifice. His friends and officers, each separately and all together, approaching him said,—‘The time hath come, O exalted one, for thy sacrifice. Let arrangements, therefore, be made without loss of time.’ While they were thus talking, Hari (Krishna), that omniscient and ancient one, that soul of the Vedas, that invincible one as described by those that have knowledge, that foremost of all lasting existences in the universe, that origin of all things, as also that in which all things come to be dissolved, that lord of the past, the future, and the present Kesava—the slayer of Kesi, and the bulwark of all Vrishnis and the dispeller of all fear in times of distress and the smiter of all foes, having appointed Vasudeva to the command of the (Yadava) army, and bringing with him for the king Yudhishthira just a large mass of treasure; entered that excellent city of cities. Khandava, himself surrounded by a mighty host and filling the atmosphere with the rattle of his chariot-wheels. And Madhava, that tiger among men enhancing that limitless mass of wealth the Pandavas had by that inexhaustible ocean of gems he had brought, enhanced the sorrows of the enemies of the Pandavas. The capital of the Bharata was gladdened by Krishna’s presence just as a dark region is rendered joyful by the sun or a region of still air by a gentle breeze. Approaching him joyfully and receiving him with due respect, Yudhishthira enquired of his welfare. And after Krishna had been seated at ease, that bull among men, the son of Pandu, with Dhaumya and Dwaipayana and the other sacrificial priests and with Bhima and Arjuna and the twins, addressed Krishna thus,—
Vaisampayana said, “Thanks to the protection provided by the just Yudhisthira, along with the truth he always upheld in his actions, and the way he kept all enemies in check, the people under that virtuous king were engaged in their own work. Because of fair taxation and Yudhisthira's righteous rule, the clouds in his kingdom brought as much rain as the people desired, and both cities and towns flourished. As a result of the king's actions, every aspect of the kingdom thrived, especially livestock, agriculture, and trade. O king, during this time, even thieves and con artists were honest with each other, as were those favored by the king. There were no droughts, floods, plagues, wildfires, or untimely deaths during those virtuous days of Yudhishthira. Other kings approached Yudhisthira only for friendly purposes, worship, or tributes that would not drain resources, not for hostility or war. The royal treasury became so overflowing with wealth gained through virtue that it couldn't be emptied even in a hundred years. The son of Kunti, assessing his treasury and belongings, decided to hold a sacrifice. His friends and officials, both individually and collectively, approached him and said, ‘The time has come, O respected one, for your sacrifice. Let’s make the arrangements without delay.’ While they were discussing this, Hari (Krishna), the all-knowing and eternal being, the essence of the Vedas, the invincible one described by the wise, the foremost of all beings in the universe, the source of all things and the ultimate dissolver of all, the lord of the past, present, and future, Kesava—the slayer of Kesi, the protector of all Vrishnis, and the one who relieves all fear in times of crisis—appointed Vasudeva to lead the (Yadava) army and brought a massive amount of treasure for King Yudhishthira as he entered that remarkable city. Khandava, surrounded by a powerful army and making the air vibrate with the sound of his chariot wheels, enhanced the Pandavas' immense wealth with the boundless ocean of gems he brought, intensifying the misery of the Pandavas’ enemies. The capital of Bharata was uplifted by Krishna’s presence, akin to how a dark area becomes bright with sunlight or a calm place is refreshed by a gentle breeze. Joyfully approaching him and receiving him with respect, Yudhishthira asked about his well-being. Once Krishna was comfortably seated, that outstanding son of Pandu, along with Dhaumya, Dwaipayana, the other priests, Bhima, Arjuna, and the twins, spoke to Krishna as follows—”
‘O Krishna it is for thee that the whole earth is under my sway. And, O thou of the Vrishni race, it is through thy grace that vast wealth had been got by me. And, O son of Devaki, O Madhava, I desire to devote that wealth according to the ordinance, unto superior Brahmanas and the carrier of sacrificial libations. And, O thou of the Dasarha race, it behoveth thee, O thou of mighty arms, to grant me permission to celebrate a sacrifice along with thee and my younger brothers. Therefore, O Govinda, O thou of long arms, install thyself at that sacrifice; for, O thou of the Dasarha race, if thou performed the sacrifice, I shall be cleansed of sin. Or, O exalted one, grant permission for myself being installed at the sacrifice along with these my younger brothers, for permitted by thee, O Krishna. I shall be able to enjoy the fruit of an excellent sacrifice.
‘O Krishna, it's for you that the whole earth is under my control. And, O you of the Vrishni lineage, it’s through your grace that I have acquired great wealth. And, O son of Devaki, O Madhava, I want to dedicate that wealth, as per tradition, to esteemed Brahmanas and those who carry out sacrificial offerings. And, O you of the Dasarha lineage, it is fitting that you, O mighty one, grant me permission to perform a sacrifice with you and my younger brothers. Therefore, O Govinda, O long-armed one, please take your place at that sacrifice; for, O you of the Dasarha lineage, if you perform the sacrifice, I will be free of sin. Or, O exalted one, permit me to be installed at the sacrifice along with my younger brothers, for if permitted by you, O Krishna, I will be able to reap the rewards of a great sacrifice.
Vaisampayana continued,—“Unto Yudhisthira after he had said this, Krishna, extolling his virtues, said.—‘Thou, O tiger among kings, deservest imperial dignity. Let, therefore, the great sacrifice be performed by thee. And if thou performest that sacrifice an obtainest its fruit we all shall regard ourselves as crowned with success. I am always engaged in seeking good. Perform thou then the sacrifice thou desirest. Employ me also in some office for that purpose, for I should obey all thy commands. Yudhisthira replied—O Krishna, my resolve is already crowned with fruit, and success also is surely mine, when thou, O Harishikesa, hast arrived here agreeably to my wish!’
Vaisampayana continued, “After Yudhisthira said this, Krishna praised his qualities and said, ‘You, O king of kings, deserve to be an emperor. So, let the grand sacrifice be performed by you. If you complete that sacrifice and reap its rewards, we will all feel successful. I am always focused on doing good. So, go ahead and perform the sacrifice you wish. Also, assign me some role in that effort, as I will follow all your commands.’ Yudhisthira replied, ‘O Krishna, my determination is already fruitful, and success is surely mine now that you, O Harishikesa, have come here as I wished!’”
Vaisampayana continued,—“Commanded by Krishna, the son of Pandu along with his brothers set himself upon collecting the materials for the performance of the Rajasuya sacrifice. And that chastiser of all foes, the son of Pandu, then commanded Sahadeva that foremost of all warriors and all ministers also, saying,—Let persons be appointed to collect without loss of time, all those articles which the Brahmanas have directed as necessary for the performance of this sacrifice, and all materials and auspicious necessaries that Dhaumya may order as required for it, each of the kind needed and one after another in due order. Let Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged to collect food if they are to please me. Let these foremost of the Kurus also gather every article of agreeable taste and smell that may delight and attract the hearts of the Brahmanas.’
Vaisampayana continued, “Under Krishna's orders, the son of Pandu, along with his brothers, began gathering everything needed for the Rajasuya sacrifice. That fierce warrior, the son of Pandu, then instructed Sahadeva, the greatest of all warriors, and all the ministers, saying, ‘Let people be assigned to quickly collect all the items that the Brahmanas have deemed essential for this sacrifice, along with all materials and auspicious necessities that Dhaumya might request, each type as required and in the proper sequence. Let Indrasena, Visoka, and Puru, with Arjuna as his charioteer, be tasked with gathering food to please me. Let these foremost of the Kurus also collect every item that is pleasant in taste and aroma to charm and attract the hearts of the Brahmanas.’”
“Simultaneously with these words of king Yudhisthira the just, Sahadeva that foremost of warriors, having accomplished everything, represented the matter to the king. And Dwaipayana, O king, then appointed as sacrificial priests exalted Brahmanas that were like the Vedas themselves in embodied forms. The son of Satyavati became himself the Brahma of that sacrifice. And that bull of the Dhananjaya race, Susaman, became the chanter of the Vedic (Sama) hymns. Yajnavalkya devoted to Brahma became the Adhyaryu, and Paila—the son of Vasu and Dhaumya became the Hotris. And O bull of the Bharata race, the disciples and the sons of these men, all well-acquainted with the Vedas and the branches of the Vedas, became Hotragts. And all of them, having uttered benedictions and recited the object of the sacrifice, worshipped, according to the ordinance the large sacrificial compound. Commanded by the Brahmanas, builders and artificers erected numerous edifices there that were spacious and well-perfumed like unto the temples of the gods. After these were finished, that best of kings and that bull among men Yudhishthira. commanded his chief adviser Sahadeva, saying,—‘Despatch thou, without loss of time, messengers endued with speed to invite all to the sacrifice. And Sahadeva, hearing these words of the king, despatched messengers telling them,—‘Invite ye all the Brahmanas in the kingdom and all the owners of land (Kshatriyas) and all the Vaisyas and also all the respectable Sudras, and bring them hither!’
“At the same time that King Yudhisthira was speaking, Sahadeva, the top warrior, accomplished everything and brought the matter to the king's attention. Then Dwaipayana, O king, appointed highly esteemed Brahmanas, who were like the Vedas personified, as sacrificial priests. The son of Satyavati became the Brahma of that sacrifice. And that bull of the Dhananjaya line, Susaman, became the chanter of the Vedic (Sama) hymns. Yajnavalkya, devoted to Brahma, took on the role of Adhyaryu, while Paila, the son of Vasu, and Dhaumya became the Hotris. And O bull of the Bharata lineage, the disciples and sons of these men, all well-versed in the Vedas and their branches, served as Hotragts. After reciting blessings and the purpose of the sacrifice, they worshipped the large sacrificial area according to the rules. Directed by the Brahmanas, builders and craftsmen constructed many spacious and fragrant structures that resembled temples of the gods. Once these were complete, the best of kings, Yudhishthira, commanded his chief advisor Sahadeva, saying, ‘Hurry and send swift messengers to invite everyone to the sacrifice.’ Upon hearing the king's words, Sahadeva sent out messengers instructing them, ‘Invite all the Brahmanas in the kingdom, all landowners (Kshatriyas), all Vaisyas, and all respectable Sudras, and bring them here!’”
Vaisampayana continued,—“Endued with speed, these messengers then, thus commanded, invited everybody according to the orders of the Pandava, without losing any time, and brought with them many persons, both friends and strangers. Then, O Bharata, the Brahmanas at the proper time installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And after the ceremony of installation was over, that foremost of men, the virtuous king Yudhishthira the just like the god Dharma himself in human frame, entered the sacrificial compound, surrounded by thousands of Brahmanas and his brothers and the relatives and friends and counsellors, and by a large number of Kshatriya kings who had come from various countries, and by the officers of State. Numerous Brahmanas, well-skilled in all branches of knowledge and versed in the Vedas and their several branches, began to pour in from various countries. Thousands of craftsmen, at the command of king Yudhishthira the just, erected for those Brahmanas with their attendants separate habitations well-provided with food and clothes and the fruits and flowers of every season. And, O king, duly worshipped by the monarch the Brahmanas continued to reside there passing their time in conversation on diverse topics and beholding the performances of actors and dancers. And the clamour of high-souled Brahmanas, cheerfully eating and talking, was heard there without intermission. ‘Give,’ and ‘Eat’ were the words that were heard there incessantly and every day. And, O Bharata, king Yudhishthira the just gave unto each of those Brahmanas thousands of kine and beds and gold coins and damsels.
Vaisampayana continued, “Quick and efficient, these messengers followed the Pandava's orders, inviting everyone without delay and bringing along many people, both friends and strangers. Then, O Bharata, the Brahmins formally installed Yudhishthira, the son of Kunti, at the Rajasuya sacrifice at the right time. After the installation ceremony, the noble king Yudhishthira, virtuous and just like the god Dharma in human form, entered the sacrificial area, surrounded by thousands of Brahmins, his brothers, relatives, friends, counselors, and many Kshatriya kings from various regions, along with state officials. Many learned Brahmins, skilled in all fields and well-versed in the Vedas and their various branches, started arriving from different places. At the command of King Yudhishthira the Just, thousands of craftsmen built separate quarters for those Brahmins and their attendants, equipped with food, clothing, and seasonal fruits and flowers. And, O king, after being honored by the king, the Brahmins stayed there, spending their time discussing various topics and watching performances by actors and dancers. The lively sounds of noble Brahmins, cheerfully eating and chatting, filled the air continuously, with the words ‘Give’ and ‘Eat’ echoing day after day. And, O Bharata, King Yudhishthira the Just generously gifted each of those Brahmins thousands of cows, beds, gold coins, and maidens.”
Thus commenced on earth the sacrifice of that unrivalled hero, the illustrious son of Pandu, like the sacrifice in heaven of Sakra himself. Then that bull among men, king Yudhishthira despatched Nakula the son of Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and Vidura and Kripa and those amongst his cousins that were well-disposed towards him.”
Thus began on earth the sacrifice of that unmatched hero, the renowned son of Pandu, just like the divine sacrifice of Sakra in heaven. Then that noble king, Yudhishthira, sent Nakula, the son of Pandu, to Hastinapura to bring back Bhishma and Drona, Dhritarashtra and Vidura, Kripa, and those cousins who were supportive of him.
SECTION XXXIII
Vaisampayana said,—“the ever-victorious Nakula, the son of Pandu, having reached Hastinapura, formally invited Bhishma and Dhritarashtra. The elder of the Kuru race with the preceptor at their head, invited with due ceremonies, came with joyous hearts to that sacrifice, with Brahmanas walking before them. And, O hull of the Bharata race, having heard of king Yudhishthira’s sacrifice, hundreds of other Kshatriyas acquainted with the nature of the sacrifice, with joyous hearts came there from various countries, desiring to behold king Yudhishthira the son of Pandu and his sacrificial mansion, and brought with them many costly jewels of various kinds. And Dhritarashtra and Bhishma and Vidura of high intelligence; and all Kaurava brothers with Duryyodhana at their head; and Suvala the king of Gandhara and Sakuni endued with great strength; and Achala, and Vrishaka, and Karna that foremost of all charioteers; and Salya endued with great might and the strong Valhika; and Somadatta, and Bhuri of the Kuru race, and Bhurisravas and Sala; and Aswatthama, Kripa, Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons, and Salya that lord of earth and that great car warrior king Bhagadatta of Pragjyotisha accompanied by all Mlechcha tribes inhabiting the marshy regions on the sea-shore; and many mountain kings, and king Vrihadvala; and Vasudeva the king of the Paundrayas, and the kings of Vanga and Kalinga; and Akastha and Kuntala and the kings of the Malavas and the Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira, and king Kuntibhoja of great energy and king Gauravahana, and all the other heroic kings of Valhika; and Virata with his two sons, and Mavella endued with great might; and various kings and princes ruling in various countries; and, O Bharata king Sisupala endued with great energy and invincible in battle accompanied by his son—all of them came to the sacrifice of the son of Pandu. And Rama and Aniruddha and Kanaka and Sarana; and Gada, Pradyumna, Shamva, and Charudeshna of great energy; and Ulmuka and Nishatha and the brave Angavaha; and innumerable other Vrishnis—all mighty car-warriors—came there.
Vaisampayana said, “The always victorious Nakula, son of Pandu, arrived in Hastinapura and formally invited Bhishma and Dhritarashtra. The elder of the Kuru lineage, along with their teacher, invited with all the proper rituals, came joyfully to the sacrifice, with Brahmins leading the way. And, O pride of the Bharata race, upon hearing about King Yudhishthira’s sacrifice, hundreds of other Kshatriyas, who understood the significance of the event, came from different lands, eager to see King Yudhishthira, son of Pandu, and his sacrificial pavilion, bringing many valuable jewels of all kinds with them. Dhritarashtra, Bhishma, and the wise Vidura; all the Kaurava brothers led by Duryodhana; Suvala, the king of Gandhara; and Sakuni, endowed with great strength; as well as Achala, Vrishaka, and Karna, the foremost of charioteers; and Salya, strong and mighty, and Valhika; Somadatta, Bhuri of the Kuru race, Bhurisravas, Sala; Aswatthama, Kripa, Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons, along with Salya, lord of the earth; and the powerful car-warrior King Bhagadatta of Pragjyotisha, accompanied by all the Mlechcha tribes living in marshy coastal regions; and many mountain kings, and King Vrihadvala; and Vasudeva, king of the Paundrayas; the kings of Vanga and Kalinga; Akastha, Kuntala, and the kings of the Malavas and Andhrakas; the Dravidas, Singhalas, and the king of Kashmir; King Kuntibhoja, full of energy; King Gauravahana; and all the other brave kings of Valhika; and Virata with his two sons, along with Mavella, endowed with great strength; and various kings and princes ruling over numerous lands; and, O Bharata, King Sisupala, full of energy and unbeaten in battle, along with his son—all of them came to the sacrifice of the son of Pandu. And Rama, Aniruddha, Kanaka, and Sarana; Gada, Pradyumna, Shamva, and Charudeshna, all of great prowess; and Ulmuka, Nishatha, the brave Angavaha; and countless other Vrishnis—all powerful car-warriors—came there.”
“These and many other kings from the middle country came, O monarch, to that great Rajasuya sacrifice of the son of Pandu. And, O king, at the command of king Yudhishthira the just, mansions were assigned to all those monarchs, that were full of various kinds of edibles and adorned with tanks and tall trees. And the son of Dharma worshipped all those illustrious monarchs as they deserved. Worshipped by the king they retired to mansions that were assigned to them. Those mansions were (white and high) like the cliffs of Kailasa, and delightful to behold, and furnished with every kind of furniture. They were enclosed on all sides with well-built and high white-washed walls; their windows were covered with net-works of gold and their interiors were furnished with rows of pearls, their flights of stairs were easy of ascent and the floors were all laid over with costly carpets. They were all hung over with garlands of flowers and perfumed with excellent aloes. White as snow or the moon, they looked extremely handsome even from the distance of a yojana. Their doors and entrances were set uniformly and were wide enough to admit a crowd of persons. Adorned with various costly articles and built with various metals, they looked like peaks of the Himavat. Having rested a while in those mansions the monarchs beheld king Yudhishthira the just surrounded by numerous Sadasyas (sacrificial priests) and ever performing sacrifices distinguished by large gifts to Brahmanas. That sacrificial mansion wherein were present the kings and Brahmanas and great Rishis looked, O king, as handsome as heaven itself crowded with the gods!”
“Many kings from the central region came, O king, to the grand Rajasuya sacrifice hosted by the son of Pandu. At the request of King Yudhishthira the just, mansions were prepared for all those kings, filled with a variety of delicious foods and surrounded by pools and tall trees. The son of Dharma honored all those distinguished rulers as they deserved. After being honored by the king, they went to the mansions assigned to them. Those mansions were tall and white, resembling the cliffs of Kailasa, and were a pleasure to behold, furnished with every type of furniture. They were enclosed on all sides with strong, high, whitewashed walls; their windows were decorated with golden mesh, and their interiors were lined with rows of pearls. The staircases were easy to climb, and the floors were covered with luxurious carpets. They were adorned with garlands of flowers and infused with fragrant aloes. White as snow or the moon, they looked incredibly beautiful even from a distance of a yojana. Their doors and entrances were uniform and wide enough to accommodate a crowd. Decorated with various expensive items and constructed with different metals, they resembled the peaks of the Himavat. After resting for a while in those mansions, the kings saw King Yudhishthira the just, surrounded by numerous Sadasyas (sacrificial priests) and continuously performing sacrifices, known for their generous gifts to Brahmanas. That sacrificial mansion, where kings, Brahmanas, and great Rishis gathered, looked, O king, as magnificent as heaven itself filled with gods!”
Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha Parva.
Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha Parva.
SECTION XXXIV
Vaisampayana said,—“then, O king, Yudhishthira, having approached and worshipped his grandfather and his preceptor, addressed Bhishma and Drona and Kripa and the son of Drona and Duryyodhana and Vivingsati, and said,—‘Help me ye all in the mater of this sacrifice. This large treasure that is here is yours. Consult ye with one another and guide me as ye desire.
Vaisampayana said, “Then, O king, Yudhishthira, after approaching and paying respects to his grandfather and his teacher, spoke to Bhishma, Drona, Kripa, the son of Drona, Duryodhana, and Vivingsati, saying, ‘Please help me with this sacrifice. This great treasure that is here belongs to you all. Discuss among yourselves and advise me as you wish.’”
“The eldest of the sons of Pandu, who had been installed at the sacrifice, having said this unto all, appointed every one of them to suitable offices. He appointed Dussasana to superintend the department of food and other enjoyable articles. Aswatthama was asked to attend on the Brahmanas. Sanjaya was appointed to offer return-worship unto the kings. Bhishma and Drona, both endued with great intelligence, were appointed to see what was done and what was left undone. And the king appointed Kripa to look after the diamonds and gold and the pearls and gems, as also after the distribution of gifts to Brahmanas. And so other tigers among men were appointed to similar offices. Valhika and Dhritarashtra and Somadatta and Jayadratha, brought thither by Nakula, went about, enjoying themselves as lords of the sacrifice. Vidura otherwise called Kshatta, conversant with every rule of morality, became the disburser. Duryyodhana became the receiver of the tributes that were brought by the kings. Krishna who was himself the centre of all worlds and round whom moved every creature, desirous of acquiring excellent fruits, was engaged at his own will in washing the feet of the Brahmanas.
The eldest son of Pandu, who had been honored at the sacrifice, said this to everyone and assigned each of them suitable roles. He put Dussasana in charge of overseeing food and other enjoyable items. Aswatthama was tasked with attending to the Brahmanas. Sanjaya was appointed to offer gratitude to the kings. Bhishma and Drona, both very wise, were in charge of seeing what needed to be done and what was left incomplete. The king appointed Kripa to manage the diamonds, gold, pearls, and gems, as well as the distribution of gifts to the Brahmanas. Other strong leaders were given similar responsibilities. Valhika, Dhritarashtra, Somadatta, and Jayadratha, who were brought there by Nakula, wandered around, enjoying themselves as hosts of the sacrifice. Vidura, also known as Kshatta and knowledgeable about all moral guidelines, handled the distributions. Duryodhana was responsible for collecting the tributes brought by the kings. Krishna, who was at the center of all existence and surrounded by every creature, willingly engaged in washing the feet of the Brahmanas in hopes of gaining great rewards.
“And desirous of beholding that sacrificial mansion, as also king Yudhishthira the just, none came there with tribute less than a thousand (in number, weight or measure). Everyone honoured the king Yudhishthira the just with large presents of jewels. And each of the kings made a present of his wealth, flattering himself with the proud belief that the jewels he gave would enable the Kuru king Yudhisthira to complete his sacrifice. And, O monarch, the sacrificial compound of the illustrious son of Kunti looked extremely handsome—with the multitude of palaces built so as to last for ever and crowded with guards and warriors. These were so high that their tops touched the cars of the gods that came to behold that sacrifice; as also with the cars themselves of the celestials, and with the dwelling of the Brahmanas and the mansions made there for the kings resembling the cars of the celestials and adorned with gems and filled with every kind of wealth, and lastly with crowds of the kings that came there all endued with beauty and wealth. Yudhisthira, as though vying with Varuna himself in wealth, commenced the sacrifice (of Rajasuya) distinguished by six fires and large gifts to Brahmanas. The King gratified everybody with presents of great value and indeed with every kind of object that one could desire. With abundance of rice and of every kind of food, as also with a mass of jewels brought as tribute, that vast concourse consisted of persons every one of whom was fed to the full. The gods also were gratified at the sacrifice by the Ida, clarified butter, Homa and libations poured by the great Rishis versed in mantras and pronunciation. Like the gods, the Brahmanas also were gratified with the sacrificial gifts and food and great wealth. And all the other orders of men also were gratified at that sacrifice and filled with joy.”
"And eager to see that grand sacrificial hall, along with King Yudhishthira the Just, everyone arrived with offerings no less than a thousand in number, weight, or measure. Each person honored King Yudhishthira with generous gifts of jewelry. Every king contributed his wealth, believing proudly that the jewels he offered would help the Kuru king Yudhishthira complete his sacrifice. The sacrificial grounds of the illustrious son of Kunti looked incredibly beautiful, filled with countless palaces built to stand the test of time and bustling with guards and warriors. These structures were so tall that their peaks brushed against the chariots of the gods who came to witness the sacrifice, alongside the divine chariots themselves, the homes of the Brahmanas, and the mansions created for the kings, resembling heavenly chariots and adorned with gems, filled with all kinds of riches, along with throngs of kings who arrived, each endowed with beauty and wealth. Yudhishthira, seemingly competing with Varuna in wealth, initiated the Rajasuya sacrifice marked by six sacred fires and generous gifts to the Brahmanas. The king delighted everyone with valuable presents and every kind of desirable object. With plenty of rice and all sorts of food, along with a huge collection of jewels brought as tribute, that vast gathering included individuals who were all well-fed. The gods were also pleased with the sacrifice through the offerings of Ida, clarified butter, Homa, and libations poured by the great Rishis skilled in mantras and pronunciations. Like the gods, the Brahmanas were satisfied with the sacrificial gifts, food, and abundant wealth. And all other classes of people were also delighted by the sacrifice and filled with joy."
SECTION XXXV
(Arghyaharana Parva)
“Vaisampayana said,—On the last day of the sacrifice when the king was to be sprinkled over with the sacred water, the great Brahmana Rishis ever deserving of respectful treatment, along with the invited kings, entered together the inner enclosure of the sacrificial compound. And those illustrious Rishis with Narada as their foremost, seated at their ease with those royal sages within that enclosure, looked like the gods seated in the mansion of Brahma in the company of the celestial Rishis. Endued with immeasurable energy those Rishis, having obtained leisure, started various topics of conversation. ‘This is so,’ ‘This is not so,’ ‘This is even so.’ ‘This cannot be otherwise,’—thus did many of them engage in discussions with one another. Some amongst the disputants, by well-chosen arguments made the weaker position appear the stronger and the stronger the weaker. Some disputants endued with great intelligence fell upon the position urged by others like hawks darting at meat thrown up into the air, while some amongst them versed in the interpretations of religious treatises and others of rigid vows, and well-acquainted with every commentary and gloss engaged themselves in pleasant converse. And, O king, that platform crowded with gods, Brahmanas and great Rishis looked extremely handsome like the wide expanse of the firmament studded with stars. O monarch, there was then no Sudra near that platform of Yudhisthira’s mansion, nor anybody that was without vows.
“Vaisampayana said,—On the last day of the sacrifice, when the king was about to be sprinkled with the sacred water, the great Brahmana Rishis, who deserved great respect, along with the invited kings, entered the inner enclosure of the sacrificial area together. Those distinguished Rishis, with Narada leading them, seated comfortably with the royal sages in that enclosure, resembled the gods gathered in Brahma’s mansion among the celestial Rishis. Filled with boundless energy, those Rishis, now free to converse, started various discussions. ‘This is true,’ ‘This isn’t true,’ ‘This is indeed the case.’ ‘It can’t be otherwise,’—many of them engaged in lively debates. Some among the debaters, with well-crafted arguments, made the weaker points seem stronger and vice versa. Others, incredibly intelligent, swooped in on the points raised by others like hawks diving for food in the air, while some, knowledgeable in religious texts, and others who were committed to tough vows and familiar with every commentary, enjoyed friendly conversations. And, O king, that platform filled with gods, Brahmanas, and great Rishis looked exceptionally beautiful, like the vast sky sprinkled with stars. O monarch, at that time, there was no Sudra near that platform of Yudhisthira’s mansion, nor anyone without vows.”
“And Narada, beholding the fortunate Yudhisthira’s prosperity that was born of that sacrifice, became highly gratified. Beholding that vast concourse all the Kshatriyas, the Muni Narada, O king of men, became thoughtful. And, O bull amongst men, the Rishi began to recollect the words he had heard of old in the mansion of Brahma regarding the incarnation on earth of portions of every deity. And knowing, O son of the Kuru race, that that was a concourse (of incarnate) gods, Narada thought in his mind of Hari with eyes like lotus-petals. He knew that that creator himself of every object one, that exalted of all gods—Narayana—who had formerly commanded the celestials, saying,—‘Be ye born on earth and slay one another and come back to heaven’—that slayer of all the enemies of the gods, that subjugator of all hostile towns, in order to fulfil his own promise, had been born in the Kshatriya order. And Narada knew that the exalted and holy Narayana, also called Sambhu the lord of the universe, having commanded all the celestials thus, had taken his birth in the race of Yadus and that foremost of all perpetuator of races, having sprung from the line of the Andhaka-Vrishnis on earth was graced with great good fortune and was shining like the moon herself among stars. Narada knew that Hari the grinder of foes, whose strength of arm was ever praised by all the celestials with Indra among them, was then living in the world in human form. Oh, the Self-Create will himself take away (from the earth) this vast concourse of Kshatriyas endued with so much strength. Such was the vision of Narada the omniscient who knew Hari or Narayana to be that Supreme Lord whom everybody worshipped with sacrifice. And Narada, gifted with great intelligence and the foremost of all persons and conversant with morality, thinking of all this, sat at that sacrifice of the wise king Yudhisthira the just with feelings of awe.
“And Narada, seeing the fortunate Yudhisthira’s success that came from that sacrifice, felt truly pleased. Observing the large gathering of Kshatriyas, the sage Narada, O king of men, became contemplative. And, O noble one, the Rishi remembered the teachings he had heard long ago in Brahma's palace about the earthly incarnations of various deities. Realizing, O son of the Kuru lineage, that this was a gathering of (incarnate) gods, Narada contemplated Hari, whose eyes were like lotus petals. He understood that the creator of everything, the highest of all gods—Narayana—who had once directed the celestial beings, saying, ‘Be born on earth, fight among yourselves, and return to heaven’—that destroyer of all the gods' enemies, that conqueror of all hostile cities, had taken birth in the Kshatriya class to fulfill his own promise. Narada also knew that the exalted and holy Narayana, also known as Sambhu, the lord of the universe, having commanded all the celestial beings thus, had been born into the Yadu lineage, and that he, one of the greatest perpetuators of lineages and emerging from the Andhaka-Vrishnis, was blessed with great fortune and shone like the moon among the stars. Narada recognized that Hari, the vanquisher of foes, who was praised by all celestial beings including Indra, was then living on earth in human form. Oh, the Self-Created will take away this large assembly of Kshatriyas endowed with such strength. Such was the vision of Narada, the all-knowing one, who understood Hari or Narayana to be that Supreme Lord whom everyone worshipped with sacrifices. And Narada, endowed with great wisdom and being the foremost among all, well-versed in principles of righteousness, reflected on all this as he sat in awe at the sacrifice of the wise king Yudhisthira the just.
“Then Bhishma, O king, addressing king Yudhisthira the just, said, “O Bharata, let Arghya (an article of respect) be offered unto the kings as each of them deserveth. Listen, O Yudhishthira, the preceptor, the sacrificial priest, the relative, the Snataka, the friend, and the king, it hath been said are the six that deserve Arghya. The wise have said that when any of these dwell with one for full one year he deserveth to be worshipped with Arghya. These kings have been staying with us for some time. Therefore, O king, let Arghyas be procured to be offered unto each of them. And let an Arghya be presented first of all unto him among those present who is the foremost.
“Then Bhishma, O king, turned to king Yudhisthira the just and said, “O Bharata, let us offer respect to the kings as each of them deserves. Listen, O Yudhishthira, the teacher, the priest, the family member, the graduate, the friend, and the king; these are the six who are worthy of respect. The wise say that when any of these stay with someone for a full year, they merit being honored with a show of respect. These kings have been with us for a while. Therefore, O king, let us prepare to honor each of them. And let us present the first honor to the one among those here who is the most distinguished.”
“Hearing these words of Bhishma, Yudhishthira said—‘O Grandsire, O thou of the Kuru race, whom thou deemest the foremost amongst these and unto whom the Arghya should be presented by us, O tell me.’
“Hearing these words from Bhishma, Yudhishthira said—‘O Grandfather, O you of the Kuru lineage, whom do you consider the most deserving among these, and to whom should we offer the Arghya? Please tell me.’”
“Vaisampayana continued,—Then, O Bharata, Bhishma the son of Santanu, judged it by his intelligence that on earth Krishna was the foremost of all. And he said—‘As is the sun among all luminous objects, so is the one (meaning Krishna) (who shines like the sun) among us all, in consequence of his energy, strength and prowess. And this our sacrificial mansion is illuminated and gladdened by him as a sunless region by the sun, or a region of still air by a gust of breeze. Thus commanded by Bhishma, Sahadeva endued with great prowess duly presented the first Arghya of excellent ingredients unto Krishna of the Vrishni race. Krishna also accepted it according to the forms of the ordinance. But Sisupala could not bear to see that worship offered unto Vasudeva. And this mighty king of Chedi, reproving in the midst of that assembly both Bhishma and. Yudhishthira, censured Vasudeva thereafter.”
“Vaisampayana continued, ‘Then, O Bharata, Bhishma, the son of Santanu, recognized through his wisdom that Krishna was the greatest among all on earth. He said, ‘Just as the sun outshines all other luminous objects, so does Krishna among us, shining like the sun due to his energy, strength, and skill. Our sacrificial mansion is brightened and uplifted by him like a sunless place brought to life by sunlight or a stagnant area stirred by a breeze.’ Following Bhishma's lead, Sahadeva, who was very strong, properly presented the first Arghya made of excellent ingredients to Krishna of the Vrishni clan. Krishna accepted it according to the rituals. However, Sisupala could not stand to see that worship offered to Vasudeva. This powerful king of Chedi, confronting both Bhishma and Yudhishthira in that assembly, criticized Vasudeva afterward.”
SECTION XXXVI
“Sisupala said—‘O thou of the Kuru race, this one of the Vrishni race doth not deserve royal worship as if he were a king, in the midst of all these illustrious monarchs. O son of Pandu, this conduct of thine in thus willingly worshipping him with eyes like lotus-petals is not worthy of the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not what morality is, for that is very subtle. Bhishma, this son also of Ganga is of little knowledge and hath transgressed the rules of morality (by giving ye such counsel). And, O Bhishma, if one like thee, possessed of virtue and morality acteth from motives of interest, he is deserving of censure among the honest and the wise. How doth he of the Dasarha race, who is not even a king, accept worship before these kings and how is it that he hath been worshipped by ye? O bull of the Kuru race, if thou regardest Krishna as the oldest in age, here is Vasudeva, and how can his son be said so in his presence? Or, if thou regardest Vasudeva as your well-wisher and supporter, here is Drupada; how then can Madhava deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as preceptor? When Drona is here, how hast thou worshipped him of the Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija? When old Dwaipayana is here, how hath Krishna been worshipped by thee? Again when old Bhishma, the son of Santanu, that foremost of men who is not to die save at his own wish is here, why, O king, hath Krishna been worshipped by thee? When the brave Aswatthaman, versed in every branch of knowledge is here, why, O king, hath Krishna, O thou of the Kuru race, been worshipped by thee? When that King of kings, Duryyodhana, that foremost of men, is here, as also Kripa the preceptor of the Bharata princes, why hath Krishna been worshipped by thee? How, O son of Pandu, passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped Krishna? When the invincible Bhishmaka and king Pandya possessed of every auspicious mark, and that foremost of kings—Rukmi and Ekalavya and Salya, the king of the Madras, are here, how, O son of Pandu, hast thou offered the first worship unto Krishna? Here also is Karna ever boasting of his strength amongst all kings, and (really) endued with great might, the favourite disciple of the Brahmana Jamadagnya, the hero who vanquished in battle all monarchs by his own strength alone. How, O Bharata, hast thou, passing him over, offered the first worship unto Krishna? The slayer of Madhu is neither a sacrificial priest nor a preceptor, nor a king. That thou hast notwithstanding all these worshipped him, O chief of the Kurus, could only have been from motives of gain. If, O Bharata, it was your wish to offer the first worship unto the slayer of Madhu, why were these monarchs brought here to be insulted thus? We have not paid tributes to the illustrious son of Kunti from fear, from desire of gain, or from having been won over by conciliation. On the other hand, we have paid him tribute simply because he hath been desirous of the imperial dignity from motives of virtue. And yet he it is that thus insulteth us. O king, from what else, save motives of insult, could it have been that thou hast worshipped Krishna, who possesseth not the insignia of royalty, with the Arghya in the midst of the assembled monarchs? Indeed, the reputation for virtue that the son of Dharma hath acquired, hath been acquired by him without cause, for who would offer such undue worship unto one that hath fallen off from virtue. This wretch born in the race of the Vrishnis unrighteously slew of old the illustrious king Jarasandha. Righteousness hath today been abandoned by Yudhishthira and meanness only hath been displayed by him in consequence of his having offered the Arghya to Krishna. If the helpless sons of Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to have enlightened them as to thy claims to the first worship? Why also, O Janarddana, didst thou accept the worship of which thou art unworthy, although it was offered unto thee by those mean-minded princes? Thou thinkest much of the worship unworthily offered unto thee, like a dog that lappeth in solitude a quantity of clarified butter that it hath obtained. O Janarddana, this is really no insult offered unto the monarchs; on the other hand it is thou whom the Kurus have insulted. Indeed, O slayer of Madhu, as a wife is to one that is without virile power, as a fine show is to one that is blind, so is this royal worship to thee who art no king. What Yudhishthira is, hath been seen; what Bhishma is, hath been seen; and what this Vasudeva is hath been seen. Indeed, all these have been seen as they are!”
“Sisupala said—‘O you of the Kuru lineage, this one from the Vrishni lineage does not deserve to be honored like a king among all these great monarchs. O son of Pandu, your act of worshipping him with eyes like lotus petals is not fitting for the illustrious Pandavas. You Pandu sons are children. You do not understand what morality is, for it is very subtle. Bhishma, this son of Ganga is also lacking in knowledge and has violated moral rules by advising you thus. And, O Bhishma, if someone like you, who is virtuous and moral, acts out of self-interest, he deserves criticism from the honest and wise. How can he of the Dasarha line, who is not even a king, accept worship among these kings, and why have you worshipped him? O bull of the Kuru lineage, if you consider Krishna as the oldest, then here is Vasudeva, and how can his son be regarded as such in his presence? Or, if you see Vasudeva as your supporter, here is Drupada; how then can Madhava deserve the first worship? Or, O son of Kuru, do you consider Krishna as a teacher? When Drona is here, how have you worshipped him from the Vrishni family? Or, O son of Kuru, do you see Krishna as the Ritwija? When the aged Dwaipayana is here, how have you worshipped Krishna? Again, when old Bhishma, son of Santanu, that foremost man who will only die at his own wish is present, why, O king, have you worshipped Krishna? When the brave Aswatthaman, skilled in every field of knowledge, is here, why, O king, have you worshipped Krishna, O you of the Kuru lineage? When that King of kings, Duryodhana, that foremost of men, is here, along with Kripa, the teacher of the Bharata princes, why have you worshipped Krishna? How, O son of Pandu, passing over Druma, the teacher of the Kimpurusas, have you worshipped Krishna? When the invincible Bhishmaka and King Pandya, marked with every auspicious sign, and that foremost of kings—Rukmi and Ekalavya and Salya, the king of the Madras, are here, how, O son of Pandu, have you offered the first worship to Krishna? Here is also Karna, always boasting of his strength among all kings and actually endowed with great might, the favorite disciple of the Brahmana Jamadagnya, the hero who alone defeated all monarchs in battle. How, O Bharata, have you, passing him by, offered the first worship to Krishna? The slayer of Madhu is neither a priest nor a teacher, nor a king. Your worship of him despite all this, O chief of the Kurus, could only have come from selfish motives. If, O Bharata, you intended to offer the first worship to the slayer of Madhu, why were these kings brought here only to be insulted? We have not paid tribute to the illustrious son of Kunti out of fear, desire for gain, or because we were won over by flattery. Instead, we have paid him tribute purely because he desired the imperial honor out of virtue. Yet, he is the one who insults us. O king, what other motive but to insult could it be that you have worshipped Krishna, who has no symbols of royalty, with the Arghya in the midst of the gathered monarchs? Truly, the reputation for virtue that the son of Dharma has gained is unjustly acquired, for who would offer such undue worship to one who has lost his virtue? This wretch born into the Vrishni race wrongfully killed the illustrious king Jarasandha. Righteousness has today been forsaken by Yudhishthira, displaying only meanness in having offered the Arghya to Krishna. If the helpless sons of Kunti were frightened and inclined to meanness, you, O Madhava, should have enlightened them about your claims to the first worship. Why, O Janarddana, did you accept worship which you do not deserve, even though it was offered by those petty-minded princes? You value the unwarranted worship offered to you, like a dog that laps up clarified butter it finds alone. O Janarddana, this is not an insult to the monarchs; rather, it is you who have been insulted by the Kurus. Indeed, O slayer of Madhu, as a wife is to a man without strength, as a fine show is to a blind person, so is this royal worship to you, who are no king. What Yudhishthira is, has been seen; what Bhishma is, has been seen; and what this Vasudeva is has been seen. Indeed, all these have been seen as they are!’”
“Having spoken these words, Sisupala rose from his excellent seat, and accompanied by the kings, went out of that assembly.”
“After saying these words, Sisupala got up from his great seat and, along with the kings, left the assembly.”
SECTION XXXVII
“Vaisampayana said,—Then the king Yudhishthira hastily ran after Sisupala and spoke unto him sweetly and in a conciliating tone the following words,—‘O lord of earth, what thou hast said is scarcely proper for thee. O king, it is highly sinful and needlessly cruel. Insult not Bhishma, O king, by saying that he doth not know what virtue is. Behold, these many kings, older than thou art, all approve of the worship offered unto Krishna. It behoveth thee to bear it patiently like them. O ruler of Chedi, Bhishma knoweth Krishna truly. Thou knowest him not so well as this one of the Kuru race.’”
“Vaisampayana said,—Then King Yudhishthira hurried after Sisupala and spoke to him kindly and in a calming tone the following words,—‘O lord of the land, what you have said is hardly appropriate for you. O king, it is very wrong and unnecessarily harsh. Do not insult Bhishma, O king, by claiming that he doesn’t understand what virtue is. Look, all these kings, who are older than you, support the worship offered to Krishna. You should accept it patiently like they do. O ruler of Chedi, Bhishma truly knows Krishna. You don’t know him as well as this Kuru.”
“Bhishma also, after this, said,—He that approveth not the worship offered unto Krishna, the oldest one in the universe, deserveth neither soft words nor conciliation. The chief of warriors of the Kshatriya rare who having overcome a Kshatriya in battle and brought him under his power, setteth him free, becometh the guru (preceptor or master) of the vanquished one. I do not behold in this assembly of kings even one ruler of men who hath not been vanquished in battle by the energy of this son of the Satwata race. This one (meaning Krishna) here, of undefiled glory, deserveth to be worshipped not by ourselves alone, but being of mighty arms, he deserveth to be worshipped by the three worlds also. Innumerable warriors among Kshatriyas have been vanquished in battle by Krishna. The whole universe without limit is established in him of the Vrishni race. Therefore do we worship Krishna amongst the best and the oldest, and not others. It behoveth thee not to say so. Let thy understanding be never so. I have, O king, waited upon many persons that are old in knowledge. I have heard from all those wise men, while talking; of the numerous much-regarded attributes of the accomplished Sauri. I have also heard many times all the acts recited by people that Krishna of great intelligence hath performed since his birth. And, O king of Chedi, we do not from caprice, or keeping in view our relationship or the benefits he may confer on us, worship Janarddana who is worshipped by the good on earth and who is the source of the happiness of every creature. We have offered unto him the first worship because of his fame, his heroism, his success. There is none here of even tender years whom we have not taken into consideration. Passing over many persons that are foremost for their virtues, we have regarded Hari as deserving of the first worship. Amongst the Brahmanas one that is superior in knowledge, amongst the Kshatriyas one that is superior in strength, amongst the Vaisyas one that is superior in possessions and wealth, and amongst the Sudras one that is superior in years, deserveth to be worshipped. In the matter of the worship offered unto Govinda, there are two reason, viz., knowledge of the Vedas and their branches, and also excess of strength. Who else is there in the world of men save Kesava that is so distinguished? Indeed, liberality, cleverness, knowledge of the Vedas, bravery, modesty, achievements, excellent intelligence, humility, beauty, firmness, contentment and prosperity—all dwell for ever in Achyuta. Therefore, ye kings; it behoveth ye to approve of the worship that hath been offered unto Krishna who is of great accomplishments, who as the preceptor, the father, the guru, is worthy of the Arghya and deserving of (everybody’s) worship. Hrishikesa is the sacrificial priest, the guru, worthy of being solicited to accept one’s daughter in marriage, the Snataka, the king, the friend: therefore hath Achyuta been worshipped by us. Krishna is the origin of the universe and that in which the universe is to dissolve. Indeed, this universe of mobile and immobile creatures hath sprung into existence from Krishna only. He is the unmanifest primal cause (Avyakta Prakriti), the creator, the eternal, and beyond the ken of all creatures. Therefore doth he of unfading glory deserve highest worship. The intellect, the seat of sensibility, the five elements, air, heat, water, ether, earth, and the four species of beings (oviparous, viviparous, born of filthy damp and vegetal) are all established in Krishna. The sun, the moon, the constellations, the planets, all the principal directions, the intermediate directions, are all established in Krishna. As the Agnihotra is the foremost among all Vedic sacrifices, as the Gayatri is the foremost among metres, as the king is the foremost among men, as the ocean is the foremost among all rivers, as the moon is the foremost among all constellations, as the sun is the foremost among all luminous bodies, as the Meru is the foremost among all mountains, as Garuda is the foremost among all birds, so as long as the upward, downward, and sideway course of the universe lasteth, Kesava is the foremost in all the worlds including the regions of the celestials. This Sisupala is a mere boy and hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna thus. This ruler of Chedi will never see virtue in that light in which one that is desirous of acquiring high merit will see it. Who is there among the old and the young or among these illustrious lords of earth that doth not regard Krishna as deserving of worship or that doth not worship Krishna? If Sisupala regardeth this worship as undeserved, it behoveth him to do what is proper in this matter.’”
"Bhishma then said, 'Anyone who doesn’t support the worship offered to Krishna, the oldest being in the universe, doesn’t deserve kind words or reconciliation. A true Kshatriya warrior, who defeats another Kshatriya in battle and then sets him free, becomes the teacher or master of that defeated warrior. I don’t see a single ruler in this assembly who hasn’t been defeated in battle by this son of the Satwata family. This one here, Krishna, who has unmatched glory, deserves to be worshipped not just by us, but by all three worlds as well. Countless Kshatriya warriors have fallen to Krishna in battle. The entire universe is supported by him from the Vrishni family. That’s why we worship Krishna among the best and oldest, not others. You shouldn’t say otherwise. Let your understanding not be misguided. I have, O king, sought guidance from many knowledgeable elders. I have listened to wise men talk about the numerous esteemed qualities of the great Sauri. I have heard many times the deeds performed by Krishna, who is highly intelligent, since his birth. And, O king of Chedi, we don’t worship Janarddana out of whim, personal ties, or for the benefits he may grant us; we worship him because he is revered by the good on earth and is the source of happiness for all creatures. We have given him the foremost worship because of his fame, heroism, and achievements. There is no one here, regardless of age, we have not considered. Among those deemed worthy for their virtues, we have acknowledged Hari as deserving of the first worship. Among the Brahmanas, the one superior in knowledge; among Kshatriyas, the one superior in strength; among Vaisyas, the one superior in wealth; and among Sudras, the one superior in age, all deserve to be worshipped. In the worship of Govinda, there are two reasons: knowledge of the Vedas and their branches, and also exceptional strength. Who else in the world, except Kesava, stands out so prominently? Indeed, qualities like generosity, intelligence, Vedic knowledge, bravery, modesty, accomplishments, sharp intellect, humility, beauty, steadfastness, contentment, and prosperity—all reside forever in Achyuta. Therefore, you kings, you should approve of the worship offered to Krishna, who is highly accomplished and deserves to be honored as a teacher, father, and guru. Hrishikesa is the priest, the guru, worthy of being asked to accept one’s daughter in marriage, the Snataka, the king, and the friend; that is why we have worshipped Achyuta. Krishna is the source of the universe and the ultimate dissolution of it. Truly, this universe of living and non-living beings has come into existence through Krishna alone. He is the unmanifest primal cause, the creator, eternal, and beyond all understanding. Therefore, he with everlasting glory deserves the highest worship. The mind, the senses, the five elements, air, heat, water, ether, earth, and the four types of beings (those that lay eggs, live births, born from the wet, and plants) are all found in Krishna. The sun, the moon, constellations, planets, and all directions are also established in Krishna. Just as the Agnihotra is the most important among all Vedic sacrifices, as the Gayatri is the most significant among verses, as the king is the highest among men, as the ocean is the greatest among rivers, as the moon is the foremost among constellations, as the sun is the chief among luminous bodies, as Meru is the highest among mountains, and as Garuda is the greatest among birds, so long as the universe continues its course upwards, downwards, and sideways, Kesava is the foremost in all worlds, including the celestial realms. This Sisupala is just a young boy and doesn’t know Krishna, and speaks of him this way everywhere. This ruler of Chedi will never see virtue as one seeking to acquire great merit would see it. Who among the young and the old, or among these illustrious leaders of the earth, does not regard Krishna as deserving of worship or does not worship him? If Sisupala thinks this worship is unworthy, he should act appropriately regarding this matter.'"
SECTION XXXVIII
“Vaisampayana said,—The mighty Bhishma ceased, having said this. Sahadeva then answered (Sisupala) in words of grave import, saying,—‘If amongst ye there be any king that cannot bear to see Kesava of dark hue, the slayer of Kesi, the possessor of immeasurable energy, worshipped by me, this my foot is placed on the heads of all mighty ones (like him). When I say this, let that one give me an adequate reply. And let those kings that possess intelligence approve the worship of Krishna who is the preceptor, the father, the guru, and deserveth the Arghya and the worship (already offered unto him).’
“Vaisampayana said, — The mighty Bhishma stopped speaking after this. Sahadeva then replied to Sisupala in serious terms, saying, — ‘If there is any king among you who cannot stand to see Kesava, the dark-skinned one, the killer of Kesi, who has boundless energy, being honored by me, then my foot is on the heads of all powerful ones like him. I say this, so let that king respond appropriately. And let those kings who are wise support the worship of Krishna, who is the teacher, the father, the guru, and deserves the Arghya and the worship that has already been offered to him.’”
“When Sahadeva thus showed his foot, no one among those intelligent and wise and proud and mighty monarchs said anything. And a shower of flowers fell on Sahadeva’s head, and an incorporeal voice said—‘Excellent, excellent.’ Then Narada clad in black deer-skin, speaking of both the future and the past, that dispeller of all doubts, fully acquainted with all the worlds, said in the midst of innumerable creatures, these words of the clearest import,—‘Those men that will not worship the lotus-eyed Krishna should be regarded as dead though moving, and should never be talked to on any occasion.’”
“When Sahadeva showed his foot, none of those smart, wise, proud, and powerful kings said a word. A shower of flowers fell on Sahadeva’s head, and a voice from nowhere declared, ‘Excellent, excellent.’ Then Narada, dressed in black deer-skin and knowledgeable about both the future and the past, who clears away all doubts and understands all the worlds, spoke these clear words in front of countless beings: ‘Those who refuse to worship the lotus-eyed Krishna should be considered dead even if they are still moving, and should never be spoken to at any time.’”
“Vaisampayana continued,—Then that god among men, Sahadeva cognisant of the distinction between a Brahmana and a Kshatriya, having worshipped those that deserved worship, completed that ceremony. But upon Krishna having received the first worship, Sunitha (Sisupala) that mower of foes—with eyes red as copper from anger, addressed those rulers of men and said,—‘When I am here to head ye all, what are ye thinking of now? Arrayed let us stand in battle against the assembled Vrishnis and the Pandavas?’ And the bull of the Chedis, having thus stirred the kings up, began to consult with them how to obstruct the completion of the sacrifice. All the invited monarchs who had come to the sacrifice, with Sunitha as their chief, looked angry and their faces became pale. They all said, ‘We must so act that the final sacrificial rite performed by Yudhishthira and the worship of Krishna may not be regarded as having been acquiesced in by us. And impelled by a belief in their power and great assurance, the kings, deprived of reason through anger, began to say this. And being moved by self-confidence and smarting under the insult offered unto them, the monarchs repeatedly exclaimed thus. Though their friends sought to appease them, their faces glowed with anger like those of roaring lions driven away from their preys. Krishna then understood that the vast sea of monarchs with its countless waves of troops was preparing for a terrific rush.”
“Vaisampayana continued,—Then that great man, Sahadeva, aware of the difference between a Brahmana and a Kshatriya, having honored those worthy of honor, finished that ceremony. But when Krishna received the first worship, Sunitha (Sisupala), with eyes red as copper from anger, spoke to the rulers and said,—‘When I am here to lead you all, what are you thinking? Let's stand ready for battle against the gathered Vrishnis and the Pandavas?’ And the bull of the Chedis, having stirred up the kings, began to discuss with them how to stop the completion of the sacrifice. All the invited kings, led by Sunitha, looked angry and their faces turned pale. They all said, ‘We must act in a way that Yudhishthira's final sacrificial rite and Krishna's worship are not seen as approved by us.’ Driven by a belief in their power and confidence, the kings, losing their reason in anger, kept saying this. Fueled by self-assurance and stung by the insult they felt, the monarchs repeatedly exclaimed in this way. Even though their friends tried to calm them, their faces burned with rage like roaring lions driven away from their kills. Krishna then realized that the vast sea of kings, with its countless waves of troops, was preparing for a fierce charge.”
SECTION XXXIX
(Sisupala-badha Parva)
“Vaisampayana said,—Beholding that vast assembly of kings agitated with wrath, even like the terrific sea agitated by the winds that blow at the time of the universal dissolution, Yudhishthira addressing the aged Bhishma, that chief of intelligent men and the grandsire of the Kurus, even like Puruhita (Indra) that slayer of foes, of abundant energy addressing Vrihaspati, said,—‘This vast ocean of kings, hath been agitated by wrath. Tell me, O Grandsire, what I should do in view of this. O Grandsire, now what I should do that my sacrifice may not be obstructed and my subjects may not be injured.’
“Vaisampayana said, —Seeing that huge gathering of kings stirred up with anger, like the fierce sea roiling from the winds at the time of the world's end, Yudhishthira turned to the elderly Bhishma, the wisest among men and the patriarch of the Kurus, just as Puruhita (Indra), the vanquisher of enemies, full of strength, speaks to Vrihaspati. He said, —‘This vast ocean of kings has been stirred by anger. Tell me, O Grandsire, what I should do about this. O Grandsire, what can I do to ensure that my sacrifice is not disrupted and that my people are not harmed?’”
“When king Yudhishthira the just, conversant with morality, said this, Bhishma the grandsire of the Kurus, spoke these words in reply,—‘Fear not, O tiger of the Kurus. Can the dog slay the lion? I have before this found out a way that is both beneficial and comfortable to practise. As dogs in a pack approaching the lion that is asleep bark together, so are all these lords of earth. Indeed, O child, like dogs before the lion, these (monarchs) are barking in rage before the sleeping lion of the Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh up, this chief of the Chedis—this lion among men—maketh these monarchs look like lions. O child, O thou foremost of all monarchs, this Sisupala possessed of little intelligence is desirous of taking along with him all these kings, through the agency of him who is the soul of the universe, to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of taking back unto himself the energy that existeth in this Sisupala. O Chief of all intelligent men, O son of Kunti, the intelligence of this wicked-minded king of the Chedis, as also of all these monarchs, hath become perverse. Indeed, the intelligence of all those whom this tiger among men desireth to take unto himself, becometh perverse even like that of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as also the destroyer of all created beings of the four species, (oviparous, etc.,) existing in the three worlds.’”
"When King Yudhishthira, who values justice, said this, Bhishma, the elder of the Kurus, replied, 'Don't be afraid, O tiger of the Kurus. Can a dog defeat a lion? I have found a method that is both beneficial and easy to follow. Just as dogs in a pack bark together when they find a lion sleeping, so do these lords of the earth. Indeed, O child, like dogs before a lion, these monarchs are barking in anger before the sleeping lion of the Vrishni clan. Achyuta
“Vaisampayana continued—Then the ruler of Chedis, having heard these words of Bhishma, addressed the latter, O Bharata, in words that were stern and rough.”
“Vaisampayana continued—Then the king of Chedis, having heard Bhishma's words, spoke to him, O Bharata, with a harsh and serious tone.”
SECTION XL
‘Sisupala said,—‘Old and infamous wretch of thy race, art thou not ashamed of affrighting all these monarchs with these numerous false terrors! Thou art the foremost of the Kurus, and living as thou dost in the third state (celibacy) it is but fit for thee that thou shouldst give such counsel that is so wide of morality. Like a boat tied to another boat or the blind following the blind, are the Kurus who have thee for their guide. Thou hast once more simply pained our hearts by reciting particularly the deeds of this one (Krishna), such as the slaying of Putana and others. Arrogant and ignorant as thou art, and desirous of praising Kesava, why doth not this tongue of thine split up into a hundred parts? How dost thou, superior as thou art in knowledge, desire to praise that cow-boy in respect of whom even men of little intelligence may address invectives? If Krishna in his infancy slew a vulture, what is there remarkable in that, or in that other feat of his, O Bhishma, viz., in his slaughter of Aswa and Vrishava, both of whom were unskilled in battle? If this one threw drown by a kick an inanimate piece of wood, viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what is there remarkable in this one’s having supported for a week the Govardhan mount which is like an anthill? ‘While sporting on the top of a mountain this one ate a large quantity of food,’—hearing these words of thine many have wondered exceedingly. But, O thou who art conversant with the rules of morality, is not this still more wrongful that that great person, viz., Kansa, whose food this one ate, hath been slain by him? Thou infamous one of the Kuru race, thou art ignorant of the rules of morality. Hast thou not ever heard, from wise men speaking unto thee, what I would now tell thee? The virtuous and the wise always instruct the honest that weapons must never be made to descend upon women and kine and Brahmanas and upon those whose food hath been taken, as also upon those whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these teachings hath been thrown away by thee. O infamous one of the Kuru race, desiring to praise Kesava, thou describest him before me as great and superior in knowledge and in age, as if I knew nothing. If at thy word, O Bhishma, one that hath slain women (meaning Putana) and kine be worshipped, then what is to become of this great lesson? How can one who is such, deserve praise, O Bhishma? ‘This one is the foremost of all wise men,—‘This one is the lord of the universe’—hearing these words of thine, Janarddana believeth that these are all true. But surely, they are all false. The verses that a chanter sings, even if he sings them often, produce no impression on him. And every creature acts according to his disposition, even like the bird Bhulinga (that picks the particles of flesh from between the lion’s teeth, though preaching against rashness). Assuredly thy disposition is very mean. There is not the least doubt about it. And so also, it seemeth, that the sons of Pandu who regard Krishna as deserving of worship and who have thee for their guide, are possessed of a sinful disposition. Possessing a knowledge of virtue, thou hast fallen off from the path of the wise. Therefore thou art sinful. Who, O Bhishma, knowing himself to be virtuous and superior in knowledge, will so act as thou hast done from motives of virtue? If thou knowest the ways of the morality, if thy mind is guided by wisdom, blessed be thou. Why then, O Bhishma, was that virtuous girl Amva, who had set her heart upon another, carried off by thee, so proud of wisdom and virtue? Thy brother Vichitravirya conformably to the ways of the honest and the virtuous, knowing that girl’s condition, did not marry her though brought by thee. Boasting as thou dost of virtue, in thy very sight, upon the widow of thy brother were sons begotten by another according to the ways of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which thou leadest either from ignorance or from impotence, is fruitless. O thou who art conversant with virtue, I do not behold thy well-being. Thou who expoundest morality in this way dost not seem to have ever waited upon the old. Worship, gift, study,—sacrifices distinguished by large gifts to the Brahmanas,—these all equal not in merit even one-sixteenth part of that which is obtainable by the possession of a son. The merit, O Bhishma, that is acquired by numberless vows and fasts assuredly becomes fruitless in the case of one that is childless. Thou art childless and old and the expounder of false morality. Like the swan in the story, thou shalt now die at the hands of thy relatives. Other men possessed of knowledge have said this of old. I will presently recite it fully in thy hearing.
‘Sisupala said, “Old and infamous wretch of your race, aren’t you ashamed of scaring all these kings with your countless false fears? You are the leader of the Kurus, and living in celibacy as you do, it’s fitting that you give such morally bankrupt advice. The Kurus, following you as their guide, are like boats tied to one another or the blind leading the blind. You have once again hurt our hearts by recounting the deeds of this one (Krishna), like the killing of Putana and others. Arrogant and ignorant as you are, and eager to praise Kesava, why doesn’t your tongue split into a hundred pieces? How can you, who are supposedly knowledgeable, desire to exalt that cowherd whom even simple-minded people may insult? If Krishna in his infancy killed a vulture, what’s so impressive about that, or his other feats, O Bhishma, like killing Aswa and Vrishava, both of whom were untrained in battle? If this one kicked over a piece of wood, namely, a cart, what’s so amazing about it, O Bhishma? O Bhishma, what’s remarkable about this one having held up the Govardhan mountain for a week, which is like an anthill? ‘While having fun on top of a mountain he ate a large amount of food’—hearing this from you has astonished many. But you, who know the rules of morality, isn’t this even worse, considering that the great Kansa, whose food he consumed, has been slain by him? You infamous one of the Kuru race, you’re ignorant of morality. Haven’t you ever listened to wise men when they’ve spoken to you about what I’m about to tell you? The virtuous and wise always teach the honest that weapons should never be used against women, cattle, Brahmins, or those whose food has been taken, nor against those whose hospitality has been enjoyed. It seems, O Bhishma, you have cast aside all these teachings. O infamous Kuru, wanting to praise Kesava, you depict him before me as great and superior in wisdom and age, as if I know nothing. If what you say, O Bhishma, is true, and one who has killed women (referring to Putana) and cattle is to be worshipped, then what happens to this great lesson? How can such a person deserve praise, O Bhishma? ‘This one is the foremost of all wise men,—‘This one is the lord of the universe’—upon hearing your words, Janarddana believes all this to be true. But surely, they are all false. The verses that a singer recites, even if sung often, leave no impression on him. Every creature behaves according to its nature, like the bird Bhulinga (which picks flesh from a lion’s teeth while preaching caution). Undoubtedly your nature is very vile. There is no doubt about it. It seems as though the sons of Pandu, who regard Krishna as worthy of worship and follow your lead, share in this sinful nature. Though knowledgeable in virtue, you have strayed from the path of the wise. Therefore, you are sinful. Who, O Bhishma, knowing himself to be virtuous and superior in knowledge, will act as you have from motives of virtue? If you truly understand the ways of morality, if your mind is guided by wisdom, blessed be you. Why then, O Bhishma, did you carry off that virtuous girl Amva, who had her heart set on another? Your brother Vichitravirya, adhering to the ways of the honest and virtuous, didn’t marry her when brought by you, knowing her situation. Boasting of your virtue, before your very eyes, sons were born to your brother’s widow by another, according to the ways of the honest. Where is your virtue, O Bhishma? This celibacy you uphold, whether out of ignorance or impotence, is pointless. O you who are acquainted with virtue, I don’t see your well-being. You who preach morality this way don’t seem to have ever respected the elders. Worship, gifts, study—sacrifices with generous offerings to the Brahmins—these all don’t carry the same merit as having a son. The merit, O Bhishma, acquired through countless vows and fasts surely becomes worthless for someone who is childless. You are childless and old, and a proponent of false morality. Like the swan in the story, you will now meet your death at the hands of your relatives. Others knowledgeable have stated this long ago. I will soon recount it fully for you.”
“There lived of yore an old swan on the sea-coast. Ever speaking of morality, but otherwise in his conduct, he used to instruct the feathery tribe. Practise ye virtue and forego sin,—these were the words that other truthful birds, O Bhishma, constantly heard him utter And the other oviparous creatures ranging the sea, it hath been heard by us, O Bhishma use for virtue’s sake to bring him food. And, O Bhishma, all those other birds, keeping their eggs, with him, ranged and dived in the waters of the sea. And the sinful old swan, attentive to his own pursuits, used to eat up the eggs of all those birds that foolishly trusted in him. After a while when the eggs were decreasing in number, a bird of great wisdom had his suspicions roused and he even witnessed (the affair) one day. And having witnessed the sinful act of the old swan, that bird in great sorrow spoke unto all the other birds. Then, O thou best of the Kurus, all those birds witnessing with their own eyes the act of the old swan, approached that wretch of false conduct and slew him.
Once upon a time, there was an old swan by the sea. He constantly talked about morality, yet his actions said otherwise. He would tell the other birds to practice virtue and avoid sin—these were the words that other honest birds, O Bhishma, often heard him say. The other creatures of the sea, we learned, would bring him food out of a sense of virtue. And, O Bhishma, all those other birds would keep their eggs with him while they swam and dived in the sea. The sinful old swan, focused on his own interests, would eat the eggs of those birds that naively trusted him. Eventually, when the number of eggs began to dwindle, a wise bird grew suspicious and witnessed the act one day. After seeing the old swan's betrayal, that bird sadly spoke to the others. Then, O best of the Kurus, all those birds who saw the swan's wrongdoing confronted the deceitful old swan and put an end to him.
“Thy behaviour, O Bhishma, is even like that of the old swan. These lords of earth might slay thee in anger like those creatures of the feathery tribe slaying the old swan. Persons conversant with the Puranas recite a proverb, O Bhishma, as regards this occurrence, I shall, O Bharata, repeat it to thee fully. It is even this: O thou that supportest thyself on thy wings, though thy heart is affected (by the passions), thou preachest yet (of virtue); but this thy sinful act of eating up the eggs transgresseth thy speech!”
“Your behavior, Bhishma, is just like that of the old swan. These powerful leaders could kill you out of anger, just like those birds would kill the old swan. People who know the Puranas often say a proverb about this situation, and I, Bharata, will share it with you completely. Here it is: O you who rely on your wings, even though your heart is swayed by emotions, you still speak of virtue; yet your sinful act of eating the eggs contradicts what you preach!”
SECTION XLI
“Sisupala said,—“That mighty king Jarasandha who desired not to fight with Krishna, saying ‘He is a slave,’ was worthy of my greatest esteem. Who will regard as praiseworthy the act which was done by Kesava, as also by Bhima and Arjuna, in the matter of Jarasandha’s death? Entering by an improper gate, disguised as a Brahmana, thus Krishna observed the strength of king Jarasandha. And when that monarch offered at first unto this wretch water to wash his feet, it was then that he denied his Brahmanahood from seeming motives of virtue. And when Jarasandha, O thou of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat, it was this Krishna that refused that monarch’s request. If this one is the lord of the universe, as this fool representeth him to be, why doth he not regard himself as a Brahmana? This, however, surpriseth me greatly that though thou leadest the Pandavas away from the path of the wise, they yet regard thee as honest. Or, perhaps, this is scarcely a matter of surprise in respect of those that have thee, O Bharata, womanish in disposition and bent down with age, for their counsellor in everything.”
“Sisupala said, 'That powerful king Jarasandha, who didn’t want to fight Krishna and called him a slave, had my utmost respect. Who would consider Kesava's actions, along with those of Bhima and Arjuna, during Jarasandha's death as commendable? Disguised as a Brahmana and sneaking in through an improper entrance, Krishna assessed King Jarasandha's strength. When that king first offered this wretch water to wash his feet, it was then that he denied his Brahmanahood for reasons that seemed virtuous. And when Jarasandha, O you of the Kuru lineage, invited Krishna, Bhima, and Dhananjaya to eat, Krishna was the one who turned down the king's request. If this guy is indeed the lord of the universe, as this fool claims, why doesn’t he consider himself a Brahmana? What surprises me the most is that although you lead the Pandavas away from the wise path, they still see you as honest. Or maybe it’s not surprising for those who see you, O Bharata, as weak and burdened by age, to look to you for guidance in everything.'”
“Vaisampayana continued,—Hearing these words of Sisupala, harsh both in import and sound, that foremost of mighty men, Bhimasena endued with energy became angry. And his eyes, naturally large and expanding and like unto lotus leaves became still more extended and red as copper under the influence of that rage. And the assembled monarchs beheld on his forehead three lines of wrinkles like the Ganga of treble currents on the treble-peaked mountain. When Bhimasena began to grind his teeth in rage, the monarchs beheld his face resembling that of Death himself, at the end of the Yuga, prepared to swallow every creature. And as the hero endued with great energy of mind was about to leap up impetuously, the mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the celestial generalissimo). And, O Bharata, Bhima’s wrath was soon appeased by Bhishma, the grand-sire of the Kurus, with various kinds of counsel. And Bhima, that chastiser of foes, could not disobey Bhishma’s words, like the ocean that never transgresseth (even when swollen with the waters of the rainy season) its continents. But, O king, even though Bhima was angry, the brave Sisupala depending on his own manhood, did not tremble in fear. And though Bhima was leaping up impetuously every moment, Sisupala bestowed not a single thought on him, like a lion that recks not a little animal in rage. The powerful king of Chedi, beholding Bhima of terrible prowess in such rage, laughingly said,—‘Release him, O Bhishma! Let all the monarchs behold him scorched by my prowess like an insect in fire.’ Hearing these words of the ruler of the Chedis, Bhishma, that foremost of the Kurus and chief of all intelligent men, spoke unto Bhima these words.”
“Vaisampayana continued, — After hearing Sisupala's harsh and cutting words, the mighty Bhimasena, filled with energy, grew angry. His naturally large eyes, like open lotus petals, widened even more and turned a coppery red from rage. The assembled kings noticed three lines of wrinkles forming on his forehead, resembling the Ganga’s triple currents flowing down a mountain with three peaks. As Bhimasena started to grind his teeth in fury, his face looked like Death himself at the end of an age, ready to consume everything. Just as the powerful Bhima was about to leap up aggressively, the strong-armed Bhishma caught him like Mahadeva seizing Mahasena, the celestial commander. And, O Bharata, Bhima’s anger was soon calmed by Bhishma, the elder of the Kurus, with various pieces of advice. The fierce Bhima could not disobey Bhishma, just as the ocean does not overflow its shores even when swollen with rainwater. But, O king, even with Bhima’s anger, brave Sisupala stood firm, relying on his own strength, unafraid. Though Bhima seemed ready to leap at any moment, Sisupala paid him no mind, like a lion disregarding a small creature in a fit of rage. The powerful king of Chedi, seeing Bhima’s terrible fury, laughed and said, — ‘Let him go, O Bhishma! Let all the kings see him scorched by my might like an insect caught in fire.’ Hearing the Chedi king's words, Bhishma, the foremost of the Kurus and the wisest of men, spoke to Bhima.”
SECTION XLII
“Bhishma said,—This Sisupala was born in the line of the king of Chedi with three eyes and four hands. As soon as he was born, he screamed and brayed like an ass. On that account, his father and mother along with their relatives, were struck with fear. And beholding these extraordinary omens, his parents resolved to abandon him. But an incorporeal voice, about this time, said unto the king and his wife with their ministers and priest, all with hearts paralysed by anxiety, those words,—‘This thy son, O king, that hath been born will become both fortunate and superior in strength. Therefore thou hast no fear from him. Indeed cherish the child without anxiety. He will not die (in childhood). His time is not yet come. He that will slay him with weapons hath also been born.’ Hearing these words, the mother, rendered anxious by affection for her son, addressed the invisible Being and said,—I bow with joined hands unto him that hath uttered these words respecting my son; whether he be an exalted divinity or any other being, let him tell me another word, I desire to hear who will be the slayer of this my son. The invisible Being then said,—‘He upon whose lap this child being placed the superfluous arms of his will fall down upon the ground like a pair of five-headed snakes, and at the sight of whom his third eye on the forehead will disappear, will be his slayer?’ Hearing of the child’s three eyes and four arms as also of the words of the invisible Being, all the kings of the earth went to Chedi to behold him. The king of Chedi worshipping, as each deserved, the monarchs that came, gave his child upon their laps one after another. And though the child was placed upon the laps of a thousand kings, one after another, yet that which the incorporeal voice had said came not to pass. And having heard of all this at Dwaravati, the mighty Yadava heroes Sankarshana and Janarddana also went to the capital of the Chedis, to see their father’s sister—that daughter of the Yadavas (the queen of Chedi) And saluting everybody according to his rank and the king and queen also, and enquiring after every body’s welfare, both Rama and Kesava took their seats. And after those heroes had been worshipped, the queen with great pleasure herself placed the child on the lap of Damodara. As soon as the child was placed on his lap, those superfluous arms of his fell down and the eye on his forehead also disappeared. And beholding this, the queen in alarm and anxiety begged of Krishna a boon. And she said,—‘O mighty-armed Krishna, I am afflicted with fear; grant me a boon. Thou art the assurer of all afflicted ones and that the dispeller of everybody’s fear. Thus addressed by her. Krishna, that son of the Yadu race, said—‘Fear not, O respected one. Thou art acquainted with morality. Thou needest have no fear from me. What boon shall I give thee? What shall I do, O aunt? Whether able or not, I shall do thy bidding.’—Thus spoken to by Krishna, the queen said, ‘O thou of great strength, thou wilt have to pardon the offences of Sisupala for my sake. O tiger of the Yadu race. Know O lord, even this is the boon that I ask.’ Krishna then said, ‘O aunt, even when he will deserve to be slain, I will pardon an hundred offences of his. Grieve thou not.’
Bhishma said, “This Sisupala was born into the royal family of Chedi with three eyes and four hands. As soon as he was born, he screamed and brayed like a donkey. Because of this, his father and mother, along with their relatives, were filled with fear. Seeing these strange signs, his parents decided to abandon him. But at that moment, a disembodied voice spoke to the king and his wife, along with their ministers and priest, all of whom were gripped by anxiety, saying, ‘This son of yours, O king, who has just been born will become both fortunate and incredibly strong. So you need not fear him. Cherish the child without worry. He will not die in childhood. His time has not yet come. The one who will kill him with weapons has also been born.’ Hearing these words, the mother, worried out of love for her son, addressed the invisible being and said, ‘I bow with joined hands to the one who has spoken these words about my son; whether he is a great deity or something else, let him tell me another word. I wish to know who will be the slayer of my son.’ The invisible being then said, ‘He upon whose lap this child is placed, his extra arms will fall to the ground like a set of five-headed snakes, and at the sight of him, the third eye on his forehead will disappear; he will be the one to kill your son.’ After hearing about the child’s three eyes and four arms, as well as the words of the invisible being, all the kings of the earth went to Chedi to see him. The king of Chedi welcomed the arriving monarchs with the respect they deserved and placed his child on their laps one by one. Although the child was placed on the laps of a thousand kings one after another, nothing the disembodied voice had predicted happened. After learning about all this in Dwaravati, the mighty Yadava heroes Sankarshana and Janarddana also went to the capital of Chedi to see their father’s sister, the queen. After greeting everyone according to their status, including the king and queen, and inquiring about everyone's well-being, both Rama and Kesava took their seats. Once they had been honored, the queen happily placed the child on the lap of Damodara. As soon as the child was on his lap, those extra arms fell off, and the eye on his forehead disappeared. Seeing this, the queen, filled with alarm and anxiety, asked Krishna for a boon. She said, ‘O mighty-armed Krishna, I am filled with fear; grant me a boon. You are the protector of all who are troubled and the one who dispels everyone’s fears.’ Responding to her, Krishna, the son of the Yadu race, said, ‘Do not fear, O respected one. You are familiar with righteousness. You need not fear from me. What boon shall I give you? What shall I do, O aunt? I will fulfill your wishes, whether I can or not.’ Thus addressed by Krishna, the queen said, ‘O great strength, you must forgive Sisupala’s offenses for my sake. O noble Yadu, know that this is the boon I ask.’ Krishna then replied, ‘O aunt, even when he deserves to be slain, I will forgive one hundred of his offenses. Do not grieve.’”
“Bhishma continued,—‘Even thus, O Bhima, is this wretch of a king—Sisupala of wicked heart, who, proud of the boon granted by Govinda, summons thee to battle!’”
“Bhishma continued, ‘Even so, O Bhima, this despicable king—Sisupala with his evil heart, who, full of pride from the favor given by Govinda, challenges you to a fight!’”
SECTION XLIII
“Bhishma said,—The will under which the ruler of Chedi summoneth thee to fight though thou art of strength that knoweth no deterioration, is scarcely his own intention. Assuredly, this is the purpose of Krishna himself, the lord of the universe. O Bhima, what king is there on earth that would dare abuse me thus, as this wretch of his race, already possessed by Death, hath done to-day? This mighty-armed one is, without doubt, a portion of Hari’s energy. And surely, the Lord desireth to take back unto himself that energy of his own. In consequence of this, O tiger of the Kuru race, this tiger-like king of Chedi, so wicked of heart, roareth in such a way caring little for us all.”
“Bhishma said, ‘The reason the ruler of Chedi is calling you to fight, even though you are incredibly strong, isn't really his own decision. It's definitely Krishna's will, the lord of the universe. O Bhima, what king on earth would be foolish enough to insult me like this, as this wretched man from his own lineage, already doomed to death, has done today? This powerful warrior is undoubtedly a part of Hari’s energy. And surely, the Lord wants to reclaim that energy for Himself. Because of this, O fierce one of the Kuru clan, this ruthless king of Chedi is roaring in such a way, showing little care for any of us.’”
“Vaisampayana continued,—“Hearing these words of Bhishma, the king of Chedi could bear no more, He then replied in rage unto Bhishma in these words.—
“Vaisampayana continued,—“Hearing these words from Bhishma, the king of Chedi could take it no longer. He then responded in anger to Bhishma with these words.—
‘Let our foes, O Bhishma, be endued with that prowess which this Kesava hath, whom thou like a professional chanter of hymns praisest, rising repeatedly from thy seat. If thy mind, O Bhishma, delighteth so in praising others, then praise thou these kings, leaving off Krishna. Praise thou this excellent of kings, Darada, the ruler of Valhika, who rent this earth as soon as he was born. Praise thou, O Bhishma, this Karna, the ruler of the territories of Anga and Vanga, who is equal in strength unto him of a thousand eyes, who draweth a large bow, who endued with mighty arms owneth celestial ear-rings of heavenly make with which he was born and this coat of mail possessing the splendour of the rising sun, who vanquished in a wrestling encounter the invincible Jarasandha equal unto Vasava himself, and who tore and mangled that monarch. O Bhishma, praise Drona and Aswatthaman, who both father and son, are mighty warriors, worthy of praise, and the best of Brahmanas, and either of whom, O Bhishma, if enraged could annihilate this earth with its mobile and immobile creatures, as I believe. I do not behold, O Bhishma, the king that is equal in battle unto Drona or Aswatthaman. Why wishest thou not to praise them? Passing over Duryyodhana, that mighty-armed king of kings, who is unequalled in whole earth girt with her seas and king Jayadratha accomplished in weapons and endued with great prowess, and Druma the preceptor of the Kimpurushas and celebrated over the world for prowess, and Saradwata’s son, old Kripa, the preceptor of the Bharata princes and endued with great energy, why dost thou praise Kesava? Passing over that foremost of bowmen—that excellent of kings, Rukmin of great energy, why praisest thou Kesava? Passing over Bhishmaka of abundant energy, and king Dantavakra, and Bhagadatta known for his innumerable sacrificial stakes, and Jayatsena the king of the Magadha, and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of abundant energy, why dost thou praise Kesava? And, O Bhishma, if thy mind is always inclined to sing the praises of others, why dost thou not praise Salya and other rulers of the earth? O king, what can be done by me when (it seemeth) thou hast not heard anything before from virtuous old men giving lessons in morality? Hast thou never heard, O Bhishma, that reproach and glorification, both of self and others, are not practices of those that are respectable? There is no one that approveth thy conduct, O Bhishma, in unceasingly praising with devotion, from ignorance alone, Kesava so unworthy of praise. How dost thou, from thy wish alone, establish the whole universe in the servitor and cowherd of Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not conformable to thy true nature, like to what may be in the bird Bhulinga, as hath already been said by me. There is a bird called Bhulinga living on the other side of the Himavat. O Bhishma, that bird ever uttereth words of adverse import. Never do anything rash,—this is what she always sayeth, but never understandeth that she herself always acteth very rashly. Possessed of little intelligence that bird picketh from the lion’s mouth the pieces of flesh sticking between the teeth, and at a time when the lion is employed in eating. Assuredly, O Bhishma, that bird liveth at the pleasure of the lion. O sinful wretch, thou always speakest like that bird. And assuredly, O Bhishma, thou art alive at the pleasure only of these kings. Employed in acts contrary to the opinions of all, there is none else like thee!”
"Let our enemies, Bhishma, be endowed with the same strength that this Kesava has, whom you, like a professional singer of hymns, praise while rising repeatedly from your seat. If your mind finds so much joy in praising others, then praise these kings instead of Krishna. Praise this great king, Darada, the ruler of Valhika, who shook the earth upon his birth. Praise this Karna, the ruler of Anga and Vanga, who is as strong as him with a thousand eyes, who wields a massive bow, and who possesses powerful arms and heavenly earrings made at birth along with a coat of armor that shines like the rising sun. He defeated the unbeatable Jarasandha in battle, who is equal to Indra himself, and destroyed that king. Bhishma, praise Drona and Ashwatthama, both a father and son, who are mighty warriors worthy of admiration and the best of Brahmanas; either of whom, if angered, could erase the earth along with all its creatures, as I believe. I don’t see anyone, Bhishma, who can match Drona or Ashwatthama in battle. Why do you not praise them? Skipping over Duryodhana, that powerful king of kings, who has no equal across the earth surrounded by oceans, and King Jayadratha, skilled in weapons and endowed with great strength, and Druma, the teacher of the Kimpurushas known for his prowess, and Kripa, the old teacher of the Bharata princes filled with energy, why do you praise Kesava? Ignoring the top archer, the excellent king Rukmin who is filled with strength, why do you celebrate Kesava? Skipping Bhishmaka, full of energy, King Dantavakra, and Bhagadatta known for his countless sacrifices, Jayatsena the king of Magadha, Virata and Drupada, Sakuni and Vrihadvala, Vinda and Anuvinda of Avant Pandya, Sweta Uttama Sankhya who is prosperous, the proud Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga, filled with energy, why do you praise Kesava? And, Bhishma, if you’re always inclined to sing the praises of others, why don’t you praise Salya and other rulers of the earth? O king, what can I say when it seems you haven’t listened to virtuous elders teaching moral lessons? Haven’t you heard, Bhishma, that both blame and praise, whether for oneself or for others, aren't attributes of respectable people? No one approves of your behavior, Bhishma, for endlessly praising, out of ignorance, the unworthy Kesava. How can you, by your own desire, set the whole universe in the service of the cowherd of Bhoja (Kansa)? Perhaps this inclination of yours isn’t true to your nature, similar to what can be found in the bird Bhulinga, as I’ve already mentioned. There is a bird called Bhulinga living on the other side of the Himalayas. Bhishma, that bird always utters words of negative meaning. "Never be rash," that’s what it continuously says, but fails to realize that it itself acts very rashly. Lacking intelligence, that bird picks out pieces of flesh caught between a lion’s teeth while the lion is busy eating. Truly, Bhishma, that bird lives at the whim of the lion. You, O sinful wretch, speak just like that bird. And indeed, Bhishma, you survive only at the pleasure of these kings. Committing acts contrary to everyone’s opinions, there’s none like you!"
“Vaisampayana continued,—Hearing these harsh words of the ruler of Chedi, Bhishma, O king, said in the hearing of the king of Chedi,—‘Truly am I alive at the pleasure of these rulers of earth. But I do regard these kings as not equal to even a straw.’ As soon as these words were spoken by Bhishma, the kings became inflamed with wrath. And the down of some amongst them stood erect and some began to reprove Bhishma. And hearing those words of Bhishma, some amongst them, that were wielders of large bows exclaimed, ‘This wretched Bhishma, though old, is exceedingly boastful. He deserveth not our pardon. Therefore, ye kings, incensed with rage as this Bhishma is, it is well that this wretch were slain like an animal, or, mustering together, let us burn him in a fire of grass or straw.’ Hearing these words of the monarchs, Bhishma the grand-sire of the Kurus, endued with great intelligence, addressing those lords of earth, said,—‘I do not see the end of our speeches, for words may be answered with words. Therefore, ye lords of earth, listen ye all unto what I say. Whether I be slain like an animal or burnt in a fire of grass and straw, thus do I distinctly place my foot on the heads of ye all. Here is Govinda, that knoweth no deterioration. Him have we worshipped. Let him who wisheth for speedy death, summon to battle Madhava of dark hue and the wielder of the discus and the mace; and falling enter into and mingle with the body of this god!”
“Vaisampayana continued,—Upon hearing the harsh words of the king of Chedi, Bhishma, O king, said in the hearing of the king of Chedi,—‘I am truly here at the mercy of these earthly rulers. But I see these kings as less than nothing.’ As soon as Bhishma spoke these words, the kings were filled with rage. Some of them bristled with anger, while others began to scold Bhishma. Hearing Bhishma's remarks, some of the powerful bowmen among them shouted, ‘This wretched Bhishma, though old, is incredibly arrogant. He doesn’t deserve our mercy. Therefore, you kings, since Bhishma is consumed with rage, it would be best to kill this scoundrel like an animal, or let’s gather together and burn him in a fire of grass or straw.’ Hearing the words of the kings, Bhishma, the revered elder of the Kurus, filled with wisdom, spoke to those lords of the earth,—‘I don’t see an end to our discussion, as words can only be countered with words. So, you lords of the earth, listen to what I have to say. Whether I am killed like an animal or burned in a fire of grass and straw, I clearly stand over all of you. Here is Govinda, who knows no decline. He is whom we have worshipped. Let whoever desires a quick death challenge Madhava, the dark one, the wielder of the discus and the mace; and upon defeat, may they enter and mingle with the body of this god!’”
SECTION XLIV
“Vaisampayana said,—Hearing these words of Bhishma, the ruler of Chedi endued with exceeding prowess, desirous of combating with Vasudeva addressed him and said,—O Janarddana, I challenge thee. Come, fight with me until I slay thee today with all the Pandavas. For, O Krishna, the sons of Pandu also, who disregarding the claims of all these kings, have worshipped thee who art no king, deserve to be slain by me along with thee. Even this is my opinion, O Krishna, that they who from childishness have worshipped thee, as if thou deservest it, although thou art unworthy of worship, being only a slave and a wretch and no king, deserve to be slain by me.’ Having said this, that tiger among kings stood there roaring in anger. And after Sisupala had ceased, Krishna addressing all the kings in the presence of the Pandavas, spoke these words in a soft voice.—‘Ye kings, this wicked-minded one, who is the son of a daughter of the Satwata race, is a great enemy of us of the Satwata race; and though we never seek to injure him, he ever seeketh our evil. This wretch of cruel deeds, ye kings, hearing that we had gone to the city of Pragjyotisha, came and burnt Dwaraka, although he is the son of my father’s sister. While king Bhoja was sporting on the Raivataka hill, this one fell upon the attendants of that king and slew and led away many of them in chains to his own city. Sinful in all his purpose, this wretch, in order to obstruct the sacrifice of my father, stole the sacrificial horse of the horse-sacrifice that had been let loose under the guard of armed men. Prompted by sinful motives, this one ravished the reluctant wife of the innocent Vabhru (Akrura) on her way from Dwaraka to the country of the Sauviras. This injurer of his maternal uncle, disguising himself in the attire of the king of Karusha, ravished also the innocent Bhadra, the princess of Visala, the intended bride of king Karusha. I have patiently borne all these sorrows for the sake of my father’s sister. It is, however, very fortunate that all this hath occurred today in the presence of all the kings. Behold ye all today the hostility this one beareth towards me. And know ye also all that he hath done me at my back. For the excess of that pride in which he hath indulged in the presence of all these monarchs, he deserveth to be slain by me. I am ill able to pardon today the injuries that he hath done me. Desirous of speedy death, this fool had desired Rukmini. But the fool obtained her not, like a Sudra failing to obtain the audition of the Vedas.”
Vaisampayana said, "After hearing Bhishma's words, the Chedi king, full of strength and eager to fight with Vasudeva, approached him and said, 'O Janarddana, I challenge you. Come, let’s battle until I defeat you today, along with all the Pandavas. For, O Krishna, the sons of Pandu, who have ignored the claims of all these kings and worshipped you, although you are not a king, deserve to be defeated by me along with you. This is my belief, O Krishna, that those who, out of foolishness, have worshipped you as if you are worthy of it—though you are unworthy of worship, being merely a servant and a lowly being—deserve to be defeated by me.' Having said this, that fierce king stood there roaring in anger. Once Sisupala finished speaking, Krishna, addressing all the kings in front of the Pandavas, spoke softly: 'O kings, this wicked-minded man, who is the son of a daughter of the Satwata clan, is a great enemy to us of the Satwata clan; and while we do not wish him harm, he perpetually seeks our destruction. This wretch, guilty of cruel acts, upon hearing that we had gone to Pragjyotisha, came and burned Dwaraka, despite being the son of my father’s sister. While King Bhoja was having fun on the Raivataka hill, this man attacked his attendants, killing many and taking others away in chains to his own city. Sinful in all his actions, this villain stole the sacrificial horse meant for my father's sacrifice, which was let loose under armed guard. Driven by wicked intentions, he also abducted the unwilling wife of the innocent Vabhru (Akrura) as she traveled from Dwaraka to the land of the Sauviras. This abuser of his maternal uncle, disguising himself as the king of Karusha, also violated the innocent Bhadra, the princess of Visala and intended bride of King Karusha. I have patiently endured all these sorrows for my father’s sister. However, it is fortunate that all this has unfolded today in front of all the kings. Witness today the hostility he holds towards me. And know all the misdeeds he has committed against me in secret. Because of his excessive pride shown in front of all these monarchs, he deserves to be defeated by me. I cannot forgive today the injuries he has caused me. Eager for a quick death, this fool desired Rukmini. But he did not win her, like a Sudra who fails to hear the Vedas."
Vaisampayana continued,—“Hearing these words of Vasudeva, all the assembled monarchs began to reprove the ruler of Chedi. But the powerful Sisupala, having heard these words, laughed aloud and spoke thus,—‘O Krishna, art thou not ashamed in saying in this assembly, especially before all these kings that Rukmini (thy wife) had been coveted by me? O slayer of Madhu, who else is there than thee, who regarding himself a man would say in the midst of respectable men that his wife had been intended for some body else? O Krishna, pardon me if thou pleasest, or pardon me not. But angry or friendly, what canst thou do unto me?’
Vaisampayana continued, “Hearing these words from Vasudeva, all the gathered kings started to criticize the ruler of Chedi. But the strong Sisupala, upon hearing this, laughed loudly and said, ‘O Krishna, aren’t you embarrassed to say in this assembly, especially in front of all these kings, that Rukmini (your wife) was desired by me? O slayer of Madhu, who else besides you would claim in front of respectable men that his wife was meant for someone else? O Krishna, forgive me if you wish, or don’t forgive me at all. But whether you’re angry or friendly, what can you really do to me?’”
“And while Sisupala was speaking thus, the exalted slayer of Madhu thought in his mind of the discus that humbleth the pride of the Asuras. And as soon as the discus came into his hands, skilled in speech the illustrious one loudly uttered these words,—‘Listen ye lords of earth, why this one had hitherto been pardoned by me. As asked by his mother, a hundred offences (of his) were to be pardoned by me. Even this was the boon she had asked, and even this I granted her. That number, ye kings, hath become full. I shall now slay him in your presence, ye monarchs.’ Having said this, the chief of the Yadus, that slayer of all foes, in anger, instantly cut off the head of the ruler of Chedi by means of his discus. And the mighty-armed one fell down like a cliff struck with thunder. And, O monarch, the assembled kings then beheld a fierce energy, like unto the sun in the sky, issue out of the body of the king of Chedi, and O king, that energy then adored Krishna, possessed of eyes like lotus leaves and worshipped by all the worlds, and entered his body. And all the kings beholding the energy which entered that mighty-armed chief of men regarded it as wonderful. And when Krishna had slain the king of Chedi, the sky, though cloudless, poured showers of rain, and blasting thunders were hurled, and the earth itself began to tremble. There were some among the kings who spoke not a word during those unspeakable moments but merely sat gazing at Janarddana. And some there were that rubbed in rage their palms with their forefingers. And there were others who deprived of reason by rage bit their lips with their teeth. And some amongst the kings applauded him of the Vrishni race in private. And some there were that became excited with anger; while others became mediators. The great Rishis with pleased hearts praised Kesava and went away. And all the high-souled Brahmanas and the mighty kings that were there, beholding Krishna’s prowess, became glad at heart and praised him.
“And while Sisupala was speaking, the great slayer of Madhu thought about the discus that humbles the pride of the Asuras. As soon as the discus was in his hands, the illustrious one boldly declared, ‘Listen, lords of the earth, why this one has been pardoned by me until now. At his mother’s request, I agreed to forgive a hundred of his offenses. That was the boon she asked for, and I granted it. That number, kings, is now complete. I shall now kill him in your presence, monarchs.’ After saying this, the leader of the Yadus, the slayer of all foes, in anger, immediately cut off the head of the ruler of Chedi with his discus. The powerful one fell like a cliff struck by lightning. And, O monarch, the assembled kings then witnessed a fierce energy, like the sun in the sky, emerge from the body of the king of Chedi, and, O king, that energy then worshipped Krishna, who has eyes like lotus petals and is adored by all the worlds, and entered his body. All the kings, seeing the energy enter that mighty chief of men, were amazed. After Krishna killed the king of Chedi, the sky, though clear, poured rain, and loud thunder roared, while the earth itself began to shake. Some of the kings were speechless during those unbearable moments, merely staring at Janarddana. Others rubbed their palms in rage with their fingers. Some, overcome with anger, bit their lips. A few among the kings quietly applauded him from the Vrishni race, while others became agitated with fury, while some took on the role of mediators. The great sages, pleased, praised Kesava and left. All the noble Brahmanas and the mighty kings present, seeing Krishna’s power, felt glad and sang his praises.”
“Yudhishthira then commanded his brothers to perform without delay the funeral rites of king Sisupala, the brave son of Damaghosha, with proper respect. The sons of Pandu obeyed the behest of their brother. And Yudhishthira then, with all the kings, installed the son of king Sisupala in the sovereignty of the Chedis.
“Yudhishthira then instructed his brothers to promptly carry out the funeral rites for King Sisupala, the courageous son of Damaghosha, with the utmost respect. The sons of Pandu followed their brother’s command. Afterwards, Yudhishthira, along with all the kings, appointed the son of King Sisupala as the ruler of the Chedis.”
“Then that sacrifice, O monarch, of the king of the Kurus possessed of great energy, blessed with every kind of prosperity, became exceedingly handsome and pleasing unto all young men. And commenced auspiciously, and all impediments removed, and furnished with abundance of wealth and corn, as also with plenty of rice and every kind of food, it was properly watched by Kesava. And Yudhishthira in due time completed the great sacrifice. And the mighty-armed Janarddana, the exalted Sauri, with his bow called Saranga and his discus and mace, guarded that sacrifice till its completion. And all the Kshatriya monarchs, having approached the virtuous Yudhishthira who had bathed after the conclusion of the sacrifice, said these words: ‘By good fortune thou hast come out successful. O virtuous one, thou hast obtained the imperial dignity. O thou of the Ajamida race, by thee hath been spread the fame of thy whole race. And, O king of kings, by this act of thine, thou hast also acquired great religious merit. We have been worshipped by thee to the full extent of our desires. We now tell thee that we are desirous of returning to our own kingdoms. It behoveth thee to grant us permission.’
“Then that sacrifice, O king, of the king of the Kurus, who was full of energy and blessed with every kind of prosperity, became incredibly handsome and appealing to all the young men. It began auspiciously, with all obstacles cleared away, and was filled with plenty of wealth and grain, as well as an abundance of rice and all kinds of food, properly overseen by Kesava. In due time, Yudhishthira completed the grand sacrifice. The mighty-armed Janarddana, the exalted Sauri, with his bow named Saranga, his discus, and his mace, protected that sacrifice until it was finished. All the Kshatriya kings, after approaching the virtuous Yudhishthira, who had bathed after the sacrifice ended, said: ‘By good fortune, you have succeeded. O virtuous one, you have attained the imperial status. O descendant of Ajamida, through you, the fame of your entire lineage has spread. And, O king of kings, through this act of yours, you have also gained great religious merit. We have been fully honored by you according to our wishes. We now ask for your permission to return to our own kingdoms.’”
“Hearing these words of the monarchs, king Yudhishthira the just, worshipping each as he deserved, commanded his brothers, saying, ‘These monarchs had all come to us at their own pleasure. These chastisers of foes are now desirous of returning to their own kingdoms, bidding me farewell. Blest be ye, follow ye these excellent kings to the confines of our own dominions.’ Hearing these words of their brother, the virtuous Pandava princes followed the kings, one after another as each deserved. The powerful Dhrishtadyumna followed without loss of time king Virata: and Dhananjaya followed the illustrious and mighty charioteer Yajnasena; and the mighty Bhimasena followed Bhishma and Dhritarashtra: and Sahadeva, that master of battle, followed the brave Drona and his son; and Nakula, O king, followed Suvala with his son; and the sons of Draupadi with the son of Subhadra followed those mighty warriors—the kings of the mountainous countries. And other bulls among Kshatriyas followed other Kshatriyas. And the Brahmanas by thousands also went away, duly worshipped.
“Hearing these words from the kings, King Yudhishthira the just, honoring each as they deserved, told his brothers, ‘These kings have come to us of their own accord. These conquerors of enemies are now eager to return to their own kingdoms, bidding me farewell. Blessed be all of you, escort these excellent kings to the borders of our territory.’ Listening to their brother's words, the virtuous Pandava princes followed the kings, one after another as they deserved. The powerful Dhrishtadyumna quickly followed King Virata; Dhananjaya followed the renowned and mighty charioteer Yajnasena; the mighty Bhimasena followed Bhishma and Dhritarashtra; Sahadeva, the master of battle, followed the brave Drona and his son; and Nakula, O king, followed Suvala with his son; while the sons of Draupadi and Subhadra followed those great warriors—the kings of the mountainous regions. Other strong Kshatriyas followed their fellow Kshatriyas. And thousands of Brahmanas also departed after being duly honored.”
“After all the Kings and the Brahmanas had gone away, the powerful Vasudeva addressing Yudhishthira said,—‘O son of the Kuru race, with thy leave, I also desire to go to Dwaraka. By great good fortune, thou hast accomplished the foremost of sacrifices—Rajasuya!’ Thus addressed by Janarddana, Yudhishthira replied, ‘Owing to thy grace, O Govinda. I have accomplished the great sacrifice. And it is owing to thy grace that the whole Kshatriya world having accepted my sway, had come hither with valuable tribute. O hero, without thee, my heart never feeleth any delight. How can I, therefore, O hero, give thee, O sinless one, leave to go? But thou must have to go to the city of Dwaraka.’ The virtuous Hari of worldwide fame, thus addressed by Yudhishthira, cheerfully went with his cousin to Pritha and said,—‘O aunt, thy sons have now obtained the imperial dignity. They have obtained vast wealth and been also crowned with success. Be pleased with all this. Commanded by thee, O aunt, I desire to go to Dwaraka.’ After this, Kesava bade farewell to Draupadi and Subhadra. Coming out then of the inner apartments accompanied by Yudhishthira, he performed his ablutions and went through the daily rites of worship, and then made the Brahmanas utter benedictions. Then the mighty armed Daruka came there with a car of excellent design and body resembling the clouds. And beholding that Garuda-bannered car arrived thither, the high-souled one, with eyes like lotus leaves, walked round it respectfully and ascending on it set out for Dwaravati. And king Yudhishthira the just, blessed with prosperity, accompanied by his brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like lotus leaves, stopping that best of cars for a moment, addressing Yudhishthira the son of Kunti, said,—‘O king of kings, cherishest thou thy subjects with ceaseless vigilance and patience. And as the clouds are unto all creatures, as the large tree of spreading bough is unto birds, as he of a thousand eyes is unto the immortals, be thou the refuge and support of thy relatives. And Krishna and Yudhishthira having thus talked unto each other took each other’s leave and returned to their respective homes. And, O king, after the chief of the Satwata race had gone to Dwaravati, king Duryodhana alone, with king Suvala’s son, Sakuni,—these bulls among men,—continued to live in that celestial assembly house.
“After all the kings and the Brahmins had left, the powerful Vasudeva turned to Yudhishthira and said, ‘O son of the Kuru lineage, with your permission, I also wish to go to Dwaraka. By great fortune, you have completed the foremost of sacrifices—Rajasuya!’ Responding to Janarddana, Yudhishthira replied, ‘Thanks to your grace, O Govinda, I have achieved the great sacrifice. It is also due to your grace that the entire Kshatriya world has accepted my rule and has come here bearing valuable tribute. O hero, without you, my heart finds no joy. How can I, then, O sinless one, give you leave to go? But you must go to the city of Dwaraka.’ The virtuous Hari, renowned throughout the world, addressed by Yudhishthira, cheerfully went with his cousin to Pritha and said, ‘O aunt, your sons have now attained imperial status. They have gained immense wealth and achieved success. Be pleased with all this. Commanded by you, O aunt, I desire to go to Dwaraka.’ After this, Kesava bid farewell to Draupadi and Subhadra. He then left the inner chambers accompanied by Yudhishthira, performed his ablutions, completed his daily worship, and had the Brahmins offer blessings. Then the mighty armed Daruka arrived with a beautifully designed chariot with a body that looked like the clouds. Upon seeing that chariot adorned with the Garuda banner, the noble one, with eyes like lotus petals, walked around it respectfully, climbed aboard, and set off for Dwaravati. The just king Yudhishthira, blessed with prosperity, followed on foot behind the mighty Vasudeva along with his brothers. Then Hari, with eyes like lotus petals, paused that excellent chariot for a moment and addressed Yudhishthira, the son of Kunti, saying, ‘O king of kings, always take care of your subjects with unwavering vigilance and patience. And just as the clouds are a blessing to all creatures, as the expansive tree is to birds, as he with a thousand eyes is to the immortals, may you be the refuge and support of your relatives.’ After this exchange, Krishna and Yudhishthira took leave of each other and returned to their respective homes. And, O king, after the chief of the Satwata race had gone to Dwaravati, king Duryodhana, along with Sakuni, the son of king Suvala—these mighty men—continued to reside in that celestial assembly hall.”
SECTION XLV
(Dyuta Parva)
Vaisampayana said,—“when that foremost of sacrifices, the Rajasuya so difficult of accomplishment, was completed, Vyasa surrounded by his disciples presented himself before Yudhishthira. And Yudhishthira, upon beholding him quickly rose from his seat, surrounded by his brothers, and worshipped the Rishi who was his grand-father, with water to wash his feet and the offer of a seat. The illustrious one having taken his seat on a costly carpet inlaid with gold, addressed king Yudhishthira the just and said.—‘Take thy seat’. And after the king had taken his seat surrounded by his brothers, the illustrious Vyasa, truthful in speech said,—‘O son of Kunti, thou growest from good fortune. Thou hast obtained imperial sway so difficult of acquisition. And O perpetuator of the Kuru race, all the Kauravas have prospered in consequence of thee. O Emperor, I have been duly worshipped. I desire now to go with thy leave! King Yudhishthira the just, thus addressed by the Rishi of dark hue, saluted (him) his grandfather and touching his feet said,—‘O chief of men, a doubt difficult of being dispelled, hath risen within me. O bull among regenerate ones, save thee there is none to remove it. The illustrious Rishi Narada said that (as a consequence of the Rajasuya sacrifice) three kinds of portents, viz., celestial, atmospherical and terrestrial ones happen. O grandsire, have those portents been ended by the fall of the kind of the Chedis?’’
Vaisampayana said, “When that supreme sacrifice, the Rajasuya, which is so hard to achieve, was completed, Vyasa, surrounded by his disciples, came before Yudhishthira. As soon as Yudhishthira saw him, he quickly rose from his seat, along with his brothers, and honored the sage, his grandfather, by washing his feet and offering him a seat. The distinguished Vyasa took his place on an expensive carpet inlaid with gold and addressed King Yudhishthira, who is known for his justice, saying, ‘Please take your seat.’ After the king had taken his seat, surrounded by his brothers, the esteemed Vyasa, known for his truthfulness, said, ‘O son of Kunti, you are truly fortunate. You have attained a kingship that is incredibly difficult to achieve. And, O continuator of the Kuru lineage, all the Kauravas have prospered because of you. O Emperor, I have been honored properly. Now, with your permission, I wish to take my leave!’ King Yudhishthira, addressed by the sage of dark complexion, honored his grandfather by touching his feet and said, ‘O chief of men, a troubling doubt has arisen in my mind that is hard to resolve. O greatest among the wise, there is no one but you to clear it up. The esteemed sage Narada said that, as a result of the Rajasuya sacrifice, three types of omens—celestial, atmospheric, and terrestrial—occur. O grandfather, have those omens been dispelled by the fall of the Chedi king?’”
Vaisampayana continued,—“Hearing these words of the king, the exalted son of Parasara, the island-born Vyasa of dark hue, spoke these words,—‘For thirteen years, O king, those portents will bear mighty consequences ending in destruction, O king of kings, of all the Kshatriyas. In course of time, O bull of the Bharata race, making thee the sole cause, the assembled Kshatriyas of the world will be destroyed, O Bharata, for the sins of Duryodhana and through the might of Bhima and Arjuna. In thy dream, O king of kings thou wilt behold towards the end of this might the blue throated Bhava, the slayer of Tripura, ever absorbed in meditation, having the bull for his mark, drinking off the human skull, and fierce and terrible, that lord of all creatures, that god of gods, the husband of Uma, otherwise called Hara and Sarva, and Vrisha, armed with the trident and the bow called Pinaka, and attired in tiger skin. And thou wilt behold Siva, tall and white as the Kailasa cliff and seated on his bull, gazing unceasingly towards the direction (south) presided over by the king of the Pitris. Even this will be the dream thou wilt dream today, O king of kings. Do not grieve for dreaming such a dream. None can rise superior to the influence of Time. Blest be thou! I will now proceed towards the Kailasa mountain. Rule thou the earth with vigilance and steadiness, patiently bearing every privation!’”
Vaisampayana continued, “Hearing the king's words, the great son of Parasara, the island-born Vyasa with dark skin, said, ‘For thirteen years, O king, those signs will lead to significant consequences resulting in the destruction, O king of kings, of all the Kshatriyas. Eventually, O mighty Bharata, you will be the primary reason, and the gathered Kshatriyas of the world will face annihilation, O Bharata, due to the sins of Duryodhana and the power of Bhima and Arjuna. In your dream, O king of kings, you will see towards the end of this time the blue-throated Bhava, the slayer of Tripura, always deep in meditation, marked by a bull, drinking from a human skull, fierce and terrifying, that lord of all beings, the god of gods, the husband of Uma, known as Hara and Sarva, and Vrisha, armed with a trident and a bow called Pinaka, dressed in tiger skin. And you will see Shiva, tall and white as the Kailasa cliff, sitting on his bull, endlessly gazing southward, where the king of the Pitris resides. This will be the dream you have today, O king of kings. Do not be upset about such a dream. No one can surpass the power of Time. May you be blessed! I will now head towards the Kailasa mountain. Rule the earth with care and steadiness, enduring every hardship with patience!’”
Vaisampayana continued,—“Having said this, the illustrious and island-born Vyasa of dark hue, accompanied by his disciples ever following the dictates of the Vedas, proceeded towards Kailasa. And after the grand-father had thus gone away, the king afflicted with anxiety and grief, began to think continuously upon what the Rishi hath said. And he said to himself, ‘Indeed what the Rishi hath said must come to pass. We will succeed in warding off the fates by exertion alone?’ Then Yudhishthira endued with great energy addressing all his brothers, said, ‘Ye tigers among men, ye have heard what the island-born Rishi hath told me. Having heard the words of the Rishi, I have arrived at this firm resolution viz., that I should die, as I am ordained to be the cause of the destruction of all Kshatriyas. Ye my dear ones, if Time hath intended so what need is there for me to live?’ Hearing these words of the king, Arjuna replied, ‘O king, yield not thyself to this terrible depression that is destructive of reason. Mustering fortitude, O great king, do what would be beneficial.’ Yudhishthira then, firm in truth, thinking all the while of Dwaipayana’s words answered his brothers thus,—‘Blest be ye. Listen to my vow from this day. For thirteen years, what ever purpose have I to live for, I shall not speak a hard word to my brothers or to any of the kings of the earth. Living under the command of my relatives, I shall practise virtue, exemplifying my vow. If I live in this way, making no distinction between my own children and others, there will be no disagreement (between me and others). It is disagreement that is the cause of war in the world. Keeping war at a distance, and ever doing what is agreeable to others, evil reputation will not be mine in the world, ye bulls among men. Hearing these words of their eldest brother, the Pandavas, always engaged in doing what was agreeable to him, approved of them. And Yudhishthira the just, having pledged so, along with his brothers in the midst of that assembly, gratified his priests as also the gods with due ceremonies. And, O bull of the Bharata race, after all the monarchs had gone away, Yudhishthira along with his brothers, having performed the usual auspicious rites, accompanied by his ministers entered his own palace. And, O ruler of men, king Duryodhana and Sakuni, the son of Suvala, continued to dwell in that delightful assembly house.
Vaisampayana continued, “After saying this, the great Vyasa, born of the island and with dark skin, set out for Kailasa, followed by his disciples who always adhered to the Vedic teachings. Once the grandfather had left, the king, filled with worry and sorrow, started to reflect deeply on what the sage had said. He thought to himself, ‘What the sage has predicted will undoubtedly happen. Can we really change our fate through our own efforts?’ Then Yudhishthira, full of determination, addressed all his brothers, saying, ‘You brave men, you’ve heard what the island-born sage told me. After listening to the sage's words, I’ve come to a firm decision: I must die, as I am destined to be the cause of the destruction of all Kshatriyas. My dear ones, if this is what Time has planned, what’s the point of me living?’ Upon hearing their brother's words, Arjuna replied, ‘O king, don’t give in to this terrible despair that destroys reason. Gather your courage, great king, and do what’s best.’ Yudhishthira, steadfast in his commitment to truth, while still considering Dwaipayana’s words, said to his brothers, ‘Blessed be you. Listen to my vow from today: for thirteen years, no matter what purpose I have for living, I will not speak harshly to my brothers or to any kings. Under the direction of my relatives, I will practice virtue and uphold my vow. If I live in this manner, treating my own children and others equally, there will be no conflicts between us. It is conflict that leads to war in the world. By avoiding war and consistently doing what pleases others, I will maintain a good reputation, you strong men. Hearing their elder brother’s words, the Pandavas, always eager to please him, agreed. Yudhishthira the just, having made this vow, along with his brothers, fulfilled the necessary rituals to honor his priests and the gods. And, O you strong one of the Bharata lineage, after all the kings had departed, Yudhishthira and his brothers performed the usual auspicious ceremonies and, with their ministers, entered their palace. Meanwhile, O leader of men, King Duryodhana and Shakuni, son of Suvala, continued to stay in that splendid assembly hall.”
SECTION XLVI
Vaisampayana said,—“That bull among men, Duryodhana, continued to dwell in that, assembly house (of the Pandavas). And with Sakuni, the Kuru prince slowly examined the whole of that mansion, and the Kuru prince beheld in it many celestial designs, which he had never seen before in the city called after the elephant (Hastinapore). And one day king Duryodhana in going round that mansion came upon a crystal surface. And the king, from ignorance, mistaking it for a pool of water, drew up his clothes. And afterwards finding out his mistake the king wandered about the mansion in great sorrow. And sometime after, the king, mistaking a lake of crystal water adorned with lotuses of crystal petals for land, fell into it with all his clothes on. Beholding Duryodhana fallen into the lake, the mighty Bhima laughed aloud as also the menials of the palace. And the servants, at the command of the king, soon brought him dry and handsome clothes. Beholding the plight of Duryodhana, the mighty Bhima and Arjuna and both the twins—all laughed aloud. Being unused to putting up with insults, Duryodhana could not bear that laugh of theirs. Concealing his emotions he even did not cast his looks on them. And beholding the monarch once more draw up his clothes to cross a piece of dry land which he had mistaken for water, they all laughed again. And the king sometime after mistook a closed door made of crystal as open. And as he was about to pass through it his head struck against it, and he stood with his brain reeling. And mistaking as closed another door made of crystal that was really open, the king in attempting to open it with stretched hands, tumbled down. And coming upon another door that was really open, the king thinking it as closed, went away from it. And, O monarch, king Duryodhana beholding that vast wealth in the Rajasuya sacrifice and having become the victim of those numerous errors within the assembly house at last returned, with the leave of the Pandavas, to Hastinapore.
Vaisampayana said, “That standout among men, Duryodhana, continued to stay in the Pandavas' assembly house. Along with Sakuni, the Kuru prince slowly explored the entire mansion and saw many celestial designs that he had never seen before in the city named after the elephant (Hastinapore). One day, while walking around the mansion, King Duryodhana came across a crystal surface. Mistaking it for a pool of water, the king pulled up his clothes. After realizing his mistake, he wandered around the mansion in great sadness. Later on, the king mistook a lake of crystal water adorned with crystal-petal lotuses for solid ground and fell into it fully clothed. Seeing Duryodhana fall into the lake, the mighty Bhima laughed out loud, along with the palace attendants. The servants, at the king's command, quickly brought him dry and stylish clothes. Watching Duryodhana's predicament, the mighty Bhima, Arjuna, and both twins all laughed heartily. Not used to enduring ridicule, Duryodhana couldn’t stand their laughter. Hiding his feelings, he wouldn’t even look at them. When they saw the king once again pull up his clothes to cross what he thought was dry land but was actually water, they all laughed again. Later, the king mistook a closed crystal door for an open one. As he tried to walk through it, he bumped his head and found himself dazed. Mistaking another door made of crystal that was actually open as closed, he fell down trying to push it open. Coming across another door that was truly open, he thought it was closed and walked away from it. And, O monarch, after witnessing the vast wealth in the Rajasuya sacrifice and falling victim to countless blunders in the assembly house, King Duryodhana finally returned to Hastinapore with the Pandavas' permission.”
And the heart of king Duryodhana, afflicted at sight of the prosperity of the Pandavas, became inclined to sin, as he proceeded towards his city reflecting on all he had seen and suffered. And beholding the Pandavas happy and all the kings of the earth paying homage to them, as also everybody, young and old, engaged in doing good unto them, and reflecting also on the splendour and prosperity of the illustrious sons of Pandu, Duryodhana, the son of Dhritarashtra, became pale. In proceeding (to his city) with an efflicted heart, the prince thought of nothing else but that assembly house and that unrivalled prosperity of the wise Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so taken up with his thoughts then that he spoke not a word to Suvala’s son even though the latter addressed him repeatedly. And Sakuni, beholding him absent-minded, said,—‘O Duryodhana, why art thou proceeding thus’?
And the heart of King Duryodhana, troubled by the sight of the Pandavas' success, began to turn towards wrongdoing as he made his way back to his city, reflecting on everything he had seen and endured. Seeing the Pandavas happy, with all the kings of the earth honoring them, and everyone, young and old, engaged in doing good for them, while also thinking about the glory and fortune of the illustrious sons of Pandu, Duryodhana, the son of Dhritarashtra, turned pale. As he headed to his city with a heavy heart, the prince thought only of that assembly hall and the unmatched success of the wise Yudhishthira. Duryodhana was so lost in his thoughts that he didn’t say a word to Suvala’s son, even though the latter spoke to him multiple times. Seeing him distracted, Sakuni asked, “O Duryodhana, why are you walking this way?”
“Duryodhana replied,—O uncle, beholding this whole earth owning the sway of Yudhishthira in consequence of the might of the illustrious Arjuna’s weapons and beholding also that sacrifice of the son of Pritha like unto the sacrifice of Sakra himself of great glory among the celestials, I, being filled with jealousy and burning day and night, am being dried up like a shallow tank in the summer season. Behold, when Sisupala was slain by the chief of the Satwatas, there was no man to take the side of Sisupala. Consumed by the fire of the Pandava, they all forgave that offence; otherwise who is there that could forgive it? That highly improper act of grave consequence done by Vasudeva succeeded in consequence of the power of the illustrious son of Pandu. And so many monarchs also brought with them various kinds of wealth for king Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding Yudhishthira’s prosperity of such splendour, my heart burneth, efflicted with jealously, although it behoveth me not to be jealous.’
“Duryodhana replied, ‘Uncle, seeing this entire world under the control of Yudhishthira thanks to the strength of Arjuna’s amazing weapons, and witnessing the sacrifice of the son of Pritha, which shines like Sakra’s among the gods, I am overwhelmed with jealousy and am withering away like a shallow pond in the summer heat. Look, when Sisupala was killed by the leader of the Satwatas, no one supported him. Consumed by the fury of the Pandavas, they all forgave that offense; otherwise, who could have done so? That deeply improper act by Vasudeva succeeded because of the power of the great son of Pandu. Moreover, many kings brought various kinds of wealth for Yudhishthira, the son of Kunti, like subjects paying tribute! Seeing Yudhishthira’s incredible success, my heart burns with jealousy, even though I know I shouldn’t feel this way.’”
“Having reflected in this way, Duryodhana, as if burnt by fire, addressed the king of Gandhara again and said,—‘I shall throw myself upon a flaming fire or swallow poison or drown myself in water. I cannot live. What man is there in the world possessed of vigour who can bear to see his foes in the enjoyment of prosperity and himself in destitution? Therefore I who bear to see that accession of prosperity and fortune (in my foes) am neither a woman nor one that is not a woman, neither also a man nor one that is not a man. Beholding their sovereignty over the world and vast affluence, as also that sacrifice, who is there like me that would not smart under all that? Alone I am incapable of acquiring such royal prosperity; nor do I behold allies that could help me in the matter. It is for this that I am thinking of self-destruction. Beholding that great and serene prosperity of the son of Kunti, I regard Fate as supreme and exertions fruitless. O son of Suvala, formerly I strove to compass his destruction. But baffling all my efforts he hath grown in prosperity even like the lotus from within a pool of water. It is for this that I regard Fate as supreme and exertions fruitless. Behold, the sons of Dhritarashtra are decaying and the sons of Pritha are growing day by day. Beholding that prosperity of the Pandavas, and that assembly house of theirs, and those menials laughing at me, my heart burneth as if it were on fire. Therefore, O uncle, know me now as deeply grieved and filled with jealousy, and speak of it to Dhritarashtra.
“After thinking about all this, Duryodhana, feeling as if he was burned by fire, spoke to the king of Gandhara again and said, ‘I’m ready to throw myself into a raging fire, drink poison, or drown myself in water. I can’t go on living. What person in the world, filled with strength, can stand to see his enemies thriving while he himself is destitute? Therefore, I who can’t bear to see my enemies’ rise in fortune am neither a woman nor someone who isn’t a woman, neither a man nor someone who isn’t a man. Witnessing their control over the world and their immense wealth, along with that sacrifice, who could endure what I feel? Alone, I can’t achieve such royal success; I don’t see any allies who could assist me in this matter. This is why I contemplate self-destruction. Looking at the great and constant success of the son of Kunti, I see Fate as supreme and efforts as pointless. Oh son of Suvala, I once tried to bring about his downfall. But despite all my attempts, he has only prospered, like the lotus blooming in a pool of water. This is why I view Fate as supreme and efforts as pointless. Look, the sons of Dhritarashtra are fading while the sons of Pritha are thriving day by day. Seeing the prosperity of the Pandavas, their gathering hall, and those servants laughing at me, my heart burns as if it’s on fire. So, uncle, know that I am deeply hurt and consumed with jealousy, and please tell Dhritarashtra about it.’”
SECTION XLVII
“Sakuni said.—‘O Duryodhana, thou shouldst not be jealous of Yudhishthira. The sons of Pandu are enjoying what they deserve in consequence of their own good fortune. O slayer of foes, O great king, thou couldst not destroy them by repeatedly devising numberless plans, many of which thou hadst even put to practice. Those tigers among men out of sheer luck escaped all those machinations. They have obtained Draupadi for wife and Drupada with his sons as also Vasudeva of great prowess as allies, capable of helping them in subjugating the whole world. And O king, having inherited the paternal share of the kingdom without being deprived of it they have grown in consequence of their own energy. What is there to make thee sorry for this? Having gratified Hustasana, Dhananjaya hath obtained the bow Gandiva and the couple of inexhaustible quivers and many celestial weapons. With that unique bow and by the strength of his own arms also he hath brought all the kings of the world under his sway. What is there to make thee sorry for this? Having saved the Asura Maya from a conflagration, Arjuna, that slayer of foes, using both his hands with equal skill, caused him to build that assembly house. And it is for this also that commanded by Maya, those grim Rakshasas called Kinkaras supported that assembly house. What is there in this to make thee sorry? Thou hast said, O king, that thou art without allies. This, O Bharata, is not true. These thy brothers are obedient to thee. Drona of great prowess and wielding the large bow along with his son, Radha’s son Karna, the great warrior Gautama (Kripa), myself with my brothers and king Saumadatti—these are thy allies. Uniting thyself with these, conquer thou the whole of the earth.’
“Sakuni said, ‘O Duryodhana, you shouldn’t be jealous of Yudhishthira. The sons of Pandu are enjoying what they deserve because of their own good fortune. O slayer of foes, O great king, you couldn’t destroy them no matter how many plans you devised, many of which you even tried to put into action. Those lions among men escaped all those schemes purely out of luck. They have obtained Draupadi as a wife, and with Drupada and his sons, along with the powerful Vasudeva as allies, they are capable of conquering the whole world. And O king, they inherited their share of the kingdom without losing it and have grown because of their own efforts. What’s there to be sorry about? After pleasing Hustasana, Dhananjaya acquired the bow Gandiva and the two inexhaustible quivers along with many celestial weapons. With that unique bow and his own strength, he brought all the kings of the world under his control. What’s there to be sorry about? After rescuing the Asura Maya from a fire, Arjuna, the slayer of foes, skillfully used both hands to make him build that assembly house. And it’s also because of this that those fierce Rakshasas called Kinkaras, commanded by Maya, supported that assembly house. What’s there in this to make you sorry? You’ve said, O king, that you are without allies. This, O Bharata, is not true. Your brothers are loyal to you. Drona, the great warrior wielding the large bow, along with his son, Radha’s son Karna, the great warrior Gautama (Kripa), myself with my brothers, and king Saumadatti—these are your allies. Join forces with them and conquer the entire earth.’”
“Duryodhana said,—‘O king, with thee, as also with these great warriors, I shall subjugate the Pandavas, if it pleases thee. If I can now subjugate them, the world will be mine and all the monarchs, and that assembly house so full of wealth.’
“Duryodhana said, ‘O king, with you and these great warriors by my side, I will defeat the Pandavas, if that pleases you. If I can conquer them now, the world will be mine, along with all the kings, and that assembly hall filled with riches.’”
“Sakuni replied,—‘Dhananjaya and Vasudeva, Bhimasena and Yudhishthira, Nakula and Sahadeva and Drupada with his sons,—these cannot be vanquished in battle by even the celestials, for they are all great warriors wielding the largest bows, accomplished in weapons, and delighting in battle. But, O king, I know the means by which Yudhishthira himself may be vanquished. Listen to me and adopt it.’
“Sakuni replied, ‘Dhananjaya and Vasudeva, Bhimasena and Yudhishthira, Nakula and Sahadeva, along with Drupada and his sons—these warriors cannot be defeated in battle, not even by the gods, because they are all skilled fighters with powerful bows, experts in weapons, and they thrive in combat. But, O king, I know a way to bring down Yudhishthira himself. Listen to me and take my advice.’”
“Duryodhana said,—‘without danger to our friends and other illustrious men, O uncle, tell me if there is any way by which I may vanquish him.’
“Duryodhana said, ‘Without putting our friends and other respected figures at risk, Uncle, is there any way I can defeat him?’”
“Sakuni said,—‘The son of Kunti is very fond of dice-play although he doth not know how to play. That king if asked to play, is ill able to refuse. I am skillful at dice. There is none equal to me in this respect on earth, no, not even in the three worlds, O son of Kuru. Therefore, ask him to play at dice. Skilled at dice, I will win his kingdom, and that splendid prosperity of his for thee, O bull among men. But, O Duryodhana, represent all this unto the king (Dhritarashtra). Commanded by thy father I will win without doubt the whole of Yudhishthira’s possessions.’
“Sakuni said, ‘The son of Kunti loves to gamble, even though he doesn’t really know how to play. If you ask him to play, he’ll struggle to say no. I’m really good at dice. There’s no one like me in this skill on earth, not even in the three worlds, O son of Kuru. So, have him play at dice. With my skills, I’ll win his kingdom and all his wealth for you, O strong man. But, O Duryodhana, make sure to explain all this to the king (Dhritarashtra). Following your father’s orders, I will surely win everything Yudhishthira owns.’”
“Duryodhana said ‘O son of Suvala, thou thyself represent properly all this to Dhritarashtra, the chief of the Kurus. I shall not be able to do so.
“Duryodhana said, ‘O son of Suvala, you should explain all of this to Dhritarashtra, the leader of the Kurus. I won’t be able to do it.’”
SECTION XLVIII
Vaisampayana said—“O king, impressed with the great Rajasuya sacrifice of king Yudhishthira, Sakuni, the son of Suvala, having learnt before the intentions of Duryodhana, while accompanying him in the way from the assembly house, and desirous of saying what was agreeable to him, approached Dhritarashtra endued with great wisdom, and finding the monarch deprived of his eye seated (in his throne), told him these words,—‘Know, O great king, O bull of the Bharata race, that Duryodhana, having lost colour, hath become pale and emaciated and depressed and a prey to anxiety. Why dost thou not, after due enquiry, ascertain the grief that is in the heart of thy eldest son, the grief that is caused by the foe?’
Vaisampayana said, “O king, impressed by the grand Rajasuya sacrifice of King Yudhishthira, Sakuni, the son of Suvala, who was aware of Duryodhana's intentions, approached Dhritarashtra, who was known for his great wisdom. As he found the king, who was blind, seated on his throne, he said, ‘Know this, O great king, O leader of the Bharata lineage, that Duryodhana has grown pale, weakened, and troubled with anxiety. Why do you not take the time to understand the sorrow in your eldest son’s heart, the sorrow brought on by his enemy?’”
“Dhritarashtra said,—‘Duryodhana, what is the reason of thy great affliction. O son of the Kuru race? If it is fit for me to hear it, then tell me the reason. This Sakuni here says that thou hast lost colour, become pale and emaciated, and a prey to anxiety. I do not know what can be the reason of the sorrow. This vast wealth of mine is at thy control. Thy brothers and all our relations never do anything that is disagreeable to thee. Thou wearest the best apparel and eatest the best food that is prepared with meat. The best of horse carries thee. What it is, therefore, that hath made thee pale and emaciated? Costly beds, beautiful damsels, mansions decked with excellent furniture, and sport of the delightful kind, without doubt these all wait but at thy command, as in the case of the gods themselves Therefore, O proud one, why dost thou grieve, O son, as if thou wert destitute.’
“Dhritarashtra said, ‘Duryodhana, what has caused you such deep distress, O son of the Kuru lineage? If it’s appropriate for me to know, then share the reason. This Sakuni says that you’ve lost your color, become pale and thin, and are consumed by anxiety. I can’t figure out what’s causing your sorrow. All my wealth is under your control. Your brothers and our relatives always try to please you. You wear the finest clothes and eat the best food, including meat. You ride the best horses. So what has made you pale and thin? You have luxurious beds, beautiful women, grand mansions filled with exquisite furniture, and endless entertainment, all waiting at your beck and call, just like the gods themselves. So, O proud one, why are you so upset, son, as if you lack anything?’”
“Duryodhana said,—‘I eat and dress myself like a wretch and pass my time all the while a prey to fierce jealousy. He indeed is a man, who incapable of bearing the pride of the foe, liveth having vanquished that foe with the desire of liberating his own subjects from the tyranny of the foe. Contentment, as also pride, O Bharata, are destructive of prosperity; and those other two qualities also, viz., compassion and fear. One who acteth under the influence of these, never obtaineth anything high. Having beheld Yudhishthira’s prosperity, whatever I enjoy brings me no gratification. The prosperity of Kunti’s son that is possessed of such splendour maketh me pale. Knowing the affluence of the foe and my own destitution, even though that affluence is not before me, I yet see it before me. Therefore, have I lost colour and become melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight thousand Snataka Brahmanas leading domestic lives, giving unto each of them thirty slave-girls. Beside this, thousand other Brahmanas daily eat at his palace the best of food on golden plates. The king of Kambhoja sent unto him (as tribute) innumerable skins, black, darkish, and red, of the deer Kadali, as also numberless blankets of excellent textures. And hundreds and thousands and thousands of she-elephants and thirty thousand she-camels wander within the palace, for the kings of the earth brought them all as tribute to the capital of the Pandavas. And, O lord of earth, the kings also brought unto this foremost of sacrifices heaps upon heaps of jewels and gems for the son of Kunti. Never before did I see or hear of such enormous wealth as was brought unto the sacrifice of the intelligent sons of Pandu. And, O king, beholding that enormous collection of wealth belonging to the foe, I can not enjoy peace of mind. Hundreds of Brahmanas supported by the grants that Yudhishthira hath given them and possessing wealth of kine, waited at the palace gate with three thousands of millions of tribute but were prevented by the keepers from entering the mansion. Bringing with them clarified butter in handsome Kamandalus made of gold, they did not obtain admission into the palace, and Ocean himself brought unto him in vessels of white copper the nectar that is generated within his waters and which is much superior to that which flowers and annual plants produce for Sakra. And Vasudeva (at the conclusion of the sacrifice) having brought an excellent conch bathed the Sun of Pritha with sea water brought in thousand jars of gold, all well adorned with numerous gems. Beholding all this I became feverish with jealousy. Those jars had been taken to the Eastern and the Southern oceans. And they had also been taken on the shoulders of men to the Western ocean, O bull among men. And, O father, although none but birds only can go to the Northern region Arjuna, having gone thither, exacted as tribute a vast quantity of wealth. There is another wonderful incident also which I will relate to thee. O listen to me. When a hundred thousand Brahmanas were fed, it had been arranged that to notify this act every day conches would be blown in a chorus. But, O Bharata, I continually heard conches blown there almost repeatedly. And hearing those notes my hair stood on end. And, O great king, that palatial compound, filled with innumerable monarchs that came there as spectators, looked exceedingly handsome like the cloudless firmament with stars. And, O king of men, the monarchs came into that sacrifice of the wise son of Pandu bringing with them every kind of wealth. And the kings that came there became like Vaisyas the distributors of food unto the Brahmanas that were fed. And O king, the prosperity that I beheld of Yudhishthira was such that neither the chief himself of the celestials, nor Yama or Varuna, nor the lord of the Guhyakas owneth the same. And beholding that great prosperity of the son of Pandu, my heart burneth and I cannot enjoy peace.
“Duryodhana said, ‘I eat and dress like a miserable person and spend my time consumed by intense jealousy. A real man is one who, unable to endure the pride of his enemy, overcomes that enemy with the aim of freeing his own people from oppression. Contentment and pride, O Bharata, destroy prosperity; and so do compassion and fear. Anyone swayed by these traits never achieves anything significant. Seeing Yudhishthira's success, nothing I enjoy brings me joy. The splendor of Kunti’s son makes me feel weak. Even though the wealth of my enemy isn’t right in front of me, I see it clearly, knowing how impoverished I am compared to him. That’s why I’ve grown colorless and become unhappy, pale and thin. Yudhishthira supports eighty-eight thousand learned Brahmanas living at home, giving each of them thirty maidservants. In addition, thousands of other Brahmanas eat the finest food at his palace every day on golden plates. The king of Kambhoja sent him countless hides, black, dark, and red, from Kadali deer, as well as many beautiful blankets. Hundreds and thousands of female elephants and thirty thousand female camels roam his palace, brought as tribute by the kings of the world to the capital of the Pandavas. And, O lord of the earth, the kings also offered immense piles of jewels and gems for Kunti's son at this grand sacrifice. I’ve never before seen or heard of such vast wealth brought to the sacrifice by the wise sons of Pandu. And, O king, seeing all this massive wealth belonging to my enemy, I cannot find peace. Hundreds of Brahmanas, supported by the gifts Yudhishthira has given them and rich in livestock, waited at the palace gates with three thousand million in tribute but were stopped from entering by the guards. They brought with them clarified butter in beautiful golden pots but were not allowed into the palace, and even the Ocean himself delivered nectar from his waters in white copper vessels, far superior to what flowers and annual plants produce for Sakra. At the end of the sacrifice, Vasudeva brought an exceptional conch and bathed the Sun of Pritha with seawater kept in a thousand beautifully adorned golden jars filled with gems. Seeing all this, jealousy made me feverish. Those jars were transported to the Eastern and Southern oceans. They were also carried on men’s shoulders to the Western ocean, O bull among men. And, O father, although only birds can reach the Northern region, Arjuna managed to extract a vast amount of wealth as tribute from there. There is another extraordinary event I need to tell you about. Listen to me. When a hundred thousand Brahmanas were fed, it was planned that conches would be blown daily in a chorus to announce this act. But, O Bharata, I constantly heard conches sounding almost continuously. Hearing those notes made my hair stand on end. And, O great king, that palatial area, filled with countless kings who came as spectators, looked stunning like the clear sky covered with stars. And, O king of men, the kings who attended the sacrifice of the wise son of Pandu brought with them all kinds of wealth. Those kings took on the role of Vaisyas, distributing food to the Brahmanas that were fed. And, O king, the prosperity I witnessed of Yudhishthira was such that none of the chief deities, nor Yama or Varuna, nor the lord of the Guhyakas possess the same. And seeing the great prosperity of the son of Pandu, my heart burns and I cannot find peace.’”
“Hearing these words of Duryodhana, Sakuni replied,—‘Hear how thou mayest obtain this unrivalled prosperity that thou beholdest in the son of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an adept at dice, superior to all in the world. I can ascertain the success or otherwise of every throw, and when to stake and when not. I have special knowledge of the game. The Son of Kunti also is fond of dice playing though he possesseth little skill in it. Summoned to play or battle, he is sure to come forward, and I will defeat him repeatedly at every throw by practising deception. I promise to win all that wealth of his, and thou, O Duryodhana, shalt then enjoy the same.’”
“Hearing Duryodhana's words, Sakuni replied, ‘Listen to how you can achieve the unmatched success you see in the son of Pandu, you who have truth as your strength. O Bharata, I’m a master of dice, better than anyone else in the world. I can predict the outcome of every throw and know exactly when to bet and when not to. I have special knowledge of the game. The Son of Kunti enjoys playing dice, even though he isn’t very skilled at it. When called to play or fight, he will definitely step up, and I will outsmart him every time by using tricks. I assure you I will win all his wealth, and then you, O Duryodhana, will enjoy it too.’”
Vaisampayana continued,—“King Duryodhana, thus addressed by Sakuni, without allowing a moment to elapse, said unto Dhritarashtra,—‘This, Sakuni, an adept at dice, is ready to win at dice, O king, the wealth of the sons of Pandu. It behoveth thee to grant him permission to do so.’
Vaisampayana continued, “King Duryodhana, after being addressed by Sakuni, immediately said to Dhritarashtra, ‘This Sakuni, a master of dice, is ready to win the wealth of the Pandu sons at the game, O king. You should allow him to do so.’”
“Dhritarashtra replied,—‘I always follow the counsels of Kshatta, my minister possessed of great wisdom. Having consulted with him, I will inform thee what my judgment is in respect of this affair. Endued with great foresight, he will, keeping morality before his eyes, tell us what is good and what is proper for both parties, and what should be done in this matter.’
“Dhritarashtra replied, ‘I always listen to the advice of Kshatta, my wise minister. After discussing this with him, I’ll let you know my thoughts on the matter. He has great foresight and will guide us on what is right and suitable for both sides, and what actions we should take in this situation.’”
“Duryodhana said,—‘If thou consultest with Kshatta he will make thee desist. And if thou desist, O king, I will certainly kill myself. And when I am dead, O king, thou wilt become happy with Vidura. Thou wilt then enjoy the whole earth; what need hast thou with me?’”
“Duryodhana said, ‘If you talk to Kshatta, he will make you back down. And if you back down, King, I will definitely kill myself. And when I’m gone, King, you’ll be happy with Vidura. You’ll then have the whole earth to enjoy; what do you need me for?’”
Vaisampayana continued,—“Dhritarashtra, hearing these words of affliction uttered by Duryodhana from mixed feeling, himself ready to what Duryodhana had dictated, commanded his servant, saying,—‘Let artificers be employed to erect without delay a delightful and handsome and spacious palace with an hundred doors and a thousand columns. And having brought carpenters and joiners, set ye jewels and precious stones all over the walls. And making it handsome and easy of access, report to me when everything is complete. And, O monarch, king Dhritarashtra having made this resolution for the pacification of Duryodhana, sent messengers unto Vidura for summoning him. For without taking counsel with Vidura never did the monarch form any resolution. But as regards the matter at hand, the king although he knew the evils of gambling, was yet attracted towards it. The intelligent Vidura, however, as soon as he heard of it, knew that the arrival of Kali was at hand. And seeing that the way to destruction was about to open, he quickly came to Dhritarashtra. And Vidura approaching his illustrious eldest brother and bowing down unto his feet, said these words:
Vaisampayana continued, “Dhritarashtra, hearing Duryodhana's words of distress, felt a mix of emotions and, prepared to act on Duryodhana’s instructions, commanded his servant, saying, ‘Get workers to build a beautiful, spacious palace with a hundred doors and a thousand columns without delay. Bring in carpenters and joiners, and cover the walls with jewels and precious stones. Make it attractive and easy to access, and let me know when everything is finished.’ So, king Dhritarashtra, having made this decision to appease Duryodhana, sent messengers to Vidura to summon him. The king never made a decision without consulting Vidura. However, regarding this matter, even though he knew the dangers of gambling, he was still drawn to it. Intelligent Vidura, upon hearing this, realized that trouble was approaching. Aware that destruction was imminent, he quickly went to see Dhritarashtra. Approaching his esteemed older brother and bowing down at his feet, Vidura said these words:
‘O exalted king, I do not approve of this resolution that thou hast formed. It behave thee, O king, to act in such a way that no dispute may arise between thy children on account of this gambling match.’
‘O exalted king, I do not agree with this decision you have made. It is your duty, O king, to ensure that no conflict arises between your children because of this gambling match.’
Dhritarashtra replied,—‘O Kshatta, if the gods be merciful unto us, assuredly no dispute will ever arise amongst my sons. Therefore, auspicious or otherwise, beneficial or otherwise, let this friendly challenge at dice proceed. Even this without doubt is what fate hath ordained for us. And, O son of the Bharata race, when I am near, and Drona and Bhishma and thou too, nothing evil that even Fate might have ordained is likely to happen. Therefore, go thou on a car yoking thereto horses endued with the speed of the wind, so that thou mayest reach Khandavaprastha even today and bring thou Yudhishthira with thee. And, O Vidura, I tell that even this is my resolution. Tell me nothing. I regard Fate as supreme which bringeth all this.’ Hearing these words of Dhritarashtra and concluding that his race was doomed, Vidura in great sorrow went unto Bhishma with great wisdom.”
Dhritarashtra replied, “O Kshatta, if the gods are kind to us, there will certainly be no conflict among my sons. So, whether it's good or bad, beneficial or not, let this friendly dice challenge go ahead. This is undoubtedly what fate has decided for us. And, O son of the Bharata lineage, as long as I, Drona, Bhishma, and you are present, nothing harmful that even fate might have planned is likely to happen. Therefore, take a chariot drawn by horses as fast as the wind so you can reach Khandavaprastha today and bring Yudhishthira back with you. And, O Vidura, I’m telling you, this is my decision. Don’t say anything else. I consider fate to be the ultimate force behind all this.” Hearing Dhritarashtra's words and realizing that his family was doomed, Vidura, filled with deep sorrow, went to Bhishma with great wisdom.
SECTION XLIX
Janamejaya said,—“O thou foremost of all conversant with the Vedas, how did that game at dice take place, fraught with such evil to the cousins and through which my grand-sires, the son of Pandu, were plunged into such sorrow? What kings also were present in that assembly, and who amongst them approved of the gambling match and who amongst them forbade it? O sinless one, O chief of regenerate ones, I desire thee to recite in detail all about this, which, indeed, was the cause of the destruction of the world.”
Janamejaya said, “O you who are the most knowledgeable about the Vedas, how did that game of dice happen, which brought so much misfortune to my cousins and caused my grandfathers, the sons of Pandu, such deep grief? Which kings were present in that gathering, and who among them supported the gambling match and who opposed it? O you who are without sin, O leader of the righteous, I ask you to recount in detail everything about this, as it was truly the reason for the world's downfall.”
Santi said,—“Thus addressed by the king, the disciple of Vyasa, endued with great energy and conversant with the entire Vedas, narrated everything that had happened.”
Santi said, “After being addressed by the king, Vyasa's disciple, full of energy and knowledgeable about the entire Vedas, recounted everything that had occurred.”
Vaisampayana said,—“O best of the Bharatas, O great king, if thou desirest to hear, then listen to me as I narrate to thee everything again in detail.
Vaisampayana said, “O best of the Bharatas, O great king, if you want to hear, then listen to me as I tell you everything again in detail.
“Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika, calling Duryodhana told him again in private—‘O son of Gandhari, have nothing to do with dice. Vidura doth not speak well of it. Possessed of great wisdom, he will never give me advice that is not for my good. I also regard what Vidura sayeth as exceedingly beneficial for me. Do that, O son, for I regard it all as for thy good also. Indeed, Vidura knoweth with all its mysteries the science (of political morality) that the illustrious and learned and wise Vrihaspati, the celestial Rishi who is the spiritual guide of Vasava—had unfolded unto the wise chief of the immortals. And O son, I always accept what Vidura adviseth. O king, as the wise Uddhava is ever regarded amongst the Vrishnis, so is Vidura possessed of great intelligence esteemed as the foremost of the Kurus. Therefore, O son, have nothing to do with dice. It is evident that dice soweth dissensions. And dissensions are the ruin of the kingdom. Therefore, O son, abandon this idea of gambling. O son, thou hast obtained from us what, it hath been ordained, a father and a mother should give unto their son, viz., ancestral rank and possessions. Thou art educated and clever in every branch of knowledge, and hast been brought up with affection in thy paternal dwelling. Born the eldest among all thy brothers, living within thy own kingdom, why regardest thou thyself as unhappy? O thou of mighty arms, thou obtainest food and attire of the very best kind and which is not obtainable by ordinary men. Why dost thou grieve yet. O son, O mighty-armed one, ruling thy large ancestral kingdom swelling with people and wealth, thou shinest as splendidly as the chief of the celestials in heaven. Thou art possessed of wisdom. It behoveth thee to tell me what can be the root of this grief that hath made thee so melancholy.
"Getting Vidura's opinion, Dhritarashtra, the son of Amvika, called Duryodhana and told him privately, 'O son of Gandhari, stay away from dice. Vidura doesn't think that's a good idea. He’s very wise and would never give me advice that isn't for my benefit. I also believe that what Vidura says is extremely helpful for me. Do this, my son, because I see it as being for your benefit too. Indeed, Vidura understands all the complexities of the political and moral sciences that the esteemed and wise Vrihaspati, the celestial sage who guides Indra, shared with the wise chief of the immortals. And, my son, I always follow Vidura's advice. O king, just as the wise Uddhava is admired among the Vrishnis, Vidura, known for his intelligence, is esteemed as the foremost of the Kurus. Therefore, my son, stay away from dice. It's clear that dice create discord. And discord leads to the downfall of the kingdom. So, my son, let go of this gambling idea. You have received from us what every father and mother are meant to give their son: ancestral status and wealth. You are educated and skilled in every field of knowledge and have been raised with love in your father's home. Being the eldest among your brothers, living in your own kingdom, why do you consider yourself unhappy? O strong one, you have the best food and clothing that ordinary people can't get. Why do you still grieve? O son, O mighty-armed one, ruling over your vast ancestral kingdom filled with people and wealth, you shine as brilliantly as the chief of the celestials in heaven. You are wise. Please tell me what could be the cause of this sadness that has made you so downcast."
“Duryodhana replied,—‘I am a sinful wretch, O king, because I eat and dress beholding (the prosperity of the foes). It hath been said that man is a wretch who is not filled with jealousy at the sight of his enemy’s prosperity. O exalted one, this kind of prosperity of mine doth not gratify me. Beholding that blazing prosperity of the son of Kunti, I am very much pained. I tell thee strong must be my vitality, in as much as I am living even at the sight of the whole earth owning the sway of Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the Karaskaras, and the Lauha-janghas are living in the palace of Yudhishthira like bondsmen. The Himavat, the ocean, the regions on the sea-shore, and the numberless other regions that yield jewels and gems, have all acknowledged superiority of the mansion of Yudhishthira in respect of wealth it containeth. And, O Monarch, regarding me as the eldest and entitled to respect, Yudhishthira having received me respectfully, appointed me in receiving the jewels and gems (that were brought as tribute). O Bharata, the limit and the like of the excellent and invaluable jewels that were brought there have not been seen. And O king, my hands were fatigued in receiving that wealth. And when I was tired, they that brought those valuable articles from distant regions used to wait till I was able to resume my labour. Bringing jewels from the lake Vindu, the Asura architect Maya constructed (for the Pandavas) a lake-like surface made of crystal. Beholding the (artificial) lotuses with which it was filled, I mistook it, O king for water. And seeing me draw up my clothes (while about to cross it), Vrikodara (Bhima) laughed at me, regarding me as wanting in jewels and having lost my head at the sight of the affluence of my enemy. If I had the ability, I would, O king, without the loss of a moment, slay Vrikodara for that. But, O monarch, if we endeavour to slay Bhima now, without doubt, ours will be the fate of Sisupala. O Bharata, that insult by the foe burneth me. Once again, O king, beholding a similar lake that is really full of water but which I mistook for a crystal surface, I fell into it. At that, Bhima with Arjuna once more laughed derisively, and Draupadi also accompanied by other females joined in the laughter. That paineth my heart exceedingly. My apparel having been wet, the menials at the command of the king gave me other clothes. That also is my great sorrow. And O king, hear now of another mistake that I speak of. In attempting to pass through what is exactly of the shape of a door but through which there was really no passage, I struck my forehead against stone and injured myself. The twins Nakula and Sahadeva beholding from a distance that I was so hit at the head came and supported me in their arms, expressing great concern for me. And Sahadeva repeatedly told me, as if with a smile,—‘This O king, is the door. Go this way!’ And Bhimasena, laughing aloud, addressed me and said,—‘O son of Dhritarashtra, this is the door. And, O king I had not even heard of the names of those gems that I saw in that mansion. And it is for these reasons that my heart so acheth.”
Duryodhana replied, “I am a sinful wretch, O king, because I eat and dress while witnessing the prosperity of my enemies. It has been said that a man is a wretch who isn’t filled with jealousy at the sight of his enemy's success. O exalted one, this type of prosperity of mine does not satisfy me. Seeing the brilliant success of the son of Kunti, I am in deep pain. I tell you, my vitality must be strong, considering I am still alive while the whole earth is under Yudhishthira's control. The Nipas, Chitrakas, Kukkuras, Karaskaras, and Lauha-janghas live in Yudhishthira's palace like servants. The Himavat, ocean, coastal regions, and countless other places that produce jewels and gems have all acknowledged the superiority of Yudhishthira's mansion in terms of wealth. And, O Monarch, considering me as the eldest and deserving of respect, Yudhishthira received me graciously and assigned me the task of receiving the jewels and gems that were brought as tribute. O Bharata, the quantity and quality of the exquisite and invaluable jewels that were brought there have never been seen before. And, O king, my hands grew tired from receiving that wealth. When I was exhausted, those who brought the valuable items from far away would wait until I could continue my work. The Asura architect Maya brought jewels from Lake Vindu and created a lake-like surface made of crystal for the Pandavas. When I saw the artificial lotuses filling it, I mistook it for water. Seeing me lift my clothes to cross it, Vrikodara (Bhima) laughed at me, thinking I lacked jewels and had lost my composure in the face of my enemy's wealth. If I could, O king, I would have immediately killed Vrikodara for that. But, O monarch, if we try to kill Bhima now, we will undoubtedly share the fate of Sisupala. O Bharata, that insult from the enemy burns me. Once again, O king, I mistook a similar lake that was truly full of water for crystal and fell into it. Then, Bhima and Arjuna laughed mockingly again, and Draupadi, along with other women, joined in their laughter. That pains my heart incredibly. My clothes got wet, and the servants, at the king's order, provided me with new garments. That too is a great sorrow for me. And, O king, listen to another mistake I made. While trying to pass through what looked exactly like a door but had no actual passage, I hit my forehead against a stone and injured myself. The twins Nakula and Sahadeva, seeing me get hurt from a distance, came and supported me, expressing great concern. Sahadeva repeatedly told me with a smile, ‘This, O king, is the door. Go this way!’ And Bhimasena, laughing heartily, said to me, ‘O son of Dhritarashtra, this is the door.’ O king, I had never even heard of the names of those gems I saw in that mansion. And it is for these reasons that my heart aches so much.”
SECTION L
Duryodhana said,—‘Listen now, O Bharata, about all the most costly articles I saw, belonging unto the sons of Pandu, and brought one after another by the kings of the earth. Beholding that wealth of the foe, I lost my reason and scarcely knew myself. And, O Bharata, listen as I describe that wealth consisting of both manufactures and the produce of the land. The king of Kamboja gave innumerable skins of the best king, and blankets made of wool, of the soft fur of rodents and other burroughers, and of the hair of cats,—all inlaid with threads of gold. And he also gave three hundred horses of the Titteti and the Kalmasha species possessing noses like parrots. And he also gave three hundred camels and an equal number of she-asses, all fattened with the olives and the Pilusha. And innumerable Brahmanas engaged in rearing cattle and occupied in low offices for the gratification of the illustrious king Yudhishthira the just waited at the gate with three hundred millions of tribute but they were denied admission into the palace. And hundred upon hundreds of Brahmanas possessing wealth of kine and living upon the lands that Yudhishthira had given them, came there with their handsome golden Kamandalus filled with clarified butter. And though they had brought such tribute, they were refused admission into the palace. And the Sudra kings that dwelt in the regions on the seacoast, brought with them, O king, hundred thousands of serving girls of the Karpasika country, all of beautiful features and slender waist and luxuriant hair and decked in golden ornaments; and also many skins of the Ranku deer worthy even of Brahmanas as tribute unto king Yudhishthira. And the tribes Vairamas, Paradas, Tungas, with the Kitavas who lived upon crops that depended on water from the sky or of the river and also they who were born in regions on the sea-shore, in woodlands, or countries on the other side of the ocean waited at the gate, being refused permission to enter, with goats and kine and asses and camels and vegetable, honey and blankets and jewels and gems of various kinds. And that great warrior king Bhagadatta, the brave ruler of Pragjyotisha and the mighty sovereign of the mlechchas, at the head of a large number of Yavanas waited at the gate unable to enter, with a considerable tribute comprising of horses of the best breed and possessing the speed of the wind. And king Bhagadatta (beholding the concourse) had to go away from the gate, making over a number of swords with handles made of the purest ivory and well-adorned with diamonds and every kind of gems. And many tribes coming from different regions, of whom some possess two eyes, some three and some had eyes on their foreheads, and those also called Aushmikas, and Nishadas, and Romakas, some cannibals and many possessing only one leg. I say, O king, standing at the gate, being refused permission to enter. And these diverse rulers brought as tribute ten thousand asses of diverse hues and black necks and huge bodies and great speed and much docility and celebrated all over the world. And these asses were all of goodly size and delightful colour. And they were all bred on the coast of Vankhu. And there were many kings that gave unto Yudhishthira much gold and silver. And having given much tribute they obtained admission into the palace of Yudhishthira. The people that came there possessing only one leg gave unto Yudhishthira many wild horses, some of which were as red as the cochineal, and some white, and some possessing the hues of the rainbow and some looking like evening clouds, and some that were of variegated colour. And they were all endued with the speed of the mind. And they also gave unto the king enough gold of superior quality. I also saw numberless Chins and Sakas and Uddras and many barbarous tribes living in the woods, and many Vrishnis and Harahunas, and dusky tribes of the Himavat, and many Nipas and people residing in regions on the sea-coast, waiting at the gate being refused permission to enter. And the people of Valhika gave unto him as tribute ten thousand asses, of goodly size and black necks and daily running two hundred miles, And those asses were of many shapes. And they were well-trained and celebrated all over the world. And possessed of symmetrical proportion and excellent colour, their skins were pleasant to the touch. And the Valhikas also presented numerous blankets of woollen texture manufactured in Chin and numerous skins of the Ranku deer, and clothes manufactured from jute, and others woven with the threads spun by insects. And they also gave thousands of other clothes not made of cotton, possessing the colour of the lotus. And these were all of smooth texture. And they also gave soft sheep-skins by thousands. And they also gave many sharp and long swords and scimitars, and hatchets and fine-edged battle-axes manufactured in the western countries. And having presented perfumes and jewels and gems of various kinds by thousands as tribute, they waited at the gate, being refused admission into the palace. And the Sakas and Tukhatas and Tukharas and Kankas and Romakas and men with horns bringing with them as tribute numerous large elephants and ten thousand horses, and hundreds and hundreds of millions of gold waited at the gate, being refused permission to enter. And the kings of the eastern countries having presented numerous valuable articles including many costly carpets and vehicles and beds, and armours of diverse hues decked with jewels and gold and ivory, and weapons of various kinds, and cars of various shapes and handsome make and adorned with gold, with well-trained horses trimmed with tiger skins, and rich and variegated blankets for caprisoning elephants, and various kinds of jewels and gems, arrows long and short and various other kinds of weapons, obtained permission to enter the sacrificial palace of the illustrious Pandava!’”
Duryodhana said, “Listen now, O Bharata, to all the most valuable items I saw that belonged to the sons of Pandu, brought one after another by the kings of the earth. Seeing that wealth of the enemy, I lost my mind and hardly recognized myself. And, O Bharata, hear me as I describe that wealth comprising both manufactured goods and agricultural produce. The king of Kamboja gifted countless premium animal skins and blankets made of wool, soft rodent fur, and cat hair—all lined with threads of gold. He also brought three hundred horses of the Titteti and Kalmasha types, known for their parrot-like noses. Additionally, he provided three hundred camels and an equal number of fattened she-asses, all raised on olives and Pilusha. Numerous Brahmanas dedicated to raising cattle and engaged in humble tasks for the noble king Yudhishthira the Just waited at the gate with three hundred million in tribute but were denied entry to the palace. Hundreds of Brahmanas, wealthy in cattle and residing on the land that Yudhishthira had given them, arrived with their beautiful golden Kamandalus filled with clarified butter, yet they were also refused admission. The Sudra kings living along the coast brought, O king, hundreds of thousands of serving girls from the Karpasika country, all possessing lovely features, slender waists, lush hair, and adorned with gold jewelry; they also brought many skins of the Ranku deer, suitable even for Brahmanas, as tribute to king Yudhishthira. Tribes like the Vairamas, Paradas, Tungas, and the Kitavas, who depended on rain or river crops, as well as those from coastal regions, in the woods, or lands across the ocean waited at the gate, denied permission to enter, with goats, cattle, donkeys, camels, vegetables, honey, blankets, and a variety of jewels and gems. The great warrior king Bhagadatta, the brave ruler of Pragjyotisha and the powerful sovereign of the mlechchas, along with a large number of Yavanas, waited at the gate unable to enter, with considerable tribute of the finest breeds of horses that could run as fast as the wind. Upon seeing the crowd, king Bhagadatta had to leave the gate, presenting several swords with handles made of pristine ivory, well-adorned with diamonds and all sorts of gems. Many tribes from different regions, some with two eyes, some with three, and others with eyes on their foreheads, including those known as Aushmikas, Nishadas, Romakas, some cannibals, and many with only one leg, stood at the gate, refused entry. These various rulers brought as tribute ten thousand donkeys of different colors and large bodies known for their speed and docility, celebrated worldwide. These donkeys were all a good size and delightful in color, bred on the coast of Vankhu. Many kings brought Yudhishthira a wealth of gold and silver. After presenting considerable tribute, they were allowed into Yudhishthira's palace. The people with one leg brought Yudhishthira many wild horses, some as red as cochineal, some white, some with rainbow hues, some resembling evening clouds, and others of varied colors, all endowed with incredible speed. They also gave the king ample high-quality gold. I saw countless Chins, Sakas, Uddras, and many tribal groups living in the woods, along with many Vrishnis, Harahunas, and dusky tribes from Himavat, plus numerous Nipas and coastal dwellers, waiting at the gate, denied entry. The people of Valhika offered Yudhishthira ten thousand donkeys of good size with black necks, capable of running two hundred miles a day. These donkeys came in many shapes, were well-trained, and renowned across the world. They were symmetrically built and had beautiful coats, their skins soft to the touch. The Valhikas also provided numerous wool blankets made in Chin, countless Ranku deer skins, jute garments, and others woven from insect-spun threads. They donated thousands of clothes not made from cotton, featuring lotus colors, all smooth to the touch. They also provided thousands of soft sheep-skins. Furthermore, they brought many sharp and long swords, scimitars, hatchets, and finely edged battle-axes from the western countries. After presenting thousands of perfumes, jewels, and various types of gems as tribute, they waited at the gate, denied admission. The Sakas, Tukhatas, Tukharas, Kankas, Romakas, and horned men brought as tribute numerous large elephants and ten thousand horses, along with hundreds of millions in gold, also waiting at the gate without permission to enter. The kings of the eastern lands, having presented numerous valuable items, including expensive carpets, vehicles, beds, diverse armors decorated with jewels, gold, and ivory, various weapons, uniquely designed cars, beautifully crafted with gold, well-trained horses covered in tiger skins, rich and varied blankets for caparisoning elephants, and many types of jewels and gems, long and short arrows, and various other weapons, were granted entry into the sacrificial palace of the illustrious Pandava!”
SECTION LI
Duryodhana said,—‘O sinless one, listen to me as I describe that large mass of wealth consisting of various kinds of tribute presented unto Yudhishthira by the kings of the earth. They that dwell by the side of the river Sailoda flowing between the mountains of Mer and Mandara and enjoy the delicious shade of topes of the Kichaka bamboo, viz., the Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus, the Paradas, the Kulindas, the Tanganas, and the other Tanganas, brought as tribute heaps of gold measured in dronas (jars) and raised from underneath the earth by ants and therefore called after these creatures. The mountain tribes endued with great strength having brought as tribute numerous Chamaras (long brushes) soft and black and others white as moon-beam and sweet honey extracted from the flowers growing on the Himavat as also from the Mishali champaka and garlands of flowers brought from the region of the northern Kurus, and diverse kinds of plants from the north even from Kailasa, waited with their heads bent down at the gate of king Yudhishthira, being refused permission to enter. I also beheld there numberless chiefs of the Kiratas armed with cruel weapons and ever engaged in cruel deeds, eating of fruits and roots and attired in skins and living on the northern slopes of the Himavat and on the mountain from behind which the sun rises and in the region of Karusha on the sea-coast and on both sides of the Lohitya mountains. And, O king, having brought with them as tribute loads upon loads of sandal and aloe as also black aloe, and heaps upon heaps of valuable skins and gold and perfumes, and ten thousand serving-girls of their own race, and many beautiful animals and birds of remote countries, and much gold of great splendour procured from mountains, the Kiratas waited at the gate, being refused permission to enter. The Kairatas, the Daradas, the Darvas, the Suras, the Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas along with the Vahlikas, the Kashmiras, the Ghorakas, the Hansakayanas, the Sivis, the Trigartas, the Yauddheyas, the ruler of Madras and the Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas, the Vastrapas along with the Palhavas, the Vashatayas, the Mauleyas along with the Kshudrakas, and the Malavas, the Paundrayas, the Kukkuras, the Sakas, the Angas, the Vangas, the Punras, the Sanavatyas, and the Gayas—these good and well-born Kshatriyas distributed into regular clans and trained to the use of arms, brought tribute unto king Yudhishthira by hundreds and thousands. And the Vangas, the Kalingas, the Magadhas, the Tamraliptas, the Supundrakas, the Dauvalikas, the Sagarakas, the Patrornas, the Saisavas, and innumerable Karnapravaranas, who presented themselves at the gate, were told by the gate-keepers at the command of the king, that if they could wait and bring good tribute they could obtain admission. Then the kings of those nations each gave a thousand elephants furnished with tusks like unto the shafts of ploughs and decked with girdles made of gold, and covered with fine blankets and therefore, resembling the lotus in hue. And they were all darkish as rocks and always musty, and procured from the sides of the Kamyaka lake, and covered with defensive armour. And they were also exceedingly patient and of the best breed. And having made these presents, those kings were permitted to enter. O king, these and many others, coming from various regions, and numberless other illustrious kings, brought jewels and gems unto this sacrifice. And Chitraratha, also the king of Gandharvas, the friend of Indra, gave four hundred horses gifted with the speed of the wind. And the Gandharva Tumvuru gladly gave a hundred horses of the colour of mango leaf and decked in gold. And, O thou of the Kuru race, the celebrated king of the Mlechcha tribe, called the Sukaras, gave many hundreds of excellent elephants. And Virata, the king of Matsya, gave as tribute two thousand elephants decked in gold. And king Vasudana from the kingdom of Pansu presented unto the son of Pandu six and twenty elephants and two thousand horses. O king, all decked in gold and endued with speed and strength and in full vigour of youth, and diverse other kinds of wealth. And Yajnasena presented unto the sons of Pandu for the sacrifice, fourteen thousand serving-girls and ten thousand serving-men with their wives, many hundreds of excellent elephants, six and twenty cars with elephants yoked unto them, and also his whole kingdom. And Vasudeva of the Vrishni race, in order to enhance the dignity of Arjuna, gave fourteen thousands of excellent elephants. Indeed, Krishna is the soul of Arjuna and Arjuna is the soul of Krishna, and whatever Arjuna may say Krishna is certain to accomplish. And Krishna is capable of abandoning heaven itself for the sake of Arjuna. and Arjuna also is capable of sacrificing his life for the sake of Krishna. And the Kings of Chola and Pandya, though they brought numberless jars of gold filled with fragrant sandal juice from the hills of Malaya, and loads of sandal and aloe wood from the Dardduras hills, and many gems of great brilliancy and fine cloths inlaid with gold, did not obtain permission (to enter). And the king of the Singhalas gave those best of sea-born gems called the lapis lazuli, and heaps of pearls also, and hundreds of coverlets for elephants. And numberless dark-coloured men with the ends of their, eyes red as copper, attired in clothes decked with gems, waited at the gate with those presents. And numberless Brahmanas and Kshatriyas who had been vanquished, and Vaisyas and serving Sudras, from love of Yudhishthira, brought tribute unto the son of Pandu. And even all the Mlechchas, from love and respect, came unto Yudhishthira. And all orders of men, good, indifferent and low, belonging to numberless races, coming from diverse lands made Yudhishthira’s habitation the epitome of the world.
Duryodhana said, "O sinless one, listen to me as I describe that large pile of wealth made up of various kinds of tribute presented to Yudhishthira by kings from all over the earth. Those who live by the banks of the Sailoda River, which flows between the Mer and Mandara mountains, and enjoy the delightful shade of Kichaka bamboo groves, such as the Khashas, Ekasanas, Arhas, Pradaras, Dirghavenus, Paradas, Kulindas, Tanganas, and other Tanganas, brought tribute consisting of heaps of gold measured in jars dug up from the earth by ants, and thus named after these creatures. The strong mountain tribes brought numerous black and white Chamaras (brushes), sweet honey from the flowers of Himavat and Mishali champaka, and flower garlands from the northern Kurus, along with various plants from the north, even from Kailasa, waiting with their heads down at the gate of King Yudhishthira, who denied them entry. I also saw countless chiefs of the Kiratas, armed with fierce weapons, always engaging in violent acts, eating fruits and roots, dressed in animal skins, and living on the northern slopes of Himavat and in the region of Karusha by the sea, waiting at the gate with their loads of sandalwood, aloe, valuable skins, gold, perfumes, and ten thousand serving girls of their own kin, along with many beautiful exotic animals and birds. The Kiratas were also denied entry. The Kairatas, Daradas, Darvas, Suras, Vaiamakas, Audumvaras, Durvibhagas, Kumaras, Paradas with the Vahlikas, Kashmiras, Ghorakas, Hansakayanas, Sivis, Trigartas, Yauddheyas, the rulers of Madras and the Kaikeyas, Amvashtas, Kaukuras, Tarkshyas, Vastrapas, and others like Palhavas, Vashatayas, Mauleyas, Kshudrakas, Malavas, Paundrayas, Kukkuras, Sakas, Angas, Vangas, Punras, Sanavatyas, and Gayas—all these noble Kshatriyas, organized into clans and trained in warfare, brought tributes to King Yudhishthira by the hundreds and thousands. The Vangas, Kalingas, Magadhas, Tamraliptas, Supundrakas, Dauvalikas, Sagarakas, Patrornas, Saisavas, and many Karnapravaranas who presented themselves at the gate were told by the gatekeepers, on the king's command, that if they could wait and bring good tribute, they would be allowed inside. Then the kings of those kingdoms each offered a thousand elephants with tusks like plough shafts, adorned with gold girdles, draped in fine blankets, making them resemble lotuses in color. They were dark like rocks, always moist, and sourced from the Kamyaka lake, covered in defensive armor, patient, and of excellent breed. After providing these gifts, the kings were permitted to enter. O king, these and many others from various regions, along with countless distinguished kings, brought jewels and gems for this sacrifice. Chitraratha, the king of Gandharvas and Indra's friend, contributed four hundred swift horses. The Gandharva Tumvuru happily gave a hundred horses of mango leaf color, adorned in gold. O Kuru prince, the renowned king of the Mlechcha tribe, known as the Sukaras, donated many hundreds of fine elephants. Virata, the king of Matsya, contributed two thousand elephants decorated in gold. King Vasudana from Pansu presented six and twenty elephants and two thousand horses to the son of Pandu, all adorned in gold, full of speed, strength, youth, and various other riches. Yajnasena contributed for the sacrifice fourteen thousand serving girls and ten thousand serving men with their wives, numerous excellent elephants, six and twenty chariots with elephants yoked to them, and his entire kingdom. Vasudeva from the Vrishni clan, to elevate Arjuna's status, gifted fourteen thousand excellent elephants. Indeed, Krishna is Arjuna's very soul, and Arjuna is Krishna's soul; whatever Arjuna commands, Krishna will surely fulfill. Krishna is willing to forsake heaven for Arjuna, and Arjuna is also capable of giving his life for Krishna. The Kings of Chola and Pandya, despite bringing countless jars of gold filled with fragrant sandalwood juice from the Malaya hills, and loads of sandal and aloe wood from the Dardduras mountains, as well as many brilliant gems and fine gold-embroidered cloths, did not get permission to enter. The king of the Singhalas offered the best sea-born gems called lapis lazuli, heaps of pearls, and hundreds of elephant covers. Countless dark-skinned individuals with eyes red as copper, dressed in gem-adorned clothing, waited at the gate with their offerings. Numerous Brahmanas and Kshatriyas who had been defeated, alongside Vaisyas and serving Sudras, brought tribute to Yudhishthira out of love. Even all the Mlechchas came to Yudhishthira out of love and respect. Every class of people, good, indifferent, and low, from countless races and diverse lands, made Yudhishthira's residence the epitome of the world.
“And beholding the kings of the earth to present unto the foes such excellent and valuable presents, I wished for death out of grief. And O king, I will now tell thee of the servants of the Pandavas, people for whom Yudhishthira supplieth food, both cooked and uncooked. There are a hundred thousand billions of mounted elephants and cavalry and a hundred millions of cars and countless foot soldiers. At one place raw provisions are being measured out; at another they are being cooked; and at another place the foods are being distributed. And the notes of festivity are being heard everywhere. And amongst men of all orders I beheld not a single one in the mansion of Yudhishthira that had not food and drink and ornaments. And eighty-eight thousands of Snataka Brahmanas leading domestic lives, all supported by Yudhishthira, with thirty serving-girls given unto each, gratified by the king, always pray with complacent hearts for the destruction of his foes. And ten thousands of other ascetics with vital seed drawn up, daily eat of golden plates in Yudhishthira’s palace. And, O king, Yajnaseni, without having eaten herself, daily seeth whether everybody, including even the deformed and the dwarfs, hath eaten or not. And, O Bharata, only two do not pay tribute unto the son of Kunti, viz., the Panchalas in consequence of their relationship by marriage, and the Andhakas and Vrishnis in consequence of their friendship.
“And watching the kings of the earth giving incredible and valuable gifts to their enemies, I wished for death out of sorrow. And oh king, I will now tell you about the servants of the Pandavas, who are provided food, both cooked and raw, by Yudhishthira. There are hundreds of thousands of elephants and cavalry, a hundred million chariots, and countless foot soldiers. In one place, raw provisions are being measured; in another, they are being cooked; and in yet another place, the food is being distributed. Sounds of celebration can be heard everywhere. Among all the people in Yudhishthira's mansion, I saw not a single person who lacked food, drink, or decorations. And there are eighty-eight thousand Snataka Brahmins living domestically, all supported by Yudhishthira, each with thirty serving girls, who, gratified by the king, always pray with content hearts for the defeat of his enemies. And tens of thousands of other ascetics, who practice celibacy, eat every day from golden plates in Yudhishthira’s palace. And, oh king, Yajnaseni, without having eaten herself, checks daily to see if everyone, including even the disabled and the dwarfs, has eaten. And, oh Bharata, only two groups do not pay tribute to the son of Kunti: the Panchalas due to their marriage ties, and the Andhakas and Vrishnis because of their friendship.”
SECTION LII
Duryodhana said,—“Those king that are revered over all the world, who are devoted to truth and who are pledged to the observance of rigid vows, who are possessed of great learning and eloquence, who are fully conversant with the Vedas and their branches as also with sacrifices, who have piety and modesty, whose souls are devoted to virtue, who possess fame, and who have enjoyed the grand rites of coronation, all wait upon and worship Yudhishthira. And, O king, I beheld there many thousands of wild kine with as many vessels of white copper for milking them, brought thither by the kings of the earth as sacrificial presents to be given away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing Yudhishthira at the conclusion of the sacrifice, many kings with the greatest alacrity, themselves brought there in a state of purity many excellent jars (containing water). And king Vahlika brought there a car decked with pure gold. And king Sudakshina himself yoked thereto four white horses of Kamboja breed, and Sunitha of great might fitted the lower pole and the ruler of Chedi with his own hands took up and fitted the flag-staff. And the king of the Southern country stood ready with the coat of mail; the ruler of Magadha, with garlands of flowers and the head-gear; the great warrior Vasudana with a sixty years old elephant, the king of Matsya, with the side-fittings of the car, all encased in gold; king Ekalavya, with the shoes; the king of Avanti, with diverse kinds of water for the final bath; king Chekitana, with the quiver; the king of Kasi, with the bow; and Salya; with a sword whose hilt and straps were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit, with Narada and Asita’s son Devala, standing before performed the ceremony of sprinkling the sacred water over the king. And the great Rishis with cheerful hearts sat where the sprinkling ceremony was performed. And other illustrious Rishis conversant with the Vedas, with Jamadagni’s son among them, approached Yudhishthira, the giver of large sacrificial presents, uttering mantras all the while, like the seven Rishis, approaching the great India in heaven. And Satyaki of unbaffled prowess held the umbrella (over the king’s head). And Dhananjaya and Bhima were engaged in tanning the king; while the twins held a couple of chamaras in their hands. And the Ocean himself brought in a sling that big conch of Varuna which the celestial artificer Viswakarman had constructed with a thousand Nishkas of gold, and which Prajapati had in a former Kalpa, presented unto India. It was with that conch that Krishna bathed Yudhishthira after the conclusion of the sacrifice, and beholding it, I swooned away. People go to the Eastern or the Western seas and also to the Southern one. But, O father, none except birds can ever go to the Northern sea. But the Pandavas have spread their dominion even there, for I heard hundreds of conches that had been brought thence blown (in the sacrificial mansion) indicative of auspicious rejoicing. And while those conches blew simultaneously, my hair stood on end. And those among the kings, who were weak in strength fell down. And Dhrishtadyumna and Satyaki and the sons of Pandu and Kesava,—those eight, endued with strength and prowess and handsome in person, beholding the kings deprived of consciousness and myself in that plight, laughed outright. Then Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the principal Brahmanas five hundred bullocks with horns plated with gold. And king Yudhishthira, the son of Kunti, having completed the Rajasuya sacrifice, obtained like the exalted Harishchandra such prosperity that neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its like. And beholding, O exalted one, such prosperity, in the son of Pritha which is even like that which Harishchandra had, I do not see the least good in continuing to live, O Bharata! O ruler of men, a yoke that is tied (to the bullock’s shoulders) by a blind man becomes loosened. Even such is the case with us. The younger ones are growing while the elder ones are decaying. And beholding all this, O chief of the Kurus, I cannot enjoy peace even with the aid of reflection. And it is for this, O king, that I am plunged into grief and becoming pale and emaciated.”
Duryodhana said, “Those kings who are honored throughout the world, who are committed to truth and uphold strict vows, who possess great knowledge and eloquence, who are well-versed in the Vedas and their branches as well as in sacrifices, who exhibit piety and humility, whose souls are dedicated to virtue, who are famous, and who have participated in grand coronation ceremonies, all serve and worship Yudhishthira. And, O king, I saw many thousands of wild cows along with numerous vessels of white copper for milking them, brought there by earth's kings as sacrificial gifts to be given away by Yudhishthira to the Brahmanas. And, O Bharata, for bathing Yudhishthira after the sacrifice, many kings eagerly brought pure and excellent jars of water. King Vahlika brought a chariot adorned with pure gold. King Sudakshina personally harnessed four white Kamboja horses to it, and Sunitha, who is very strong, attached the lower pole while the ruler of Chedi fitted the flagstaff with his own hands. The king of the Southern country was ready with armor; the ruler of Magadha had garlands of flowers and a headpiece; the great warrior Vasudana brought a sixty-year-old elephant, the king of Matsya brought the side fittings for the chariot, all covered in gold; King Ekalavya brought shoes; the king of Avanti brought various types of water for the final bath; King Chekitana brought the quiver; the king of Kasi brought the bow; and Salya brought a sword adorned with a gold hilt and straps. Then Dhaumya and Vyasa, recognized for their ascetic power, along with Narada and Asita's son Devala, stood before the king and performed the sacred water sprinkling ceremony. The great Rishis, with joyful hearts, sat where the ceremony was taking place. Other distinguished Rishis knowledgeable in the Vedas, including Jamadagni's son among them, approached Yudhishthira, the generous giver of large sacrificial offerings, reciting mantras like the seven Rishis approaching the great India in heaven. Satyaki, with unmatched prowess, held an umbrella over the king’s head. Dhananjaya and Bhima were tanning the king, while the twins held a pair of chamaras in their hands. The Ocean itself brought a sling containing the huge conch of Varuna, crafted with a thousand gold Nishkas by the celestial artist Viswakarman, which Prajapati had once given to India in a previous era. It was with that conch that Krishna bathed Yudhishthira after the sacrifice, and seeing it, I fainted. People travel to the Eastern or Western oceans and even to the Southern one. But, O father, no one except birds can ever reach the Northern sea. Yet the Pandavas have expanded their realm even there, as I heard hundreds of conches from those shores blown in the sacrificial hall, signaling joyful omens. And as those conches sounded simultaneously, my hair stood on end. The weaker kings fell unconscious. And Dhrishtadyumna, Satyaki, the sons of Pandu, and Kesava, those eight warriors endowed with strength and valour and handsome features, saw the kings lose consciousness and me in that state, and they laughed heartily. Then Vibhatsu (Arjuna) with a joyful heart gave, O Bharata, five hundred bullocks with gold-plated horns to the leading Brahmanas. And king Yudhishthira, the son of Kunti, having completed the Rajasuya sacrifice, attained a level of prosperity comparable to that of the exalted Harishchandra, a fortune unlike any that Rantideva, Nabhaga, Jauvanaswa, Manu, king Prithu the son of Vena, Bhagiratha, Yayati, or Nahusha had ever experienced. And seeing this incredible prosperity in the son of Pritha, which resembled that of Harishchandra, I find no reason to continue living, O Bharata! O ruler of men, a yoke tied to a bullock's shoulders by a blind man comes undone. This is our condition. The younger ones are thriving while the elders are fading. And witnessing all this, O chief of the Kurus, I cannot find peace, even in contemplation. And it is for this reason, O king, that I am consumed by grief, growing pale and emaciated.”
SECTION LIII
“Dhritrashtra said,—Thou art my eldest son and born also of my eldest wife. Therefore, O son, be not jealous of the Pandavas. He that is jealous is always unhappy and suffereth the pangs of death. O bull of the Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal unto thine, hath thy friends for his, and is not jealous of thee. Why shouldst thou, therefore, be jealous of him? O king, in respect of friends and allies thou art equal unto Yudhishthira. Why shouldst thou, therefore, covet, from folly, the property of thy brother? Be not so. Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou covetest the dignity attaching to the performance of a sacrifice, let the priests arrange for thee the great sacrifice, called the Saptatantu. The kings of the earth will then, cheerfully and with great respect, bring for thee also much wealth and gems and ornaments. O child, coveting other’s possessions is exceedingly mean. He, on the other hand, enjoyeth happiness, who is content with his own being engaged in the practices of his own order. Never striving to obtain the wealth of others, persevering in one’s own affairs, and protecting what hath been earned,—these are the indications of true greatness. He that is unmoved in calamity, skilled in his own business, ever exerting vigilant and humble, always beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off those arms of thine. Plunge not into internal dissensions for the sake of that wealth of thy brothers. O king, be not jealous of the sons of Pandu. Thy wealth is equal unto that of thy brothers in his entirety. There is great sin in quarrelling with friends. They that are thy grandsires are theirs also. Give away in charity on occasions of sacrifices, gratify every dear object of thy desire, disport in the company of women freely, and enjoy thou peace.’”
“Dhritrashtra said, ‘You are my eldest son, born of my eldest wife. So, my son, don’t be jealous of the Pandavas. Jealousy only brings unhappiness and the pain of death. O bull of the Bharata clan, Yudhishthira is honest, has wealth equal to yours, shares your friends, and is not jealous of you. So why should you be jealous of him? O king, in terms of friends and allies, you are equal to Yudhishthira. Why then, in your folly, do you covet your brother's possessions? Stop that. Don’t be jealous. Don’t grieve. O bull of the Bharata clan, if you desire the honor that comes from performing a sacrifice, let the priests prepare the great sacrifice called the Saptatantu for you. Then, the kings of the earth will gladly and respectfully bring you plenty of wealth, gems, and ornaments. O child, wanting what belongs to others is very low. True happiness comes to those who are content with their own, engaged in their own duties. Not trying to take others' wealth, sticking to one’s own matters, and protecting what one has earned—these are the signs of true greatness. Those who remain steady in tough times, skilled in their own affairs, and are humble and vigilant, will always see prosperity. The sons of Pandu are like your arms; do not cut off those arms. Don’t create discord over the wealth of your brothers. O king, do not be jealous of the sons of Pandu. Your wealth is equal to that of your brothers in total. There is great sin in quarrelling with friends. Those who are your grandparents are also theirs. Give generously at sacrifices, fulfill your desires, enjoy the company of women freely, and find peace.’”
SECTION LIV
“Duryodhana said,—‘He that is devoid of intellect but hath merely heard of many things, can scarcely understand the real import of the scriptures, like the spoon that hath no perception of the taste of the soup it toucheth. Thou knowest everything, but yet confoundest me. Like a boat fastened to another, thou and I are tied to each other. Art thou unmindful of thy own interests? Or, dost thou entertain hostile feeling towards me? These thy sons and allies are doomed to destruction, inasmuch as they have thee for their ruler, for thou describest as attainable in the future what is to be done at the present moment. He often trippeth whose guide acts under the instructions of others. How then can his followers expect to come across a right path? O king, thou art of mature wisdom; thou hast the opportunity to listen to the words of old, and thy senses also are under thy control. It behoveth thee not to confound us who are ready to seek our own interests. Vrihaspati hath said that the usage of kings are different from those of common people. Therefore kings should always attend to their own interests with vigilance. The attainment of success is the sole criterion that should guide the conduct of a Kshatriya. Whether, therefore, the means is virtuous or sinful, what scruples can there be in the duties of one’s own order? He that is desirous of snatching the blazing prosperity of his foe, should, O bull of the Bharata race, bring every direction under his subjection like the charioteer taming the steeds with his whip. Those used to handling weapons say that, a weapon is not simply an instrument that cuts but is a means, whether covert or overt, that can defeat a foe. Who is to be reckoned a foe and who a friend, doth not depend on one’s figure or dimensions. He that paineth another is, O king, to be regarded a foe by him that is pained. Discontent is the root of prosperity. Therefore, O king, I desire to be discontented. He that striveth after the acquisition of prosperity is, O king, a truly politic person. Nobody should be attached to wealth and affluence, for the wealth that hath been earned and hoarded may be plundered. The usages of kings are even such. It was during a period of peace that Sakra cut off the head of Namuchi after having given a pledge to the contrary, and it was because he approved of this eternal usage towards the enemy that he did so. Like a snake that swalloweth up frogs and other creatures living in holes, the earth swalloweth up a king that is peaceful and a Brahmana that stirreth not out of home. O king, none can by nature be any person’s foe. He is one’s foe, and not anybody else, who hath common pursuits with one. He that from folly neglecteth a growing foe, hath his vitals cut off as by a disease that he cherished without treatment. A foe, however insignificant, if suffered to grow in prowess, swalloweth one like the white ants at the root of a tree eating off the tree itself. O Bharata, O Ajamida, let not the prosperity of the foe be acceptable to thee. This policy (of neglecting the foe) should always be borne on their heads by the wise even like a load. He that always wisheth for the increase of his wealth, ever groweth in the midst of his relatives even like the body naturally growing from the moment of birth. Prowess conferreth speedy growth. Coveting as I do the prosperity of the Pandavas. I have not yet made it my own. At present I am a prey to doubts in respect of my ability. I am determined to resolve those doubts of mine. I will either obtain that prosperity of theirs, or lie down having perished in battle. O king when the state of my mind is such, what do I care now for life, for the Pandavas are daily growing while our possessions know no increase?’”
"Duryodhana said, 'Someone who lacks intelligence but has only heard a lot can hardly grasp the true meaning of the scriptures, much like a spoon that can't appreciate the taste of the soup it touches. You know everything, yet you confuse me. Like a boat tied to another, you and I are linked together. Are you ignoring your own interests? Or do you harbor negative feelings towards me? Your sons and allies are doomed to destruction because they have you as their leader, as you talk about things that can be achieved in the future instead of taking action now. Those who follow a guide who listens to others often stumble. So how can his followers expect to find a clear path? O king, you are wise; you have the chance to listen to wise words, and your senses are under your control. You should not confuse us who are ready to look after our own interests. Vrihaspati has said that the ways of kings are different from those of ordinary people. Therefore, kings should always be vigilant about their own interests. Success is the only standard that should guide a Kshatriya's actions. Hence, whether the means are righteous or wrongful, there should be no hesitation in fulfilling one's duties. Those who wish to seize the success of their enemies should, O bull of the Bharata race, bring every direction under control like a charioteer taming horses with a whip. Those skilled with weapons say that a weapon is not just a cutting tool but rather a means, whether hidden or open, to defeat an enemy. Identifying a foe versus a friend does not depend on physical appearance. Anyone who hurts another should be seen as a foe by the one who is injured. Discontent is the root of prosperity. Therefore, O king, I wish to be discontented. The one who strives for prosperity is, O king, a truly wise person. No one should cling to wealth, as the riches that have been earned and hoarded can be taken. Such is the nature of kings. During a time of peace, Sakra cut off Namuchi's head even after promising not to, and he did this because he upheld the eternal practice against enemies. Like a snake that swallows frogs and other creatures living in holes, the earth consumes a peaceful king and a Brahmana who doesn't leave home. O king, naturally, no one is anyone's enemy. The one who shares common goals with you is your enemy. The one who foolishly ignores a growing enemy harms himself like someone suffering from an untreated disease. An enemy, however small, if allowed to gain strength, can devour you like termites eating at the roots of a tree. O Bharata, O Ajamida, do not let the enemy’s success be acceptable to you. This strategy of neglecting the enemy should always be a concern for the wise, like a burden on their heads. The one who continually seeks to increase his wealth naturally flourishes among his kin, just as a body grows from birth onward. Strength brings rapid growth. I desire the prosperity of the Pandavas, but I have not yet claimed it for myself. Right now, I am plagued by doubts about my abilities. I am determined to resolve these doubts. I will either secure that prosperity for myself or fall fighting in battle. O king, in this state of mind, what do I care for life? The Pandavas are thriving while our resources are stagnant.'"
SECTION LV
“Sakuni said,—O thou foremost of victorious persons, I will snatch (for thee) this prosperity of Yudhishthira, the son of Pandu, at the sight of which thou grievest so. Therefore, O king, let Yudhishthira the son of Kunti be summoned. By throwing dice a skilful man, himself uninjured, may vanquish one that hath no skill. Know, O Bharata, that betting is my bow, the dice are my arrows, the marks on them my bow-string, and the dice-board my car.
“Sakuni said, ‘O you who are the greatest among the victorious, I will take away the prosperity of Yudhishthira, the son of Pandu, which makes you so sorrowful. So, O king, let Yudhishthira, son of Kunti, be called. A skilled player can defeat an unskilled one even without being harmed. Know this, O Bharata: betting is my bow, the dice are my arrows, the marks on them are my bowstring, and the dice board is my chariot.’”
“Duryodhana said,—‘This Sukuni skilled at dice, is ready, O king, to snatch the prosperity of the son of Pandu by means of dice. It behoveth thee to give him permission.
“Duryodhana said, 'This skilled gambler, Sukuni, is ready, O king, to take away the wealth of the son of Pandu through his dice skills. You should grant him permission."
“Dhritarashtra said,—‘I am obedient to the counsels of my brother, the illustrious Vidura. Consulting with him, I shall tell what should be done in this matter.
“Dhritarashtra said, ‘I will follow the advice of my brother, the esteemed Vidura. After discussing with him, I will decide what actions should be taken in this situation.
“Duryodhana said,—‘Vidura is always engaged in doing good to the sons of Pandu. O Kaurava, his feelings towards us are otherwise. He will, therefore, without doubt, withdraw thy heart from the proposed act. No man should set himself to any task depending upon the counsels of another, for, O son of Kuru’s race, the minds of two persons seldom agree in any particular act. The fool that liveth shunning all causes of fear wasteth himself like an insect in the rainy season. Neither sickness nor Yama waiteth till one is in prosperity. So long, therefore, as there is life and health, one should (without waiting for prosperity) accomplish his purpose.’
“Duryodhana said, ‘Vidura is always looking out for the sons of Pandu. O Kaurava, he feels differently about us. He will undoubtedly steer your heart away from this plan. No one should rely on someone else's advice to tackle a task, because, O son of the Kuru lineage, two people’s minds rarely align on any specific action. A fool who avoids all fears is wasting his life like an insect in the rainy season. Neither sickness nor death waits for someone to be successful. Therefore, as long as there is life and health, one should pursue their goals without waiting for better times.’”
“Dhritarashtra said,—‘O son, hostility with those that are strong, is what never recommendeth itself to me. Hostility bringeth about a change of feelings, and that itself is a weapon though not made of steel. Thou regardest, O Prince, as a great blessing what will bring in its train the terrible consequences of war. What is really fraught with mischief. If once it beginneth, it will create sharp swords and pointed arrows.’
“Dhritarashtra said, ‘O son, being hostile toward the strong doesn’t seem wise to me. Hostility leads to changing feelings, and that alone is a weapon, even if it’s not made of steel. You, O Prince, see as a great blessing what will actually lead to the dreadful consequences of war, which is truly harmful. Once it starts, it will bring about sharp swords and pointed arrows.’”
“Duryodhana replied,—‘Men of the most ancient times invented the use of dice. There is no destruction in it, nor is there any striking with, weapons. Let the words of Sakuni, therefore, be acceptable to thee, and let thy command be issued for the speedy construction of the assembly house. The door of heaven, leading us to such happiness, will be opened to us by gambling. Indeed, they that betake to gambling (with such aid) deserve such good fortune. The Pandavas then will become thy equals (instead of, as now, superiors); therefore, gamble thou with the Pandavas.
“Duryodhana replied, ‘People from ancient times came up with the idea of playing dice. There’s no violence in it, nor is it like fighting with weapons. So, let the advice of Sakuni be accepted by you, and let’s get started on building the assembly hall quickly. The door to happiness will open for us through gambling. Truly, those who engage in gambling like this deserve good fortune. The Pandavas will then become your equals instead of being in a superior position like they are now; so go ahead and gamble with the Pandavas.’”
“Dhritarashtra said.—‘The words uttered by thee do not recommend themselves to me. Do what may be agreeable to thee, O ruler of men. But thou shall have to repent for acting according to these words; for, words that are fraught with such immorality can never bring prosperity in the future. Even this was foreseen by the learned Vidura ever treading the path of truth and wisdom. Even the great calamity, destructive of the lives of the Kshatriyas, cometh as destined by fate.’”
“Dhritarashtra said, ‘What you’ve said doesn’t sit well with me. Do whatever you think is best, O leader of men. But you will regret following this advice; words filled with such wrongdoing can’t lead to a prosperous future. The wise Vidura, who always follows the path of truth and wisdom, saw this coming. Even the great disaster that threatens the lives of the Kshatriyas is destined by fate.’”
Vaisampayana continued—“Having said this, the weak-minded Dhritarashtra regarded fate as supreme and unavoidable. And the king deprived of reason by Fate, and obedient to the counsels of his son, commanded his men in loud voice, saying—‘Carefully construct, without loss of time, an assembly house of the most beautiful description, to be called the crystal-arched palace with a thousand columns, decked with gold and lapis lazuli, furnished with a hundred gates, and full two miles in length and in breadth the same.’ Hearing those words of his, thousands of artificers endued with intelligence and skill soon erected the palace with the greatest alacrity, and having erected it brought thither every kind of article. And soon after they cheerfully represented unto the king that the palace had been finished, and that it as delightful and handsome and furnished with every kind of gems and covered with many-coloured carpets inlaid with gold. Then king Dhritarashtra, possessed of learning, summoning Vidura the chief of his ministers, said:—‘Repairing, (to Khandavaprastha), bring prince Yudhishthira here without loss of time. Let him come hither with his brothers, and behold his handsome assembly house of mine, furnished with countless jewels and gems, and costly beds and carpets, and let a friendly match at dice commence here.’”
Vaisampayana continued—“After saying this, the weak-minded Dhritarashtra accepted fate as the ultimate and unavoidable force. The king, consumed by Fate and following his son’s advice, commanded his men loudly, saying—‘Quickly build an assembly hall of exceptional beauty, to be named the crystal-arched palace with a thousand columns, decorated with gold and lapis lazuli, equipped with a hundred gates, and measuring two miles in both length and breadth.’ Upon hearing his words, thousands of skilled artisans swiftly constructed the palace with great enthusiasm, and once completed, they brought all kinds of furnishings. Soon after, they happily informed the king that the palace was finished, exquisite and well-decorated with all sorts of gems and vibrant carpets inlaid with gold. Then King Dhritarashtra, being knowledgeable, called for Vidura, his chief minister, and said:—‘Go to Khandavaprastha and bring Prince Yudhishthira here without delay. Let him come with his brothers to see my beautiful assembly hall, filled with countless jewels and gems, luxurious beds and carpets, and let’s begin a friendly game of dice here.’”
SECTION LVI
Vaisampayana said,—“King Dhritarashtra, ascertaining the inclinations of his son and knowing that Fate is inevitable, did what I have said. Vidura, however, that foremost of intelligent men, approved not his brother’s words and spoke thus, ‘I approve not, O king, of this command of thine. Do not act so. I fear, this will bring about the destruction of our race. When thy sons lose their unity, dissension will certainly ensue amongst them. This I apprehend, O king, from this match at dice.’
Vaisampayana said, “King Dhritarashtra, understanding his son's desires and knowing that fate is unavoidable, did what I have mentioned. However, Vidura, the wisest of men, did not agree with his brother's words and said, ‘I do not support this command of yours, O king. Please do not proceed with this. I worry that this will lead to the downfall of our family. When your sons lose their unity, conflict will definitely arise among them. I fear this, O king, because of this game of dice.’"
“Dhritarashtra said,—‘If Fate be not hostile, this quarrel will not certainly grieve me. The whole universe moveth at the will of its Creator, under the controlling influence of Fate. It is not free. Therefore, O Vidura, going unto king Yudhishthira at my command, bring thou soon that invincible son of Kunti.’”
“Dhritarashtra said, ‘If fate isn’t against us, this conflict won’t really upset me. The entire universe moves according to the will of its Creator, under the influence of fate. It’s not truly free. So, O Vidura, go to King Yudhishthira as I instruct you, and quickly bring back that unstoppable son of Kunti.’”
SECTION LVII
Vaisampayana said,—“Vidura then, thus commanded against his will by king Dhritarashtra, set out, with the help of horses of high mettle and endued with great speed and strength, and quiet and patient, for the abode of the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded by the way leading to the capital of the Pandavas. And having arrived at the city of king Yudhishthira, he entered it and proceeded towards the palace, worshipped by numberless Brahmanas. And coming to the palace which was even like unto the mansion of Kuvera himself, the virtuous Vidura approached Yudhishthira, the son of Dharma. Then the illustrious Ajamida devoted to truth and having no enemy on earth, reverentially saluted Vidura, and asked him about Dhritarashtra and his sons. And Yudhishthira said, “O Kshatta, thy mind seemeth to be cheerless. Dost thou come here in happiness and peace? The sons of Dhritarashtra, I hope, are obedient to their old father. The people also, I hope, are obedient to Dhritarashtra’s rule.’
Vaisampayana said, “Vidura, reluctantly ordered by King Dhritarashtra, set out with strong, fast horses that were calm and patient for the home of the wise sons of Pandu. Smart and resourceful, Vidura took the route leading to the Pandavas' capital. When he reached the city of King Yudhishthira, he entered and made his way to the palace, honored by countless Brahmanas. Arriving at the palace, which resembled the mansion of Kuvera, the virtuous Vidura approached Yudhishthira, the son of Dharma. The esteemed Ajamida, committed to the truth and without enemies, respectfully greeted Vidura and inquired about Dhritarashtra and his sons. Yudhishthira said, ‘O Kshatta, you seem troubled. Did you come here in happiness and peace? I hope the sons of Dhritarashtra are respectful to their elderly father. I also hope the people are loyal to Dhritarashtra's rule.’”
“Vidura said,—‘The illustrious king, with his sons, is well and happy, and surrounded by his relatives he reigneth even like Indra himself. The king is happy with his sons who are all obedient to him and hath no grief. The illustrious monarch is bent on his own aggrandisement. The king of the Kurus hath commanded me to enquire after thy peace and prosperity, and to ask thee to repair to Hastinapore with thy brothers and to say, after beholding king Dhritarashtra’s newly erected palace, whether that one is equal to thy own. Repairing thither, O son of Pritha, with thy brothers, enjoy ye in that mansion and sit to a friendly match at dice. We shall be glad if thou goest, as the Kurus have already arrived there. And thou wilt see there those gamblers and cheats that the illustrious king Dhritarashtra hath already brought thither. It is for this, O king, that I have come hither. Let the king’s command be approved by thee.
“Vidura said, ‘The esteemed king, along with his sons, is doing well and is happy, surrounded by his relatives, reigning just like Indra himself. The king is content with his obedient sons and feels no sorrow. The distinguished monarch is focused on his own glory. The king of the Kurus has asked me to check on your well-being and prosperity, and to invite you to come to Hastinapore with your brothers and to see if King Dhritarashtra’s newly built palace is as good as your own. So, go there, O son of Pritha, with your brothers, enjoy your time in that mansion, and have a friendly game of dice. We would be pleased if you go, as the Kurus are already there. You will see the gamblers and tricksters that the illustrious King Dhritarashtra has also brought along. This is the reason I have come here. Please approve the king’s request.’
“Yudhishthira said,—‘O Kshatta, if we sit to a match at dice, we may quarrel. What man is there, who knowing all this, will consent to gamble? What dost thou think fit for us? We all are obedient to thy counsels.’
“Yudhishthira said, ‘Hey Kshatta, if we play a game of dice, it could lead to arguments. Who would agree to gamble knowing this? What do you think we should do? We’re all ready to follow your advice.’”
“Vidura said,—‘I know that gambling is the root of misery, and I strove to dissuade the king from it. The king, however, hath sent me to thee. Having known all this, O learned one, do what is beneficial.
“Vidura said,—‘I know that gambling is the source of suffering, and I tried to persuade the king against it. However, the king has sent me to you. Knowing all this, O wise one, please act in a way that is beneficial.
“Yudhishthira said,—‘Besides the sons of Dhritarashtra what other dishonest gamblers are there ready for play? Tell us, O Vidura, who they are and with whom we shall have to play, staking hundreds upon hundreds of our possessions.’
“Yudhishthira said, ‘Other than the sons of Dhritarashtra, who else are the dishonest gamblers looking to play? Tell us, Vidura, who they are and who we'll be playing against, risking hundreds of our possessions.’”
“Vidura said,—‘O monarch, Sakuni, the king of Gandhara, an adept at dice, having great skill of hand and desperate in stakes, Vivingati, king Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.’
“Vidura said, ‘O king, Sakuni, the ruler of Gandhara, who is an expert at dice, very skilled and reckless in his bets, Vivingati, King Chitrasena, Satyavrata, Purumitra, and Jaya, these, O king, are present.’”
“Yudhishthira said,—‘It would seem then that some of the most desperate and terrible gamblers always depending upon deceit are there. This whole universe, however, is at the will of its Maker, under the control of fate. It is not free. O learned one, I do not desire, at the command of king Dhritarashtra to engage myself in gambling. The father always wisheth to benefit his son. Thou art our master, O Vidura. Tell me what is proper for us. Unwilling as I am to gamble, I will not do so, if the wicked Sakuni doth not summon me to it in the Sabha? If, however, he challengeth me, I will never refuse. For that, as settled, is my eternal vow.”
“Yudhishthira said, ‘It seems that some of the most desperate and ruthless gamblers who rely on deceit are here. However, this entire universe is under the control of its Creator, governed by fate. It isn't free. O wise one, I don’t want to gamble at the command of King Dhritarashtra. A father always wants the best for his son. You are our guide, O Vidura. Please tell us what we should do. Even though I’m reluctant to gamble, I will not participate if the wicked Sakuni doesn’t challenge me in the assembly. But if he does challenge me, I will never back down. That is my unbreakable vow.”
Vaisampayana continued,—“King Yudhishthira the just having said this unto Vidura, commanded that preparations for his journey might be made without loss of time. And the next day, the king accompanied by his relatives and attendants and taking with him also the women of the household with Draupadi in their midst, set out for the capital of the Kurus. ‘Like some brilliant body falling before the eyes, Fate depriveth us of reason, and man, tied as it were with a cord, submitteth to the sway of Providence,’ saying this, king Yudhishthira, that chastiser of the foe, set out with Kshatta, without deliberating upon that summons from Dhritarashtra. And that slayer of hostile heroes, the son of Pandu and Pritha, riding upon the car that had been given him by the king of Valhika, and attired also in royal robes, set out with his brothers. And the king, blazing as it were with royal splendour, with Brahmanas walking before him, set out from his city, summoned by Dhritarashtra and impelled by what hath been ordained by Kala (Time). And arriving at Hastinapore he went to the palace of Dhritarashtra. And going there, the son of Pandu approached the king. And the exalted one then approached Bhishma and Drona and Karna, and Kripa, and the son of Drona, and embraced and was embraced by them all. And the mighty-armed one, endued with great prowess, then approached Somadatta, and then Duryodhana and Salya, and the son of Suvala, and those other kings also that had arrived there before him. The king then went to the brave Dusshasana and then to all his (other) brothers and then to Jayadratha and next to all the Kurus one after another. And the mighty-armed one, then surrounded by all his brothers, entered the apartment of the wise king Dhritarashtra. And then Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and surrounded by her daughters-in-law like Rohini by the stars. And saluting Gandhari and blessed by her in return, the king then beheld his old uncle, that illustrious monarch whose wisdom was his eye. King Dhritarashtra then, O monarch, smelt his head as also the heads of those four other princes of the Kuru race, viz., the sons of Pandu with Bhimasena as their eldest. And, O king, beholding—the handsome Pandava those tigers among men, all the Kurus became exceedingly glad. And commanded by the king, the Pandavas then retired to the chambers allotted to them and which were all furnished with jewels and gems. And when they had retired into the chambers, the women of Dhritarashtra’s household with Dussala taking the lead visited them. And the daughters-in-law of Dhritarashtra beholding the blazing and splendid beauty and prosperity of Yajnaseni, became cheerless and filled with jealousy. And those tigers among men, having conversed with the ladies went through their daily physical exercises and then performed the religious rites of the day. And having finished their daily devotions, they decked their persons with sandal paste of the most fragrant kind. And desiring to secure good luck and prosperity they caused (by gifts) the Brahmanas to utter benedictions. And then eating food that was of the best taste they retired to their chambers for the night. And those bulls among the Kurus then were put to sleep with music by handsome females. And obtaining from them what came in due succession, those subjugators of hostile towns passed with cheerful hearts that delightful night in pleasure and sport. And waked by the bards with sweet music, they rose from their beds, and having passed the night thus in happiness, they rose at dawn and having gone through the usual rites, they entered into the assembly house and were saluted by those that were ready there for gambling.”
Vaisampayana continued, “King Yudhishthira, the just, after saying this to Vidura, ordered that preparations for his journey be made without delay. The next day, the king set out for the capital of the Kurus, accompanied by his family and attendants, and bringing the women of the household with Draupadi among them. ‘Like a shining object falling before our eyes, Fate takes away our reason, and a man, tied like a string, submits to the power of Providence,’ Yudhishthira said. He set out with Kshatta without discussing Dhritarashtra’s summons. The powerful son of Pandu and Pritha rode in the chariot gifted to him by the king of Valhika and was dressed in royal attire as he left with his brothers. The king, glowing with royal splendor and followed by Brahmanas, departed from his city at the command of Dhritarashtra and moved by what Time had ordained. Upon arriving at Hastinapore, he went to Dhritarashtra’s palace. There, the son of Pandu approached the king, and then he greeted Bhishma, Drona, Karna, Kripa, and the son of Drona, embracing them all and receiving their embraces in return. The mighty one, endowed with great strength, then approached Somadatta, Duryodhana, Salya, and the son of Suvala, along with other kings who had arrived before him. Yudhishthira then visited the brave Dusshasana and all his other brothers, followed by Jayadratha and all the Kurus one after another. Finally, surrounded by all his brothers, he entered the room of the wise king Dhritarashtra. Yudhishthira then noticed the venerable Gandhari, ever devoted to her husband, surrounded by her daughters-in-law like Rohini among the stars. After greeting Gandhari and being blessed by her, he then saw his elderly uncle, the illustrious king known for his wisdom. King Dhritarashtra then smelled the heads of Yudhishthira and the four other princes of the Kuru race, including Bhimasena as their eldest. Seeing the handsome Pandavas, those tigers among men, all the Kurus felt very pleased. At the king’s command, the Pandavas then retired to their designated chambers, which were adorned with jewels and gems. Once they had settled in, the women from Dhritarashtra’s household, led by Dussala, came to visit them. The daughters-in-law of Dhritarashtra, upon seeing Yajnaseni’s radiant beauty and prosperity, felt disheartened and jealous. After chatting with the ladies, the Pandavas engaged in their daily physical exercises and performed their religious duties for the day. After completing their devotions, they applied fragrant sandal paste on themselves. To ensure good fortune and prosperity, they made gifts to the Brahmanas for their blessings. Then they enjoyed a delicious meal before retiring to their chambers for the night. The bulls among the Kurus were lulled to sleep by beautiful women singing. Receiving a proper sequence of comforts from them, the conquerors of hostile cities spent the delightful night in joy and leisure. Woken by bards with sweet music, they got out of bed, and having spent the night happily, they rose at dawn, performed their usual rites, and entered the assembly house, where they were greeted by those ready to gamble.”
SECTION LVIII
Vaisampayana said,—“The sons of Pritha with Yudhishthira at their head, having entered that assembly house, approached all the kings that were present there. And worshipping all those that deserved to be worshipped, and saluting others as each deserved according to age, they seated themselves on seats that were clean and furnished with costly carpets. After they had taken their seats, as also all the kings, Sakuni the son of Suvala addressed Yudhishthira and said, ‘O king, the assembly is full. All had been waiting for thee. Let, therefore, the dice be cast and the rules of play be fixed, O Yudhishthira.’
Vaisampayana said, “The sons of Pritha, led by Yudhishthira, entered the assembly hall and approached all the kings present. They honored those who deserved respect and greeted others based on their age, before taking their places on clean seats covered with expensive carpets. Once they were seated, along with all the kings, Sakuni, the son of Suvala, turned to Yudhishthira and said, ‘O king, the assembly is full. Everyone has been waiting for you. So, let’s throw the dice and set the rules for the game, O Yudhishthira.’”
‘Yudhishthira replied, ‘Deceitful gambling is sinful. There is no Kshatriya prowess in it. There is certainly no morality in it. Why, then, O king, dost thou praise gambling so? The wise applaud not the pride that gamesters feel in deceitful play. O Sakuni, vanquish us, not like a wretch, by deceitful means.’
‘Yudhishthira replied, ‘Cheating in gambling is wrong. It shows no warrior skill. There's definitely no honor in it. So, why, O king, do you praise gambling so much? The wise don’t applaud the arrogance that gamblers feel in dishonest play. O Sakuni, defeat us, but not like a coward, through deceitful methods.’
Sakuni said,—‘That high-souled player who knoweth the secrets of winning and losing, who is skilled in baffling the deceitful arts of his confrere, who is united in all the diverse operations of which gambling consisteth, truly knoweth the play, and he suffereth all in course of it. O son of Pritha, it is the staking at dice, which may be lost or won that may injure us. And it is for that reason that gambling is regarded as a fault. Let us, therefore, O king, begin the play. Fear not. Let the stakes be fixed. Delay not!’
Sakuni said, “That skilled player who understands the secrets of winning and losing, who knows how to outsmart the deceitful tricks of his opponent, and who is involved in all the different aspects of gambling truly knows the game and accepts everything that comes with it. O son of Pritha, it's the betting with dice, which can be lost or won, that can harm us. That’s why gambling is considered a flaw. So, let’s start the game, O king. Don’t worry. Let’s set the stakes. Don’t delay!”
“Yudhishthira said,—‘That best of Munis, Devala, the son of Asita, who always instructeth us about all those acts that may lead to heaven, hell, or the other regions, hath said, that it is sinful to play deceitfully with a gamester. To obtain victory in battle without cunning or stratagem is the best sport. Gambling, however, as a sport, is not so. Those that are respectable never use the language of the Mlechchas, nor do they adopt deceitfulness in their behaviour. War carried on without crookedness and cunning, this is the act of men that are honest. Do not, O Sakuni, playing desperately, win of us that wealth with which according to our abilities, we strive to learn how to benefit the Brahmanas. Even enemies should not be vanquished by desperate stakes in deceitful play. I do not desire either happiness or wealth by means of cunning. The conduct of one that is a gamester, even if it be without deceitfulness, should not be applauded.’
“Yudhishthira said, ‘That great sage, Devala, the son of Asita, who constantly teaches us about all the actions that can lead to heaven, hell, or other realms, has said that it is wrong to play dishonestly with a gambler. Achieving victory in battle without trickery or strategy is the ultimate goal. However, gambling as a game is not the same. Those who are respectable never use the language of the outcasts and do not engage in deceitful behavior. Engaging in war without dishonesty and trickery is the act of honest men. Please, Sakuni, do not desperately win from us the wealth we strive to use to support the Brahmanas according to our means. Even enemies should not be defeated through desperate and deceitful games. I do not seek happiness or wealth through cunning. The behavior of a gambler, even if it lacks deceit, should not be praised.’”
“Sakuni said,—‘O Yudhishthira, it is from a desire of winning, which is not a very honest motive, that one high-born person approacheth another (in a contest of race superiority). So also it is from a desire of defeating, which is not a very honest motive, that one learned person approacheth another (in a contest of learning). Such motives, however, are scarcely regarded as really dishonest. So also, O Yudhishthira, a person skilled at dice approacheth one that is not so skilled from a desire of vanquishing him. One also who is conversant with the truths of science approacheth another that is not from desire of victory, which is scarcely an honest motive. But (as I have already said) such a motive is not really dishonest. And, O Yudhishthira, so also one that is skilled in weapons approacheth one that is not so skilled; the strong approacheth the weak. This is the practice in every contest. The motive is victory, O Yudhishthira. If, therefore, thou, in approaching me, regardest me to be actuated by motives that are dishonest, if thou art under any fear, desist then from play.’
“Sakuni said, ‘O Yudhishthira, it’s out of a desire to win, which isn’t a very honest motivation, that one person of high status challenges another (in a race for superiority). Similarly, it’s from a desire to defeat, which again isn’t a very honest motivation, that one knowledgeable person challenges another (in a contest of knowledge). However, these motives are hardly seen as truly dishonest. Likewise, O Yudhishthira, a skilled dice player approaches someone less skilled out of a desire to conquer him. Someone well-versed in the truths of science approaches another who isn’t out of a desire for victory, which isn’t really an honest intention. But (as I’ve mentioned before) such motivation isn’t truly dishonest. And, O Yudhishthira, just as a person skilled in weapons approaches someone who isn’t, the strong confront the weak. This is the way in every competition. The motive is victory, O Yudhishthira. So, if you think my motives in approaching you are dishonest, or if you feel any fear, then stop playing.’”
“Yudhishthira said,—‘Summoned, I do not withdraw. This is my established vow. And, O king, Fate is all powerful. We all are under the control of Destiny. With whom in this assembly am I to play? Who is there that can stake equally with me? Let the play begin.’
“Yudhishthira said, ‘I won’t back down now that I’ve been called. This is my solemn vow. And, O king, Fate is all-powerful. We are all under Destiny's control. Who in this assembly can I play with? Who is there that can match my stake? Let the game begin.’”
“Duryodhana said,—‘O monarch, I shall supply jewels and gems and every kind of wealth. And it is for me that this Sakuni, my uncle, will play.’
“Duryodhana said, ‘O king, I will provide jewels and gems and all kinds of wealth. And it will be my uncle Sakuni who plays on my behalf.’”
“Yudhishthira said,—‘Gambling for one’s sake by the agency of another seemeth to me to be contrary to rule. Thou also, O learned one, will admit this. If, however, thou art still bent on it, let the play begin.’”
“Yudhishthira said, ‘Gambling on behalf of someone else seems to go against the rules to me. You will agree with this, wise one. But if you’re still determined to do it, let the game start.’”
SECTION LIX
Vaisampayana said,—“When the play commenced, all those kings with Dhritarashtra at their head took their seats in that assembly. And, O Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with cheerless hearts sat behind. And those kings with leonine necks and endued with great energy took their seats separately and in pairs upon many elevated seats of beautiful make and colour. And, O king, that mansion looked resplendent with those assembled kings like heaven itself with a conclave of the celestials of great good fortune. And they were all conversant with the Vedas and brave and of resplendent countenances. And, O great king, the friendly match at dice then commenced.
Vaisampayana said, “When the play began, all those kings, led by Dhritarashtra, took their seats in the assembly. And, O Bharata, Bhishma, Drona, Kripa, and the noble Vidura, with heavy hearts, sat behind. The kings, with their strong necks and great energy, took their seats separately and in pairs on many beautifully crafted and colorful elevated seats. And, O king, that mansion looked splendid with the gathered kings, like heaven itself filled with a gathering of fortunate celestial beings. They were all knowledgeable in the Vedas, brave, and had shining faces. And, O great king, the friendly game of dice then began."
Yudhishthira said,—“O king, this excellent wealth of pearls of great value, procured from the ocean by churning it (of old), so beautiful and decked with pure gold, this, O king, is my stake. What is thy counter stake, O great king,—the wealth with which thou wishest to play with me?”
Yudhishthira said, “O king, this amazing treasure of pearls, highly valuable and brought from the ocean by churning it long ago, so beautiful and adorned with pure gold, this, O king, is my stake. What is your counter stake, O great king—what wealth do you wish to bet against me?”
“Duryodhana said,—‘I have many jewels and much wealth. But I am not vain of them. Win thou this stake.’
“Duryodhana said, ‘I have many jewels and a lot of wealth. But I’m not conceited about it. You should win this wager.’”
Vaisampayana continued,—“Then Sakuni, well-skilled at dice, took up the dice and (casting them) said unto Yudhishthira, ‘Lo, I have won!’”
Vaisampayana continued, “Then Sakuni, an expert at dice, picked up the dice and said to Yudhishthira, ‘Look, I’ve won!’”
SECTION LX
Yudhishthira said,—“Thou hast won this stake of me by unfair means. But be not so proud, O Sakuni. Let us play staking thousands upon thousands. I have many beautiful jars each full of a thousand Nishkas in my treasury, inexhaustible gold, and much silver and other minerals. This, O king, is the wealth with which I will stake with thee!’”
Yudhishthira said, “You've unfairly won this bet from me. But don’t get too cocky, Sakuni. Let’s bet thousands on this next game. I have many beautiful jars filled with a thousand Nishkas each in my treasury, endless gold, and plenty of silver and other materials. This, king, is the wealth I will wager against you!”
Vaisampayana continued,—“Thus addressed, Sakuni said unto the chief of the perpetuators of the Kuru race, the eldest of the sons of Pandu, king Yudhishthira, of glory incapable of sustaining any diminution. ‘Lo, I have won!’”
Vaisampayana continued, “Responding to this, Sakuni said to the leader of the Kuru lineage, the eldest son of Pandu, King Yudhishthira, whose glory cannot be diminished, ‘Look, I have won!’”
Yudhishthira said,—‘This my sacred and victorious and royal car which gladdeneth the heart and hath carried us hither, which is equal unto a thousand cars, which is of symmetrical proportions and covered with tiger-skin, and furnished with excellent wheels and flag-staffs which is handsome, and decked with strings of little bells, whose clatter is even like the roar of the clouds or of the ocean, and which is drawn by eight noble steeds known all over the kingdom and which are white as the moon-beam and from whose hoofs no terrestrial creature can escape—this, O king, is my wealth with which I will stake with thee!’”
Yudhishthira said, “This is my sacred, victorious, and royal chariot that brings joy to the heart and has brought us here. It’s worth as much as a thousand chariots, perfectly proportioned, covered with tiger skin, equipped with excellent wheels and flagpoles. It’s beautiful, adorned with strings of little bells that jingle like the roar of thunder or the sea. It’s pulled by eight noble steeds known throughout the kingdom, as white as moonlight, and no earthly creature can escape from their hooves—this, O king, is my wealth that I will wager against you!”
Vaisampayana continued,—“Hearing these words, Sakuni ready with the dice, and adopting unfair means, said unto Yudhishthira, ‘Lo, I have won!’
Vaisampayana continued, “Hearing these words, Sakuni, prepared with the dice and using dishonest tactics, said to Yudhishthira, ‘Look, I’ve won!’”
“Yudhishthira said,—‘I have a hundred thousand serving-girls, all young, and decked with golden bracelets on their wrists and upper arms, and with nishkas round their necks and other ornaments, adorned with costly garlands and attired in rich robes, daubed with the sandal paste, wearing jewels and gold, and well-skilled in the four and sixty elegant arts, especially versed in dancing and singing, and who wait upon and serve at my command the celestials, the Snataka Brahmanas, and kings. With this wealth, O king, I will stake with thee!’”
“Yudhishthira said, ‘I have a hundred thousand young serving-girls, all adorned with golden bracelets on their wrists and upper arms, and wearing nishkas around their necks and other ornaments. They are decorated with expensive garlands and dressed in luxurious robes, smeared with sandalwood paste, and adorned with jewels and gold. They are also skilled in the sixty-four graceful arts, especially in dancing and singing, and they serve at my command the celestial beings, the Snataka Brahmanas, and kings. With this wealth, O king, I will wager with you!’”
Vaisampayana continued,—‘Hearing these words, Sakuni ready with the dice, adopting unfair means, said unto Yudhishthira. ‘Lo, I have won!’
Vaisampayana went on, “Hearing this, Sakuni, prepared with the dice and using dishonest tactics, said to Yudhishthira, ‘Look, I’ve won!’”
Yudhishthira said,—“I have thousands of serving-men, skilled in waiting upon guests, always attired in silken robes, endued with wisdom and intelligence, their senses under control though young, and decked with ear-rings, and who serve all guests night and day with plates and dishes in hand. With this wealth, O king, I will stake with thee!’”
Yudhishthira said, “I have thousands of servants trained to attend to guests, always dressed in silk robes, full of wisdom and intelligence, their senses controlled even though they’re young, adorned with earrings, and who serve all guests day and night with plates and dishes in hand. With this wealth, O king, I will wager with you!”
Vaisampayana continued,—“Hearing these words, Sakuni, ready with the dice, adopting unfair means said unto Yudhishthira, ‘Lo, I have won!’
Vaisampayana continued, “Hearing these words, Sakuni, with the dice ready and using dishonest tactics, said to Yudhishthira, ‘Look, I have won!’”
“Yudhishthira said,—‘I have, O son of Suvala, one thousand musty elephants with golden girdles, decked with ornaments, with the mark of the lotus on their temples and necks and other parts, adorned with golden garlands, with fine white tusks long and thick as plough-shafts, worthy of carrying kings on their backs, capable of bearing every kind of noise on the field of battle, with huge bodies, capable of battering down the walls of hostile towns, of the colour of new-formed clouds, and each possessing eight she-elephants. With this wealth, O king, I will stake with thee.’”
“Yudhishthira said, ‘I have, O son of Suvala, one thousand old elephants with golden belts, decorated with ornaments, marked with the lotus on their foreheads, necks, and other areas, adorned with golden garlands, with long and thick white tusks like plow shafts, worthy of carrying kings on their backs, able to withstand any noise on the battlefield, with massive bodies, capable of breaking down the walls of enemy towns, the color of freshly formed clouds, and each with eight female elephants. With this wealth, O king, I will bet against you.’”
Vaisampayana continued,—“Unto Yudhishthira who had said so, Sakuni, the son of Suvala, laughingly said, ‘Lo, I have won it!’
Vaisampayana continued, "To Yudhishthira, who had said that, Sakuni, the son of Suvala, said with a laugh, 'Look, I've won it!'"
Yudhishthira said,—‘I have as many cars as elephants, all furnished with golden poles and flag-staffs and well-trained horses and warriors that fight wonderfully and each of whom receiveth a thousand coins as his monthly pay whether he fighteth or not. With this wealth, O king, I will stake with thee!’”
Yudhishthira said, “I have as many chariots as elephants, all equipped with golden poles and flagpoles, along with well-trained horses and warriors who fight brilliantly, each receiving a thousand coins as their monthly salary whether they fight or not. With this wealth, O king, I am ready to stake with you!”
Vaisampayana continued,—“When these words had been spoken, the wretch Sakuni, pledged to enmity, said unto Yudhishthira, ‘Lo, I have won it.’
Vaisampayana continued, “After these words were spoken, the miserable Sakuni, committed to hatred, said to Yudhishthira, ‘Look, I’ve won it.’”
Yudhishthira said.—‘The steeds of the Tittiri, Kalmasha, and Gandharva breeds, decked with ornaments, which Chitraratha having been vanquished in battle and subdued cheerfully gave unto Arjuna, the wielder of the Gandiva. With this wealth, O king, I will stake with thee.”
Yudhishthira said, “The horses of the Tittiri, Kalmasha, and Gandharva breeds, adorned with ornaments, which Chitraratha gave to Arjuna, the wielder of the Gandiva, after being defeated in battle. With this wealth, O king, I will wager against you.”
Vaisampayana continued, “Hearing this, Sakuni, ready at dice, adopting unfair means, said unto Yudhishthira: ‘Lo, I have won!’
Vaisampayana continued, “Hearing this, Sakuni, prepared to play dice and using tricks, said to Yudhishthira: ‘Look, I’ve won!’”
Yudhishthira said,—‘I have ten thousand cars and vehicles unto which are yoked draught animals of the foremost breed. And I have also sixty thousand warriors picked from each order by thousands, who are all brave and endued with prowess like heroes, who drink milk and eat good rice, and all of whom have broad chests. With this wealth, O king, I will stake with thee.’
Yudhishthira said, "I have ten thousand chariots and vehicles pulled by top-quality draft animals. I also have sixty thousand warriors selected from each group, brave and skilled like heroes, who drink milk and eat quality rice, all of whom have broad chests. With this wealth, O king, I will wager with you."
Vaisampayana continued,—“Hearing this, Sakuni ready at dice, adopting unfair means said unto Yudhishthira, ‘Lo, I have won!’
Vaisampayana continued,—“Hearing this, Sakuni, who was skilled at gambling and used dishonest tactics, said to Yudhishthira, ‘Look, I’ve won!’
Yudhishthira said,—‘I have four hundred Nidis (jewels of great value) encased in sheets of copper and iron. Each one of them is equal to five draunikas of the costliest and purest leaf gold of the Jatarupa kind. With this wealth, O king, I will stake with thee.’”
Yudhishthira said, “I have four hundred Nidis (valuable jewels) wrapped in sheets of copper and iron. Each of them is worth five draunikas of the finest and purest Jatarupa leaf gold. With this wealth, O king, I will bet this against you.”
Vaisampayana continued,—“Hearing this, Sakuni ready at dice, adopting foul means, said unto Yudhishthira, ‘Lo, I have won it!’”
Vaisampayana continued, “Upon hearing this, Sakuni, skilled at dice and using underhanded tactics, said to Yudhishthira, ‘Look, I’ve won!’”
SECTION LXI
Vaisampayana said,—“During the course of this gambling, certain to bring about utter ruin (on Yudhishthira), Vidura, that dispeller of all doubts, (addressing Dhritarashtra) said, ‘O great king, O thou of the Bharata race, attend to what I say, although my words may not be agreeable to thee, like medicine to one that is ill and about to breathe his last. When this Duryodhana of sinful mind had, immediately after his birth, cried discordantly like a jackal, it was well known that he had been ordained to bring about the destruction of the Bharata race. Know, O king, that he will be the cause of death of ye all. A jackal is living in thy house, O king, in the form of Duryodhana. Thou knowest it not in consequence of thy folly. Listen now to the words of the Poet (Sukra) which I will quote. They that collect honey (in mountains), having received what they seek, do not notice that they are about to fall. Ascending dangerous heights, abstracted in the pursuit of what they seek, they fall down and meet with destruction. This Duryodhana also, maddened with the play at dice, like the collector of honey, abstracted in what he seeketh, marketh not the consequences. Making enemies of these great warriors, he beholdeth not the fall that is before him. It is known to thee, O thou of great wisdom, that amongst the Bhojas, they abandoned, for the good of the citizens a son that was unworthy of their race. The Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa. And afterwards, when at the command of the whole tribe, the same Kansa had been slain by Krishna that slayer of foes, all the men of the tribe became exceedingly happy for a hundred years. So at thy command, let Arjuna slay this Suyodhana. And in consequence of the slaying of this wretch, let the Kurus be glad and pass their days in happiness. In exchange of a crow, O great king, buy these peacocks—the Pandavas; and in exchange of a jackal, buy these tigers. For the sake of a family a member may be sacrificed; for the sake of a village a family may be sacrificed, for the sake of a province a village may be sacrificed and for the sake of one’s own soul the whole earth may be sacrificed. Even this was what the omniscient Kavya himself, acquainted with the thoughts of every creature, and a source of terror unto all foes, said unto the great Asuras to induce them to abandon Jambha at the moment of his birth. It is said that a certain king, having caused a number of wild birds that vomited gold to take up their quarters in his own house, afterwards killed them from temptation. O slayer of foes, blinded by temptation and the desire of enjoyment, for the sake of gold, the king destroyed at the same time both his present and future gains. Therefore, O king, prosecute not the Pandavas from desire of profit, even like the king in story. For then, blinded by folly thou wilt have to repent afterwards, even like the person that killed the birds. Like a flower-seller that plucketh (many flowers) in the garden from trees that he cherisheth with affection from day to day, continue, O Bharata, to pluck flowers day by day from the Pandavas. Do not scorch them to their roots like a fire-producing breeze that reduceth everything to black charcoal. Go not, O king, unto the region of Yama, with thy sons and troops, for who is there that is capable of fighting with the sons of Pritha, together? Not to speak of others, is the chief of the celestials at the head of the celestials themselves, capable of doing so?”
Vaisampayana said, “During this gambling session, which is sure to lead to total ruin for Yudhishthira, Vidura, the one who clears all doubts, said to Dhritarashtra, ‘O great king, O you of the Bharata lineage, listen to what I have to say, even if my words might not sit well with you, like medicine for someone who is ill and on the brink of death. When this Duryodhana, with his sinful mind, cried out discordantly like a jackal right after he was born, it was clear that he was destined to bring about the destruction of the Bharata clan. Know this, O king, he will cause the downfall of all of you. There is a jackal living in your house, O king, in the form of Duryodhana, and your foolishness prevents you from realizing it. Now listen to the words of the Poet (Sukra) that I will quote. Those who gather honey in the mountains, once they have what they want, don’t notice that they are about to fall. Climbing to dangerous heights, focused on their goal, they tumble down and face destruction. This Duryodhana, lost in the game of dice, like the honey gatherers, does not see the consequences of his actions. He has made enemies of these great warriors and does not recognize the doom that lies ahead of him. You, who are wise, know that among the Bhojas, they cast away an unworthy son for the good of the people. The Andhakas, Yadavas, and Bhojas came together to abandon Kansa. Later, when the entire tribe commanded it, the same Kansa was killed by Krishna, the slayer of foes, and all the tribe celebrated for a hundred years. So, let Arjuna kill this Suyodhana at your command. Because of this wretch's death, let the Kurus rejoice and live happily. In place of a crow, O great king, let these peacocks—the Pandavas—be brought in; in place of a jackal, bring in these tigers. A member can be sacrificed for the sake of a family; a family can be sacrificed for the sake of a village; a village can be sacrificed for the sake of a province; and for the sake of one's own soul, one might sacrifice the entire earth. This was what the all-knowing Kavya himself, who understood the thoughts of every creature and terrified all enemies, said to the great Asuras to encourage them to abandon Jambha at his birth. It is said that a certain king, having invited a number of wild birds that spewed gold to live in his house, later killed them out of greed. O slayer of foes, blinded by greed and the desire for enjoyment, the king destroyed both his present and future rewards for the sake of gold. Therefore, O king, do not pursue the Pandavas out of a desire for profit, like the king in the story. For then, blinded by folly, you will regret it later, just like the person who killed the birds. Like a flower-seller who picks flowers from trees he loves daily, continue to take from the Pandavas day by day. Do not scorch them at their roots like a fierce wind that turns everything to ash. Do not, O king, go to the land of Yama with your sons and troops, for who can stand against the sons of Pritha together? Not to mention others, can the chief of the celestial beings, leading the celestial hosts, even do so?”
SECTION LXII
“Vidura said,—“Gambling is the root of dissensions. It bringeth about disunion. Its consequences are frightful. Yet having recourse to this, Dhritarashtra’s son Duryodhana createth for himself fierce enmity. The descendants of Pratipa and Santanu, with their fierce troops and their allies the Vahlikas, will, for the sins of Duryodhana meet with destruction. Duryodhana, in consequence of this intoxication, forcibly driveth away luck and prosperity from his kingdom, even like an infuriate bull breaking his own horns himself. That brave and learned person who disregarding his own foresight, followeth, O king, (the bent of) another man’s heart, sinketh in terrible affliction even like one that goeth into the sea in a boat guided by a child. Duryodhana is gambling with the son of Pandu, and thou art in raptures that he is winning. And it is such success that begeteth war, which endeth in the destruction of men. This fascination (of gambling) that thou has well-devised only leadeth to dire results. Thus hast thou simply brought on by these counsels great affliction to thy heart. And this thy quarrel with Yudhishthira, who is so closely related to thee, even if thou hadst not foreseen it, is still approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa, who are now in this assembly of the Kauravas, to these words of wisdom. Enter ye not into the terrible fire that hath blazed forth following the wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth way to his wrath, and Vrikodara and Arjuna and the twins (do the same), who, in that hour of confusion, will prove your refuge? O great king, thou art thyself a mine of wealth. Thou canst earn (by other means) as much wealth as thou seekest to earn by gambling. What dost thou gain by winning from the Pandavas their vast wealth? Win the Pandavas themselves, who will be to thee more than all the wealth they have. We all know the skill of Suvala in play. This hill-king knoweth many nefarious methods in gambling. Let Sakuni return whence he came. War not, O Bharata, with the sons of Pandu!’
“Vidura said, “Gambling is the source of conflicts. It causes division. The aftermath is terrifying. Yet, by engaging in it, Dhritarashtra’s son Duryodhana creates fierce enmity for himself. The descendants of Pratipa and Santanu, along with their fierce troops and the Vahlikas as allies, will suffer destruction because of Duryodhana’s sins. Because of this obsession, Duryodhana drives away luck and prosperity from his kingdom, just like a raging bull that breaks its own horns. That brave and wise person who, ignoring his own judgment, follows someone else's intentions, sinks into deep troubles like someone who ventures into the sea in a boat steered by a child. Duryodhana is gambling with the son of Pandu, and you are delighted that he is winning. But such success leads to war, which results in the destruction of people. This obsession with gambling that you have planned only brings terrible outcomes. Thus, you have brought great distress to your own heart with these strategies. And this conflict with Yudhishthira, who is so close to you, is still something you support, even if you hadn’t seen it coming. Listen, you sons of Santanu, descendants of Pratipa, who are here in this assembly of the Kauravas, to these words of advice. Do not walk into the dangerous fire that emerges from the actions of the wicked. When Ajatasatru, the son of Pandu, blinded by dice, gives in to his anger, and Vrikodara, Arjuna, and the twins do the same, who will be your refuge in that moment of chaos? O great king, you are a treasure trove of wealth. You can earn as much wealth through other means as you seek to gain through gambling. What do you accomplish by winning the Pandavas’ vast riches? Win the Pandavas themselves, for they would mean more to you than all their wealth. We all know Suvala's skill in play. This hill-king knows many underhanded tactics in gambling. Let Sakuni go back to where he came from. Do not go to war, O Bharata, with the sons of Pandu!”
SECTION LXIII
Duryodhana said,—‘O Kshatta, thou art always boasting of the fame of our enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of whom thou art really fond. Thou always disregardest us as children, That man standeth confest, who wisheth for success unto those that are near to him and defeat unto those that are not his favourites. His praise and blame are applied accordingly. Thy tongue and mind betray thy heart. But the hostility thou showeth in speech is even greater than what is in thy heart. Thou hast been cherished by us like a serpent on our lap. Like a cat thou wishest evil unto him that cherisheth thee. The wise have said that there is no sin graver than that of injuring one’s master. How is it, O Kshatta, that thou dost not fear this sin? Having vanquished our enemies we have obtained great advantages. Use not harsh words in respect of us. Thou art always willing to make peace with the foes. And it is for this reason that thou hatest us always. A man becometh a foe by speaking words that are unpardonable. Then again in praising the enemy, the secrets of one’s own party should not be divulged. (Thou however, transgressest this rule). Therefore, O thou parasite, why dost thou obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know thy mind. Go and learn sitting at the feet of the old. Keen up the reputation that thou hast won. Meddle not with the affairs of other men. Do not imagine that thou art our chief. Tell us not harsh words always, O Vidura. We do not ask thee what is for our good. Cease, irritate not those that have already borne too much at thy hands. There is only one Controller, no second. He controlleth even the child that is in the mother’s womb. I am controlled by Him. Like water that always floweth in a downward course, I am acting precisely in the way in which He is directing me. He that breaketh his head against a stone-wall, and he that feedeth a serpent, are guided in those acts of theirs by their own intellect. (Therefore, in this matter I am guided by my own intelligence). He becometh a foe who seeketh to control others by force. When advice, however, is offered in a friendly spirit, the learned bear with it. He again that hath set fire to such a highly inflammable object as camphor, beholdeth not its ashes. If he runneth immediately to extinguish it. One should not give shelter to another who is the friend of his foes, or to another who is ever jealous of his protector or to another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou pleasest. A wife that is unchaste, however well-treated, forsaketh her husband yet.’
Duryodhana said, "Hey Kshatta, you’re always bragging about our enemies’ accomplishments while putting down the sons of Dhritarashtra. We know, Vidura, who you actually favor. You constantly see us as children. That person is clearly exposed who wishes for success for those close to him and defeat for those he doesn’t like. His praise and criticism reflect that. Your words and thoughts reveal your true feelings. But the hostility you express verbally is even greater than what’s in your heart. We’ve treated you like a pet serpent. Like a cat, you wish harm upon the one who cares for you. Wise people say there’s no greater sin than hurting your master. How can you not fear this sin, Kshatta? After defeating our enemies, we've gained great advantages. Don't speak harshly about us. You’re always ready to make peace with our foes, which is why you consistently hate us. A person becomes an enemy by saying unforgivable things. Again, when praising the enemy, one shouldn’t reveal their own party’s secrets. (But you do just that). So, parasite, why do you get in our way? You say whatever you want. Don’t insult us. We know your mind. Go and learn from those older than you. Maintain the reputation you’ve earned. Stay out of other people’s business. Don’t think you’re our leader. Don’t always speak harshly to us, Vidura. We're not asking you what’s best for us. Stop irritating those who have already put up with too much from you. There’s only one Controller, no other. He controls even the child in the mother’s womb. I am controlled by Him. Like water that always flows downward, I act exactly as He directs me. The one who breaks his head against a stone wall and the one who feeds a serpent are both guided by their own intellect. (So, in this matter, I am guided by my own understanding). A person becomes an enemy when they try to control others by force. However, when advice is given in a friendly manner, the wise accept it. The one who sets fire to something easily ignitable, like camphor, doesn’t see its ashes if he runs immediately to put it out. One should not shelter a friend of their enemies, someone who is always jealous of their protector, or a malicious person. So, Vidura, go wherever you want. A disloyal wife, no matter how well treated, eventually forsakes her husband."
“Vidura addressing Dhritarashtra, said, ‘O monarch, tell us (impartially) like a witness what thou thinkest of the conduct of those who abandon their serving-men thus for giving instruction to them. The hearts of kings are, indeed, very fickle. Granting protection at first, they strike with clubs at last. O prince (Duryodhana), thou regardest thyself as mature in intellect, and, O thou of bad heart, thou regardest me as a child. But consider that he is a child who having first accepted one for a friend, subsequently findeth fault with him. An evil-hearted man can never be brought to the path of rectitude, like an unchaste wife in the house of a well-born person. Assuredly, instruction is not agreeable to this bull of the Bharata race like a husband of sixty years to a damsel that is young. After this, O king, if thou wishest to hear words that are agreeable to thee, in respect of all acts good or bad, ask thou women and idiots and cripples or persons of that description. A sinful man speaking words that are agreeable may be had in this world. But a speaker of words that are disagreeable though sound as regimen, or a hearer of the same, is very rare. He indeed, is a king’s true ally who disregarding what is agreeable or disagreeable to his master beareth himself virtuously and uttereth what may be disagreeable but necessary as regimen. O great king, drink thou that which the honest drink and the dishonest shun, even humility, which is like a medicine that is bitter, pungent, burning, unintoxicating, disagreeable, and revolting. And drinking it, O king, regain thou thy sobriety. I always wish Dhritarashtra and his sons affluence and fame. Happen what may unto thee, here I bow to thee (and take my leave). Let the Brahmanas wish me well. O son of Kuru, this is the lesson I carefully inculcate, that the wise should never enrage such as adders as have venom in their very glances!”
“Vidura addressed Dhritarashtra, saying, ‘O king, tell us (without bias) what you truly think about those who abandon their servants just to give them instructions. The hearts of kings are indeed quite unpredictable. They start by offering protection but end up striking with clubs. O prince (Duryodhana), you believe yourself to be wise, and, you of a wicked heart, view me as a child. But consider this: the real child is the one who, after accepting someone as a friend, later finds fault with them. A man with a bad heart can never be led to the right path, just like an unfaithful wife in a noble household. Indeed, the teachings are not appealing to this fool of the Bharata lineage, just as a sixty-year-old husband is not attractive to a young woman. Now, O king, if you want to hear words that please you, regarding any good or bad actions, consult women, fools, and the disabled, or people like them. In this world, you may find a sinner who speaks pleasing words. But a speaker of unpleasant yet sound advice, or a listener to the same, is very rare. The true ally of a king is someone who, regardless of what pleases or displeases his master, conducts himself with virtue and speaks what may be necessary but uncomfortable. O great king, consume what the honest embrace and the dishonest avoid, which is humility—like a medicine that is bitter, pungent, burning, non-intoxicating, unpleasant, and revolting. By consuming it, O king, restore your clarity. I always wish for Dhritarashtra and his sons to have wealth and fame. No matter what happens to you, I bow to you here (and take my leave). Let the Brahmanas wish me well. O son of Kuru, this is the lesson I emphasize: the wise should never provoke those like venomous snakes whose glances are filled with poison!’”
SECTION LXIV
“Sakuni said,—‘Thou hast, O Yudhishthira, lost much wealth of the Pandavas. If thou hast still anything that thou hast not yet lost to us, O son of Kunti, tell us what it is!”
“Sakuni said, ‘You have, O Yudhishthira, lost a lot of the Pandavas' wealth. If you still have anything left that you haven't lost to us, O son of Kunti, let us know what it is!’”
“Yudhishthira said,—O son of Suvala, I know that I have untold wealth. But why is it, O Sakuni, that thou askest me of my wealth? Let tens of thousands and millions and millions and tens of millions and hundreds of millions and tens of billions and hundreds of billions and trillions and tens of trillions and hundreds of trillions and tens of quadrillions and hundreds of quadrillions and even more wealth be staked by thee. I have as much. With that wealth, O king, I will play with thee.”
“Yudhishthira said, ‘O son of Suvala, I know I have immense wealth. But why, O Sakuni, are you asking me about my wealth? Let you stake tens of thousands, millions, tens of millions, hundreds of millions, tens of billions, hundreds of billions, trillions, tens of trillions, hundreds of trillions, tens of quadrillions, hundreds of quadrillions, and even more wealth. I have just as much. With that wealth, O king, I will play against you.’”
Vaisampayana said,—“Hearing this, Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira, ‘Lo, I have won!’
Vaisampayana said, “Hearing this, Sakuni, prepared with the dice and using dishonest tactics, said to Yudhishthira, ‘Look, I've won!’”
‘Yudhishthira said,—‘I have, O son of Suvala, immeasurable kine and horses and milch cows with calves and goats and sheep in the country extending from the Parnasa to the eastern bank of the Sindu. With this wealth, O king, I will play with thee.
‘Yudhishthira said,—‘I have, O son of Suvala, countless cows and horses, as well as milking cows with calves, along with goats and sheep in the area from Parnasa to the eastern bank of the Sindu. With this wealth, O king, I will play with you.
Vaisampayana said,—“Hearing this Sakuni, ready with the dice, adopting unfair means, said unto Yudhishthira, ‘Lo, I have won!’
Vaisampayana said, “Hearing this, Sakuni, with the dice in hand and using dishonest methods, told Yudhishthira, ‘Look, I’ve won!’”
Yudhishthira said,—‘I have my city, the country, land, the wealth of all dwelling therein except of the Brahmanas, and all those persons themselves except Brahmanas still remaining to me. With this wealth, O king, I will play with thee.’
Yudhishthira said, “I have my city, the country, land, the wealth of everyone living here except for the Brahmanas, and all those people themselves except the Brahmanas still with me. With this wealth, O king, I will play with you.”
Vaisampayana said,—“Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, ‘Lo! I have won.’
Vaisampayana said, “After hearing this, Sakuni, prepared with the dice and using dishonest methods, said to Yudhishthira, ‘Look! I have won.’
“Yudhishthira said,—These princes here, O king, who look resplendent in their ornaments and their ear-rings and Nishkas and all the royal ornaments on their persons are now my wealth. With this wealth, O king, I play with thee.
“Yudhishthira said, —These princes here, O king, who look brilliant in their jewelry and earrings and gold necklaces and all the royal adornments they wear are now my assets. With this wealth, O king, I gamble with you.
Vaisampayana said,—“Hearing this, Sakuni, ready with his dice, adopting foul means, said unto Yudhishthira, ‘Lo! I have won them.’
Vaisampayana said, “Hearing this, Sakuni, prepared with his dice, deceitfully said to Yudhishthira, ‘Look! I have won them.’”
“Yudhishthira said,—‘This Nakula here, of mighty arms and leonine neck, of red eyes and endued with youth, is now my one stake. Know that he is my wealth.’
“Yudhishthira said, ‘This Nakula here, with strong arms and a lion-like neck, with red eyes and full of youth, is now my only stake. Know that he is my treasure.’”
Sakuni said,—‘O king Yudhishthira, prince Nakula is dear to thee. He is already under our subjection. With whom (as stake) wilt thou now play?”
Sakuni said, “O king Yudhishthira, prince Nakula is dear to you. He is already under our control. Who will you stake against now?”
Vaisampayana said,—“Saying this, Sakuni cast those dice, and said unto Yudhishthira, ‘Lo! He hath been won by us.’
Vaisampayana said, “After saying this, Sakuni rolled the dice and said to Yudhishthira, ‘Look! He has been won by us.’”
Yudhishthira said,—“This Sahadeva administereth justice. He hath also acquired a reputation for learning in this world. However undeserving he may be to be staked in play, with him as stake I will play, with such a dear object as it, indeed, he were not so!”
Yudhishthira said, “This Sahadeva delivers justice. He has also gained a reputation for his knowledge in this world. No matter how unworthy he might be to be put on the line in a game, I will still bet on him; if he were not so precious, I wouldn’t.”
Vaisampayana said,—“Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, ‘Lo! I have won.’
Vaisampayana said, “After hearing this, Sakuni, prepared with the dice, using trickery, said to Yudhishthira, ‘Look! I’ve won.’
“Sakuni continued,—‘O king, the sons of Madri, dear unto thee, have both been won by me. It would seem, however, that Bhimasena and Dhananjaya are regarded very much by thee.’
“Sakuni continued, ‘O king, the sons of Madri, who are dear to you, have both been won by me. It seems, however, that you hold Bhimasena and Dhananjaya in high regard.’”
“Yudhishthira said,—‘Wretch! thou actest sinfully in thus seeking to create disunion amongst us who are all of one heart, disregarding morality.’
“Yudhishthira said, ‘Wretch! You are acting unethically by trying to create division among us who are all united, ignoring what is right.’”
“Sakuni said,—‘One that is intoxicated falleth into a pit (hell) and stayeth there deprived of the power of motion. Thou art, O king, senior to us in age, and possessed of the highest accomplishments. O bull of the Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O Yudhishthira, that gamesters, while excited with play, utter such ravings that they never indulge in the like of them in their waking moments nor even in dream.’
Sakuni said, "Someone who is drunk falls into a pit (hell) and stays there, unable to move. You are, O king, older than us and exceptionally skilled. O strongest of the Bharata clan, I (ask for your forgiveness and) bow to you. You know, O Yudhishthira, that gamblers, when caught up in the game, say things they would never express in waking life or even in dreams."
“Yudhishthira said,—He that taketh us like a boat to the other shore of the sea of battle, he that is ever victorious over foes, the prince who is endued with great activity, he who is the one hero in this world, (is here). With that Falguna as stake, however, undeserving of being made so, I will now play with thee.’”
“Yudhishthira said, ‘The one who carries us like a boat to the other side of the battlefield, the one who always triumphs over enemies, the prince full of energy, the true hero of this world, is here. With that Falguna as the wager, though he doesn’t deserve it, I’m going to play with you now.’”
Vaisampayana said,—“Hearing this, Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, ‘Lo! I have won.’
Vaisampayana said, “After hearing this, Sakuni, prepared with the dice and using dishonest tactics, said to Yudhishthira, ‘Look! I have won.’”
“Sakuni continued,—‘This foremost of all wielders of the bow, this son of Pandu capable of using both his hands with equal activity hath now been won by me. O play now with the wealth that is still left unto thee, even with Bhima thy dear brother, as thy stake, O son of Pandu.
“Sakuni continued, ‘This greatest archer, this son of Pandu who can use both hands with equal skill, has now been won by me. So now, play with the wealth that you still have, even with Bhima, your dear brother, as your stake, son of Pandu.'”
“Yudhishthira said,—‘O king, however, undeserving he may be of being made a stake, I will now play with thee by staking Bhimasena, that prince who is our leader, who is the foremost in fight,—even like the wielder of the thunder-bolt—the one enemy of the Danavas,—the high-souled one with leonine neck and arched eye-brows and eyes looking askance, who is incapable of putting up with an insult, who hath no equal in might in the world, who is the foremost of all wielders of the mace, and who grindeth all foes,’”
“Yudhishthira said, ‘O king, no matter how unworthy he is to be a wager, I will now bet on Bhimasena, our leader and the best fighter—just like the one who wields the thunderbolt, the great enemy of the Danavas. He is noble, with a lion-like neck and arched eyebrows, his eyes glancing sideways, unable to tolerate an insult. There’s no one in the world who can match his strength, he’s the best with a mace, and he crushes all his enemies.’”
“Vaisampayana said,—“Hearing this, Sakuni, ready with the dice adopting foul means, said unto Yudhishthira. ‘Lo! I have won.’
“Vaisampayana said,—“Hearing this, Sakuni, ready with the dice using dishonest tactics, said to Yudhishthira. ‘Look! I have won.’
Sakuni continued,—Thou hast, O son of Kunti, lost much wealth, horses and elephants and thy brothers as well. Say, if thou hast anything which thou hast not lost.’
Sakuni continued, “You have, O son of Kunti, lost a lot of wealth, horses, elephants, and your brothers too. Tell me, if you have anything that you haven’t lost.”
Yudhishthira, said—‘I alone, the eldest of all my brothers and dear unto them, am still unwon. Won by thee, I will do what he that is won will have to do.’”
Yudhishthira said, "I alone, the oldest of all my brothers and beloved by them, have not yet been won. If you win me, I will do whatever the one who has been won must do."
Vaisampayana said,—“Hearing this Sakuni, ready with the dice, adopting foul means, said unto Yudhishthira, ‘Lo! I have won.’
Vaisampayana said, “Hearing this, Sakuni, prepared with the dice and using underhanded tactics, said to Yudhishthira, ‘Look! I’ve won.’”
‘Sakuni continued,—‘Thou hast permitted thyself to be won. This is very sinful. There is wealth still left to thee, O king. Therefore, thy having lost thyself is certainly sinful.’”
‘Sakuni continued, “You have allowed yourself to be defeated. This is very wrong. There is still wealth left for you, O king. Therefore, your loss is definitely a sin.”’
Vaisampayana continued,—“Having said this, Sakuni, well-skilled at dice, spoke unto all the brave kings present there of his having won, one after another, all the Pandavas. The son of Suvala then, addressing Yudhishthira said,—‘O king, there is still one stake dear to thee that is still unwon. Stake thou Krishna, the princess of Panchala. By her, win thyself back.’
Vaisampayana continued, “After saying this, Sakuni, an expert at dice, told all the brave kings present that he had defeated all the Pandavas one by one. The son of Suvala then turned to Yudhishthira and said, ‘O king, there’s still one valuable stake you haven’t won back. Wager Krishna, the princess of Panchala. With her, win yourself back.’”
“Yudhishthira said,—‘With Draupadi as stake, who is neither short nor tall, neither spare nor corpulent, and who is possessed of blue curly locks, I will now play with thee. Possessed of eyes like the leaves of the autumn lotus, and fragrant also as the autumn lotus, equal in beauty unto her (Lakshmi) who delighteth in autumn lotuses, and unto Sree herself in symmetry and every grace she is such a woman as a man may desire for wife in respect of softness of heart, and wealth of beauty and of virtues. Possessed of every accomplishment and compassionate and sweet-speeched, she is such a woman as a man may desire for wife in respect of her fitness for the acquisition of virtue and pleasure and wealth. Retiring to bed last and waking up first, she looketh after all down to the cowherds and the shepherds. Her face too, when covered with sweat, looketh as the lotus or the jasmine. Of slender waist like that of the wasp, of long flowing locks, of red lips, and body without down, is the princess of Panchala. O king, making the slender-waisted Draupadi, who is even such as my stake, I will play with thee, O son of Suvala.’”
“Yudhishthira said, ‘I will now play with you, with Draupadi as my stake. She’s neither short nor tall, neither thin nor overweight, and has beautiful blue curly hair. Her eyes are like the leaves of an autumn lotus, and she has a fragrance just as pleasing; her beauty rivals that of Lakshmi, who loves autumn lotuses, and she has the symmetry and grace of Sree herself. She is the kind of woman any man would desire as a wife for her kind heart, beauty, and virtues. She has every skill, is compassionate, and speaks sweetly, making her ideal for a life filled with virtue, pleasure, and wealth. She goes to bed last and wakes up first, taking care of everyone, even the cowherds and shepherds. Even when her face is sweaty, she looks like a lotus or jasmine. The princess of Panchala has a slender waist like a wasp, long flowing hair, red lips, and skin that is smooth and without hair. O king, with the slender-waisted Draupadi, who is just like this, I will play with you, O son of Suvala.’”
Vaisampayana continued,—‘When the intelligent king Yudhishthira the just has spoken thus,—‘Fie!’ ‘Fie!’ were the words that were uttered by all the aged persons that were in the assembly. And the whole conclave was agitated, and the kings who were present there all gave way to grief. And Bhishma and Drona and Kripa were covered with perspiration. And Vidura holding his head between his hands sat like one that had lost his reason. He sat with face downwards giving way to his reflections and sighing like a snake. But Dhritarashtra glad, at heart, asked repeatedly, ‘Hath the stake been won?’ ‘Hath the stake been won?’ and could not conceal his emotions. Karna with Dussassana and others laughed aloud, while tears began to flow from the eyes of all other present in the assembly. And the son of Suvala, proud of success and flurried with excitement and repeating. Thou hast one stake, dear to thee, etc. said,—‘Lo! I have won’ and took up the dice that had been cast.”
Vaisampayana continued,—‘When the wise king Yudhishthira the just spoke these words,—‘Shame!’ ‘Shame!’ were the words uttered by all the elders in the assembly. The entire gathering was shaken, and the kings present were filled with sorrow. Bhishma, Drona, and Kripa were drenched in sweat. Vidura, with his head in his hands, sat as if he had lost his mind. He sat with his face down, lost in thought and sighing like a snake. But Dhritarashtra, feeling glad inside, kept asking, ‘Has the bet been won?’ ‘Has the bet been won?’ and couldn’t hide his feelings. Karna, along with Dushasana and others, laughed loudly, while tears streamed down the faces of everyone else in the assembly. And the son of Suvala, proud of his victory and filled with excitement, repeating, ‘You have one bet that is dear to you,’ said,—‘Look! I have won’ and picked up the dice that had been thrown.”
SECTION LXV
Duryodhana said,—‘Come, Kshatta, bring hither Draupadi the dear and loved wife of the Pandavas. Let her sweep the chambers, force her thereto, and let the unfortunate one stay where our serving-women are.’
Duryodhana said, "Come, Kshatta, bring Draupadi here, the beloved wife of the Pandavas. Let her clean the rooms, make her do it, and let the unfortunate one stay where our servant women are."
“Vidura said,—‘Dost thou not know, O wretch, that by uttering such harsh words thou art tying thyself with cords? Dost thou not understand that thou art hanging on the edge of a precipice? Dost thou not know that being a deer thou provokest so many tigers to rage? Snakes of deadly venom, provoked to ire, are on thy head! Wretch, do not further provoke them lest thou goest to the region of Yama. In my judgement, slavery does not attach to Krishna, in as much as she was staked by the King after he had lost himself and ceased to be his own master. Like the bamboo that beareth fruit only when it is about to die, the son of Dhritarashtra winneth this treasure at play. Intoxicated, he perceiveth nor in these his last moments that dice bring about enmity and frightful terrors. No man should utter harsh speeches and pierce the hearts of the others. No man should subjugate his enemies by dice and such other foul means. No one should utter such words as are disapproved by the Vedas and lead to hell and annoy others. Some one uttereth from his lips words that are harsh. Stung by them another burneth day and night. These words pierce the very heart of another. The learned, therefore, should never utter them, pointing them at others. A goat had once swallowed a hook, and when it was pierced with it, the hunter placing the head of the animal on the ground tore its throat frightfully in drawing it out. Therefore, O Duryodhana, swallow not the wealth of the Pandavas. Make them not thy enemies. The sons of Pritha never use words such as these. It is only low men that are like dogs who use harsh words towards all classes of people, viz., those that have retired to the woods, those leading domestic lives, those employed in ascetic devotions and those that are of great learning. Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the frightful doors of hell. Alas! many of the Kurus with Dussasana amongst them have followed him in the path of dishonesty in the matter of this play at dice. Even gourds may sink and stones may float, and boats also may always sink in water, still this foolish king, the son of Dhritarashtra, listeneth not to my words that are even as regimen unto him. Without doubt, he will be the cause of the destruction of the Kurus. When the words of wisdom spoken by friends and which are even as fit regimen are not listened to, but on the other hand temptation is on the increase, a frightful and universal destruction is sure to overtake all the Kurus.”
“Vidura said, ‘Don’t you know, you fool, that by saying such harsh words you’re tying yourself up? Don’t you realize that you’re hanging on the edge of a cliff? Don’t you understand that as a deer you’re provoking so many tigers to go wild? Venomous snakes, angered, are above you! Fool, don’t provoke them further, or you’ll end up in the realm of Yama. In my opinion, slavery doesn’t cling to Krishna since she was staked by the King after he lost himself and stopped being in control. Like the bamboo that only bears fruit when it’s about to die, Dhritarashtra’s son wins this treasure while gambling. Intoxicated, he doesn’t realize in these last moments that dice lead to enmity and terrifying fears. No one should speak harshly and wound others’ hearts. No one should conquer their enemies through dice and other foul tricks. No one should say words that the Vedas disapprove of, as they lead to hell and annoy others. Someone speaks harshly. Stung by their words, another burns day and night. These words pierce another’s heart. Therefore, the wise should never speak them directed at others. Once, a goat swallowed a hook, and when it was pierced, the hunter, putting its head on the ground, horrifically tore its throat to pull it out. So, Duryodhana, don’t swallow the wealth of the Pandavas. Don’t make them your enemies. The sons of Pritha never speak words like these. Only lowly men, like dogs, use harsh words towards everyone—those living in the woods, those leading domestic lives, those engaged in spiritual practices, and those with great knowledge. Alas! the son of Dhritarashtra doesn’t realize that dishonesty is one of the terrible gateways to hell. Alas! many of the Kurus, including Dussasana, have followed him down the dishonorable path in this gambling game. Even gourds can sink, and stones can float, and boats can always sink in water; still, this foolish king, the son of Dhritarashtra, doesn’t listen to my words which are like medicine for him. Without a doubt, he will cause the destruction of the Kurus. When the wisdom spoken by friends, which is like proper medicine, is ignored, but temptation grows, a terrible and universal destruction is sure to happen to all the Kurus.’”
SECTION LXVI
Vaisampayana said,—“Intoxicated with pride, the son of Dhritarashtra spake,—‘Fie on Kshatta! and casting his eyes upon the Pratikamin in attendance, commanded him, in the midst of all those reverend seniors, saying,—‘Go Pratikamin, and bring thou Draupadi hither. Thou hast no fear from the sons of Pandu. It is Vidura alone that raveth in fear. Besides, he never wisheth our prosperity!’”
Vaisampayana said, “Fueled by arrogance, the son of Dhritarashtra said, ‘Shame on Kshatta!’ and, looking at the attendant Pratikamin, he ordered him in front of all the respected elders, saying, ‘Go, Pratikamin, and bring Draupadi here. You have nothing to fear from the sons of Pandu. Only Vidura is scared and he never wants us to succeed!’”
Vaisampayana continued,—“Thus commanded, the Pratikamin, who was of the Suta caste, hearing the words of the king, proceeded with haste, and entering the abode of the Pandavas, like a dog in a lion’s den, approached the queen of the sons of Pandu. And he said,—‘Yudhishthira having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee. Come now, therefore, to the abode of Dhritarashtra. I will take thee, O Yajnaseni, and put thee in some menial work.’
Vaisampayana continued, “After receiving the order, the Pratikamin, who belonged to the Suta caste, quickly went to the Pandavas' residence, like a dog wandering into a lion's den, and approached the queen, the wife of the Pandavas. He said, ‘Yudhishthira, having been caught up in gambling, has lost you to Duryodhana. Come now to the house of Dhritarashtra. I will take you, Yajnaseni, and assign you to some servile work.’”
Draupadi said,—‘Why, O Pratikamin, dost thou say so? What prince is there who playeth staking his wife? The king was certainly intoxicated with dice. Else, could he not find any other object to stake?’
Draupadi said, “Why do you say that, Pratikamin? What prince would bet his wife? The king must have been out of his mind with gambling. Otherwise, there would have been no reason for him to stake something so precious.”
“The Pratikamin said,—‘When he had nothing else to stake, it was then that Ajatasatru, the son of Pandu, staked thee. The king had first staked his brothers, then himself, and then thee, O princess.’
“The Pratikamin said, ‘When he had nothing else to bet, that’s when Ajatasatru, the son of Pandu, put you at stake. The king first risked his brothers, then himself, and then you, O princess.’”
“Draupadi said,—‘O son of the Suta race, go, and ask that gambler present in the assembly, whom he hath lost first, himself, or me. Ascertaining this, come hither, and then take me with thee, O son of the Suta race.’
“Draupadi said, ‘O son of the Suta lineage, go and ask that gambler in the assembly who he lost first, himself or me. Find this out, and then come back and take me with you, O son of the Suta lineage.’”
Vaisampayana continued,—“The messenger coming back to the assembly told all present the words of Draupadi. And he spoke unto Yudhishthira sitting in the midst of the kings, these words,—Draupadi hath asked thee, Whose lord wert thou at the time thou lost me in play? Didst thou lose thyself first or me? Yudhishthira, however sat there like one demented and deprived of reason and gave no answer good or ill to the Suta.
Vaisampayana continued, “The messenger returned to the gathering and shared Draupadi's words with everyone present. He addressed Yudhishthira, who was sitting among the kings, saying, ‘Draupadi wants to know, whose lord were you when you lost me in the game? Did you lose yourself first or me?’ Yudhishthira, however, sat there like someone who had lost their mind and didn’t respond, either positively or negatively, to the Suta.”
“Duryodhana then said,—‘Let the princess of Panchala come hither and put her question. Let every one hear in this assembly the words that pass between her and Yudhishthira.’
“Duryodhana then said, ‘Let the princess of Panchala come here and ask her question. Let everyone in this assembly hear the conversation between her and Yudhishthira.’”
Vaisampayana continued,—“The messenger, obedient to the command of Duryodhana, going once again to the palace, himself much distressed, said unto Draupadi,—‘O princess, they that are in the assembly are summoning thee. It seemeth that the end of the Kauravas is at hand. When Duryodhana, O princess, is for taking thee before the assembly, this weak-brained king will no longer be able to protect his prosperity.’
Vaisampayana continued, “The messenger, following Duryodhana’s command, returned to the palace, feeling very distressed, and said to Draupadi, ‘O princess, those in the assembly are calling for you. It appears that the end of the Kauravas is near. When Duryodhana, O princess, intends to bring you before the assembly, this feeble-minded king will no longer be able to safeguard his power.’”
“Draupadi said,—‘The great ordainer of the world hath, indeed, ordained so. Happiness and misery pay their court to both the wise and unwise. Morality, however, it hath been said, is the one highest object in the world. If cherished, that will certainly dispense blessings to us. Let not that morality now abandon the Kauravas. Going back to those that are present in that assembly, repeat these my words consonant with morality. I am ready to do what those elderly and virtuous persons conversant with morality will definitely tell me.
"Draupadi said, ‘The great creator of the world has indeed set things this way. Happiness and sadness come to both the wise and the foolish. However, it has been said that morality is the highest goal in life. If we uphold it, it will surely bring us blessings. Let morality not abandon the Kauravas now. For those gathered in this assembly, repeat my words that align with morality. I am ready to do whatever those elderly and virtuous individuals, who understand morality, ask of me."
Vaisampayana continued,—“The Suta, hearing these words of Yajnaseni, came back to the assembly and repeated the words of Draupadi. But all sat with faces downwards, uttering not a word, knowing the eagerness and resolution of Dhritarashtra’s son.
Vaisampayana continued, “The Suta, having heard Yajnaseni's words, returned to the assembly and repeated Draupadi's words. But everyone sat with their heads down, saying nothing, aware of the determination and resolve of Dhritarashtra’s son.
“Yudhishthira, however, O bull of the Bharata race, hearing of Duryodhana’s intentions, sent a trusted messenger unto Draupadi, directing that although she was attired in one piece of cloth with her navel itself exposed, in consequence of her season having come, she should come before her father-in-law weeping bitterly. And that intelligent messenger, O king, having gone to Draupadi’s abode with speed, informed her of the intentions of Yudhishthira. The illustrious Pandavas, meanwhile, distressed and sorrowful, and bound by promise, could not settle what they should do. And casting his eyes upon them, king Duryodhana, glad at heart, addressed the Suta and said,—‘O Pratikamin, bring her hither. Let the Kauravas answer her question before her face. The Suta, then, obedient to his commands, but terrified at the (possible) wrath of the daughter of Drupada, disregarding his reputation for intelligence, once again said to those that were in the assembly,—what shall I say unto Krishna?’
“Yudhishthira, however, O strong leader of the Bharata clan, hearing about Duryodhana’s plans, sent a trusted messenger to Draupadi, instructing her that although she was wearing only one piece of cloth with her navel exposed because of her time of the month, she should come before her father-in-law crying bitterly. The clever messenger, O king, quickly went to Draupadi’s home and told her what Yudhishthira intended. Meanwhile, the famous Pandavas, troubled and sorrowful, and bound by their promise, could not decide what to do. Looking at them, king Duryodhana, pleased, spoke to the Suta and said, ‘O Pratikamin, bring her here. Let the Kauravas respond to her question in front of her.’ The Suta, then, following his commands but fearful of the potential anger of Drupada’s daughter, disregarding his usual cleverness, asked those in the assembly, ‘What should I say to Krishna?’”
“Duryodhana, hearing this, said,—‘O Dussasana, this son of my Suta, of little intelligence, feareth Vrikodara. Therefore, go thou thyself and forcibly bring hither the daughter of Yajnasena, Our enemies at present are dependent on our will. What can they do thee?’ Hearing the command of his brother, prince Dussasana rose with blood-red eyes, and entering the abode of those great warriors, spake these words unto the princess, ‘Come, come, O Krishna, princess of Panchala, thou hast been won by us. And O thou of eyes large as lotus leaves, come now and accept the Kurus for thy lords. Thou hast been won virtuously, come to the assembly.’ At these words, Draupadi, rising up in great affliction, rubbed her pale face with her hands, and distressed she ran to the place where the ladies of Dhritarashtra’s household were. At this, Dussasana roaring in anger, ran after her and seized the queen by her locks, so long and blue and wavy. Alas! those locks that had been sprinkled with water sanctified with mantras in the great Rajasuya sacrifice, were now forcibly seized by the son of Dhritarashtra disregarding the prowess of the Pandavas. And Dussasana dragging Krishna of long long locks unto the presence of the assembly—as if she were helpless though having powerful protectors—and pulling at her, made her tremble like the banana plant in a storm. And dragged by him, with body bent, she faintly cried—‘Wretch! it ill behoveth thee to take me before the assembly. My season hath come, and I am now clad in one piece of attire. But Dussasana dragging Draupadi forcibly by her black locks while she was praying piteously unto Krishna and Vishnu who were Narayana and Nara (on earth), said unto her—‘Whether thy season hath come or not, whether thou art attired in one piece of cloth or entirely naked, when thou hast been won at dice and made our slave, thou art to live amongst our serving-women as thou pleasest.”
"Duryodhana, upon hearing this, said, 'O Dussasana, this son of my Suta, who isn't very bright, is afraid of Vrikodara. So go yourself and forcibly bring the daughter of Yajnasena here. Our enemies depend on us right now. What can they do to you?' After hearing his brother's command, Prince Dussasana stood up with bloodshot eyes and entered the home of those great warriors, saying to the princess, 'Come, come, O Krishna, princess of Panchala, you have been won by us. And O you with eyes as large as lotus petals, come and accept the Kurus as your lords. You have been won fairly; come to the assembly.' At these words, Draupadi, rising in great distress, wiped her pale face with her hands, and in anguish, she ran to where the women of Dhritarashtra's household were. Hearing this, Dussasana, filled with rage, chased after her and grabbed her by her long, blue, wavy hair. Alas! Those hair strands that had been sprinkled with water blessed by mantras during the great Rajasuya sacrifice were now being forcefully seized by the son of Dhritarashtra, ignoring the strength of the Pandavas. Dussasana, dragging Krishna with long hair into the assembly as if she were helpless despite having powerful protectors, pulled at her, making her tremble like a banana plant in a storm. Being dragged by him, her body bent, she faintly cried, 'Wretch! It is shameful for you to bring me before the assembly like this. My time has come, and I am only wearing one piece of clothing.' But Dussasana, forcefully pulling Draupadi by her black hair while she prayed desperately to Krishna and Vishnu, who were Narayana and Nara on earth, said to her, 'Whether your time has come or not, whether you are wearing one piece of clothing or are completely naked, once you have been won at dice and made our slave, you will live among our serving-women as you please.'"
Vaisampayana continued,—“With hair dishevelled and half her attire loosened, all the while dragged by Dussasana, the modest Krishna consumed with anger, faintly said—“In this assembly are persons conversant with all the branches of learning devoted to the performance of sacrifices and other rites, and all equal unto Indra, persons some of whom are really my superiors and others who deserve to be respected as such. I can not stay before them in this state. O wretch! O thou of cruel deeds, drag me not so. Uncover me not so. The princes (my lords) will not pardon thee, even if thou hast the gods themselves with Indra as thy allies. The illustrious son of Dharma is now bound by the obligations of morality. Morality, however, is subtle. Those only that are possessed of great clearness of vision can ascertain it. In speech even I am unwilling to admit an atom of fault in my lord forgetting his virtues. Thou draggest me who am in my season before these Kuru heroes. This is truly an unworthy act. But no one here rebuketh thee. Assuredly, all these are of the same mind with thee. O fie! Truly hath the virtue of the Bharata gone! Truly also hath the usage of those acquainted with the Kshatriya practice disappeared! Else these Kurus in this assembly would never have looked silently on this act that transgresseth the limits of their practices. Oh! both Drona and Bhishma have lost their energy, and so also hath the high-souled Kshatta, and so also this king. Else, why do these foremost of the Kuru elders look silently on this great crime?”
Vaisampayana continued, “With her hair messy and part of her clothing loosened, Krishna, filled with anger and being dragged by Dussasana, said quietly, ‘In this assembly are people well-versed in all kinds of knowledge, dedicated to performing sacrifices and other rituals, all comparable to Indra. Some of them are genuinely my superiors, and others deserve respect as such. I cannot stand before them like this. Oh, you wretch! You cruel one, don’t pull me like this. Don’t expose me like this. The princes (my lords) will not forgive you, even if you have the gods themselves, with Indra as your ally. The great son of Dharma is now bound by moral obligations. However, morality is complex. Only those with great clarity can truly understand it. Even in speech, I hesitate to find any fault in my lord while forgetting his virtues. You are dragging me, who am in my rightful place, before these Kuru heroes. This is truly an undignified act. But no one here is rebuking you. Surely, all these people share your mindset. Oh! The virtue of the Bharata has truly faded! And the practices known to the Kshatriyas have vanished as well! Otherwise, these Kurus in this assembly would never silently witness this act that crosses the boundaries of their practices. Oh! Both Drona and Bhishma have lost their strength, and so has the noble Kshatta, as has this king. Otherwise, why would these leading Kuru elders stand silently by and watch this great crime?”
Vaisampayana continued,—“Thus did Krishna of slender waist cry in distress in that assembly. And casting a glance upon her enraged lords—the Pandavas—who were filled with terrible wrath, she inflamed them further with that glance of hers. And they were not so distressed at having been robbed of their kingdom, of their wealth, of their costliest gems, as with that glance of Krishna moved by modesty and anger. And Dussasana, beholding Krishna looking at her helpless lords, dragging her still more forcibly, and addressed her, ‘Slave, Slave’ and laughed aloud. And at those words Karna became very glad and approved of them by laughing aloud. And Sakuni, the son of Suvala, the Gandhara king, similarly applauded Dussasana. And amongst all those that were in the assembly except these three and Duryodhana, every one was filled with sorrow at beholding Krishna thus dragged in sight of that assembly. And beholding it all, Bhishma said, ‘O blessed one, morality is subtle. I therefore am unable to duly decide this point that thou hast put, beholding that on the one hand one that hath no wealth cannot stake the wealth belonging to others, while on the other hand wives are always under the orders and at the disposal of their lords. Yudhishthira can abandon the whole world full of wealth, but he will never sacrifice morality. The son of Pandu hath said—‘I am won.’ Therefore, I am unable to decide this matter. Sakuni hath not his equal among men at dice-play. The son of Kunti still voluntarily staked with him. The illustrious Yudhishthira doth not himself regard that Sakuni hath played with him deceitfully. Therefore, I can not decide this point.”
Vaisampayana continued, “Krishna, with her slender waist, cried out in distress at that assembly. Casting a glance at her furious lords—the Pandavas—filled with intense anger, she further ignited their rage with her look. They were less upset about losing their kingdom, wealth, and precious gems than they were by Krishna’s glance, filled with modesty and anger. Dussasana, seeing Krishna gaze at her helpless lords, dragged her even more forcefully and called her, ‘Slave, Slave,’ laughing loudly. At those words, Karna felt very pleased and echoed the laughter. Sakuni, the son of Suvala, the king of Gandhara, also praised Dussasana. Among all those in the assembly, except for these three and Duryodhana, everyone else was filled with sorrow at witnessing Krishna being pulled in front of everyone. Observing it all, Bhishma said, ‘O blessed one, morality is complex. I cannot properly decide the issue you’ve raised because, on one hand, someone with no wealth cannot bet what belongs to others, while on the other hand, wives are always under the authority and control of their husbands. Yudhishthira can give up the entire world full of wealth, but he will never compromise on his principles. The son of Pandu has said—‘I am defeated.’ Therefore, I can't decide this matter. Sakuni is unmatched among men at dice. Still, the son of Kunti willingly played against him. The renowned Yudhishthira doesn’t believe that Sakuni played unfairly against him. So, I cannot make a judgment on this issue.”
“Draupadi said,—“The king was summoned to this assembly and though possessing no skill at dice, he was made to play with skilful, wicked, deceitful and desperate gamblers. How can he be said then to have staked voluntarily? The chief of the Pandavas was deprived of his senses by wretches of deceitful conduct and unholy instincts, acting together, and then vanquished. He could not understand their tricks, but he hath now done so. Here, in this assembly, there are Kurus who are the lords of both their sons and their daughters-in-law! Let all of them, reflecting well upon my words, duly decide the point that I have put.
"Draupadi said, 'The king was called to this assembly and even though he had no skill in dice, he was forced to play against skilled, wicked, deceitful, and desperate gamblers. How can it be said that he staked anything voluntarily? The leader of the Pandavas was blinded by the tricks of those with deceitful natures and immoral instincts, working together, and was then defeated. He didn’t understand their tricks, but now he does. Here, in this assembly, there are Kurus who are the lords of both their sons and daughters-in-law! Let all of them carefully consider my words and make a fair decision on the matter I've raised.'"
Vaisampayana continued,—‘Unto Krishna who was thus weeping and crying piteously, looking at times upon her helpless lord, Dussasana spake many disagreeable and harsh words. And beholding her who was then in her season thus dragged, and her upper garments loosened, beholding her in that condition which she little deserved, Vrikodara afflicted beyond endurance, his eyes fixed upon Yudhishthira, gave way to wrath.”
Vaisampayana continued, "As Krishna wept and cried desperately, sometimes glancing at her helpless husband, Dussasana hurled many unpleasant and cruel words at her. Seeing her, who was then in such a vulnerable state, being pulled and her clothes loosened, and witnessing her in a situation she hardly deserved, Vrikodara, overwhelmed with anguish and with his eyes fixed on Yudhishthira, lost control of his anger."
“Bhima said,—‘O Yudhishthira, gamblers have in their houses many women of loose character. They do not yet stake those women having kindness for them even. Whatever wealth and other excellent articles the king of Kasi gave, whatever, gems, animals, wealth, coats of mail and weapons that other kings of the earth gave, our kingdom, thyself and ourselves, have all been won by the foes. At all this my wrath was not excited for thou art our lord. This, however, I regard as a highly improper act—this act of staking Draupadi. This innocent girl deserveth not this treatment. Having obtained the Pandavas as her lords, it is for thee alone that she is being thus persecuted by the low, despicable, cruel, and mean-minded Kauravas. It is for her sake, O king, that my anger falleth on thee. I shall burn those hands of thine. Sahadeva, bring some fire.”
“Bhima said, ‘O Yudhishthira, gamblers often have many women of questionable character in their homes. They don’t even stake those women whom they care about. Whatever wealth and valuable items the king of Kasi gave, whatever gems, animals, wealth, armor, and weapons were given by other kings, our kingdom, you, and we have all been taken by our enemies. I wasn’t angry about any of this because you are our leader. However, I see this act of staking Draupadi as completely wrong. This innocent girl doesn’t deserve this kind of treatment. Now that she has the Pandavas as her lords, she is being persecuted by the low, despicable, cruel, and mean-minded Kauravas because of you. It is for her sake, O king, that I am angry with you. I will burn your hands. Sahadeva, bring me some fire.’”
‘Arjuna hearing this, said,—‘Thou hast never, O Bhimasena, before this uttered such words as these. Assuredly thy high morality hath been destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the enemy. Practise thou the highest morality. Whom doth it behave to transgress his virtuous eldest brother? The king was summoned by the foe, and remembering the usage of the Kshatriyas, he played at dice against his will. That is certainly conducive to our great fame.
‘Arjuna, hearing this, said, “You’ve never spoken like this before, Bhimasena. Clearly, your high morals have been compromised by these cruel enemies. You shouldn’t cater to the wishes of the enemy. Uphold the highest ethics. Who has the right to go against his virtuous older brother? The king was called by the enemy, and remembering the customs of the Kshatriyas, he played dice against his will. That surely enhances our great reputation.’
‘Bhima said,—‘If I had not known, O Dhananjaya, that the king had acted according to Kshatriya usage, then I would have, taking his hands together by sheer force, burnt them in a blazing fire.”
‘Bhima said,—‘If I hadn’t known, Dhananjaya, that the king acted according to Kshatriya customs, I would have forcefully taken his hands and burned them in a blazing fire.’”
Vaisampayana continued,—“Beholding the Pandavas thus distressed and the princess of Panchala also thus afflicted, Vikarna the son of Dhritarashtra said—‘Ye kings, answer ye the question that hath been asked by Yajnaseni. If we do not judge a matter referred to us, all of us will assuredly have to go to hell without delay. How is that Bhishma and Dhritarashtra, both of whom are the oldest of the Kurus, as also the high-souled Vidura, do not say anything! The son of Bharadwaja who is the preceptor of us, as also Kripa, is here. Why do not these best of regenerate ones answer the question? Let also those other kings assembled here from all directions answer according to their judgment this question, leaving aside all motives of gain and anger. Ye kings, answer ye the question that hath been asked by this blessed daughter of king Drupada, and declare after reflection on which side each of ye is.’ Thus did Vikarna repeatedly appeal to those that were in that assembly. But those kings answered him not one word, good or ill. And Vikarna having repeatedly appealed to all the kings began to rub his hands and sigh like a snake. And at last the prince said—‘Ye kings of the earth, ye Kauravas, whether ye answer this question or not, I will say what I regard as just and proper. Ye foremost of men, it hath been said that hunting, drinking, gambling, and too much enjoyment of women, are the four vices of kings. The man, that is addicted to these, liveth forsaking virtue. And people do not regard the acts done by a person who is thus improperly engaged, as of any authority. This son of Pandu, while deeply engaged in one of these vicious acts, urged thereto by deceitful gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the common wife of all the sons of Pandu. And the king, having first lost himself offered her as a stake. And Suvala himself desirous of a stake, indeed prevailed upon the king to stake this Krishna. Reflecting upon all these circumstances, I regard Draupadi as not won.”
Vaisampayana continued, “Seeing the Pandavas so distressed and the princess of Panchala also suffering, Vikarna, the son of Dhritarashtra, said, ‘You kings, please answer the question posed by Yajnaseni. If we don’t make a judgment on this matter, we’ll all certainly end up in hell without delay. Why is it that Bhishma and Dhritarashtra, who are the oldest of the Kurus, as well as the noble Vidura, are silent? The son of Bharadwaja, our teacher, and Kripa are here too. Why aren’t these honorable men answering? Let all the other kings gathered here from all sides respond to this question based on their judgment, setting aside any motives of gain or anger. You kings, please respond to the question asked by this blessed daughter of King Drupada, and reflect on which side each of you stands.’ Vikarna repeatedly urged those in the assembly, but the kings didn’t say a word, good or bad. After his repeated appeals, Vikarna started rubbing his hands and sighed like a snake. Finally, the prince said, ‘You kings of the earth, you Kauravas, whether you answer this question or not, I will express what I believe is just and proper. You esteemed men, it has been said that hunting, drinking, gambling, and excessive indulgence with women are the four vices of kings. A man who is addicted to these forsakes virtue. People do not regard the actions of someone engaged in these vices as authoritative. This son of Pandu, while deeply involved in one of these harmful activities, driven by deceitful gamblers, staked Draupadi. The innocent Draupadi is, moreover, the common wife of all the sons of Pandu. And the king, after losing himself, offered her as a stake. Moreover, Suvala, eager for a stake, persuaded the king to wager this Krishna. Considering all these circumstances, I regard Draupadi as not won.’”
“Hearing these words, a loud uproar rose from among those present in that assembly. And they all applauded Vikarna and censured the son of Suvala. And at that sound, the son of Radha, deprived of his senses by anger, waving his well-shaped arms, said these words,—‘O Vikarna, many opposite and inconsistent conditions are noticeable in this assembly. Like fire produced from a faggot, consuming the faggot itself, this thy ire will consume thee. These personages here, though urged by Krishna, have not uttered a word. They all regard the daughter of Drupada to have been properly won. Thou alone, O son of Dhritarashtra in consequence of thy immature years, art bursting with wrath, for though but a boy thou speakest in the assembly as if thou wert old. O younger brother of Duryodhana, thou dost not know what morality truly is, for thou sayest like a fool that this Krishna who hath been (justly) won as not won at all. O son of Dhritarashtra, how dost thou regard Krishna as not won, when the eldest of the Pandavas before this assembly staked all his possessions? O bull of the Bharata race, Draupadi is included in all the possessions (of Yudhishthira). Therefore, why regardest thou Krishna who hath been justly won as not won? Draupadi had been mentioned (by Suvala) and approved of as a stake by the Pandavas. For what reason then dost thou yet regard her as not won? Or, if thou thinkest that bringing her hither attired in a single piece of cloth, is an action of impropriety, listen to certain excellent reasons I will give. O son of the Kuru race, the gods have ordained only one husband for one woman. This Draupadi, however, hath many husbands. Therefore, certain it is that she is an unchaste woman. To bring her, therefore, into this assembly attired though she be in one piece of cloth—even to uncover her is not at all an act that may cause surprise. Whatever wealth the Pandavas had—she herself and these Pandavas themselves,—have all been justly won by the son of Suvala. O Dussasana, this Vikarna speaking words of (apparent) wisdom is but a boy. Take off the robes of the Pandavas as also the attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of their upper garments and throwing them down sat in that assembly. Then Dussasana, O king, forcibly seizing Draupadi’s attire before the eyes of all, began to drag it off her person.”
“Hearing these words, a loud uproar erupted among those in the assembly. They all applauded Vikarna and criticized the son of Suvala. At that noise, the son of Radha, consumed by anger, waved his well-formed arms and said, ‘O Vikarna, there are many contradictory and inconsistent things happening in this assembly. Like fire from a bundle of sticks that consumes the sticks themselves, your anger will consume you. These people here, even when urged by Krishna, haven’t said a word. They all believe that the daughter of Drupada has been fairly won. You alone, O son of Dhritarashtra, are boiling with rage because of your youthful inexperience, as you speak in this assembly as if you were wise. O younger brother of Duryodhana, you do not understand true morality, as you foolishly claim that this Krishna, who has been justly won, has not been won at all. O son of Dhritarashtra, how can you say Krishna has not been won when the eldest of the Pandavas staked all his possessions in front of this assembly? O bull of the Bharata race, Draupadi is included in all of Yudhishthira's possessions. So why do you think Krishna, who has been rightfully won, has not been won? Draupadi was mentioned and accepted as a stake by the Pandavas. What reason do you have to still consider her not won? Or, if you think that bringing her here dressed in a single piece of cloth is inappropriate, listen to some excellent reasons I will provide. O son of the Kuru race, the gods have ordained one husband for one woman. However, this Draupadi has many husbands. Therefore, it is clear she is not chaste. Thus, bringing her into this assembly, even if she is dressed in one piece of cloth—even uncovering her should not come as a surprise. Whatever wealth the Pandavas had—she herself and the Pandavas—all have been rightfully won by the son of Suvala. O Dussasana, this Vikarna, speaking what seems like wisdom, is just a boy. Remove the robes of the Pandavas as well as Draupadi’s clothing.’ Hearing these words, the Pandavas, O Bharata, took off their upper garments and threw them down, sitting in the assembly. Then Dussasana, O king, forcibly grabbed Draupadi’s clothing in front of everyone and began to pull it off her.”
Vaisampayana continued,—“When the attire of Draupadi was being thus dragged, the thought of Hari, (And she herself cried aloud, saying), ‘O Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou great yogin, thou soul of the universe, Thou creator of all things, O Govinda, save me who am distressed,—who am losing my senses in the midst of the Kurus.’ Thus did that afflicted lady resplendent still in her beauty, O king covering her face cried aloud, thinking of Krishna, of Hari, of the lord of the three worlds. Hearing the words of Draupadi, Krishna was deeply moved. And leaving his seat, the benevolent one from compassion, arrived there on foot. And while Yajnaseni was crying aloud to Krishna, also called Vishnu and Hari and Nara for protection, the illustrious Dharma, remaining unseen, covered her with excellent clothes of many hues. And, O monarch as the attire of Draupadi was being dragged, after one was taken off, another of the same kind, appeared covering her. And thus did it continue till many clothes were seen. And, O exalted on, owing to the protection of Dharma, hundreds upon hundreds of robes of many hues came off Draupadi’s person. And there arose then a deep uproar of many many voices. And the kings present in that assembly beholding that most extraordinary of all sights in the world, began to applaud Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing his hands, with lips quivering in rage, swore in the midst of all those kings a terrible oath in a loud voice.
Vaisampayana continued, “As Draupadi's clothing was being torn, she thought of Hari and cried out, ‘O Govinda, you who live in Dwaraka, O Krishna, you who love the cow-herd girls of Vrindavana, O Kesava, don’t you see that the Kauravas are humiliating me? O Lord, O husband of Lakshmi, O Lord of Vraja, O remover of all troubles, O Janarddana, save me, I am sinking in the Kaurava Ocean. O Krishna, O Krishna, you great yogi, you soul of the universe, you creator of everything, O Govinda, rescue me, I am in distress—I am losing my mind among the Kurus.’ Even while she was in distress, that beautiful woman, covering her face, cried out, thinking of Krishna, of Hari, the lord of the three worlds. Hearing Draupadi's words, Krishna was deeply moved. He left his seat and, out of compassion, made his way there on foot. As Yajnaseni cried out to Krishna, who is also called Vishnu and Hari and Nara for protection, the great Dharma, remaining unseen, shielded her with splendid garments of many colors. O king, as Draupadi’s clothing was being pulled away, each time one garment was taken off, another of the same kind appeared to cover her. This continued until many clothes were seen. And, O exalted one, because of Dharma’s protection, hundreds of robes of various colors emerged from Draupadi. Then a loud uproar filled the air, and the kings gathered in that assembly, witnessing this incredible sight, began to applaud Draupadi and criticize the son of Dhritarashtra. Bhima, then, clenching his fists, his lips trembling with anger, swore a terrible oath in a loud voice before all those kings.”
“And Bhima said,—Hear these words of mine, ye Kshatriyas of the world. Words such as these were never before uttered by other men, nor will anybody in the future ever utter them. Ye lords of earth, if having spoken these words I do not accomplish them hereafter, let me not obtain the region of my deceased ancestors. Tearing open in battle, by sheer force, the breast of this wretch, this wicked-minded scoundrel of the Bharata race, if I do not drink his life-blood, let me not obtain the region of my ancestors.”
“And Bhima said, ‘Listen to my words, you Kshatriyas of the world. No one has ever said anything like this before, and no one will say it again in the future. If, having spoken these words, I do not fulfill them, may I not reach the realm of my ancestors. In battle, if I do not tear open the chest of this wretch, this wicked scoundrel from the Bharata race, and drink his life-blood, may I not reach the realm of my ancestors.’”
Vaisampayana continued,—“Hearing these terrible words of Bhima that made the down of the auditors to stand on end, everybody present there applauded him and censured the son of Dhritarashtra. And when a mass of clothes had been gathered in that assembly, all dragged from the person of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the sons of Kunti in that state, the persons—those gods among men—that were in that assembly all uttered the word ‘Fie!’(on the son of Dhritarashtra). And the united voices of all became so loud that they made the down of anybody who heard them stand on end. And all the honest men that were in that assembly began to say,—‘Alas! the Kauravas answer not the question that hath been put to them by Draupadi. And all censuring Dhritarashtra together, made a loud clamour. Then Vidura, that master of the science of morality, waving his hands and silencing every one, spake these words;—‘Ye that are in this assembly, Draupadi having put her question is weeping helplessly. Ye are not answering her. Virtue and morality are being persecuted by such conduct. An afflicted person approacheth an assembly of good men, like one that is being consumed by fire. They that are in the assembly quench that fire and cool him by means of truth and morality. The afflicted person asketh the assembly about his rights, as sanctioned by morality. They that are in the assembly should, unmoved by interest and anger, answer the question. Ye kings, Vikarna hath answered the question, according to his own knowledge and judgment. Ye should also answer it as ye think proper. Knowing the rules of morality, and having attended an assembly, he that doth not answer a query that is put, incurreth half the demerit that attacheth to a lie. He, on the other hand, who, knowing the rules of morality and having joined an assembly answereth falsely, assuredly incurreth the sin of a lie. The learned quote as an example in this connection the old history of Prahlada and the son of Angirasa.
Vaisampayana continued, “Hearing Bhima's shocking words that sent chills down everyone's spine, everyone in the assembly applauded him and criticized the son of Dhritarashtra. After a heap of clothes had been gathered from Draupadi, Dussasana, feeling exhausted and ashamed, sat down. Seeing the sons of Kunti in such a situation, the honorable men present in the assembly all exclaimed ‘Shame!’ (on the son of Dhritarashtra). The collective voices were so intense that they sent chills down anyone who heard them. The good people in that assembly began to lament, ‘Oh no! The Kauravas have not responded to Draupadi’s question.’ As they all condemned Dhritarashtra together, a loud uproar arose. Then Vidura, the master of ethics, raised his hands to quiet everyone and spoke these words: ‘You who are in this assembly, Draupadi is weeping helplessly after asking her question. You are not answering her. Virtue and morality are being violated by this behavior. An afflicted person approaches a gathering of good people as someone engulfed in flames. Those in the assembly should extinguish that fire and cool them with truth and ethics. The afflicted person asks the assembly about their rights as recognized by morality. Those in the assembly should answer the question without being swayed by personal interests or anger. You kings, Vikarna has answered the question based on his understanding and judgment. You should also respond as you see fit. Anyone who knows the rules of morality and attends an assembly but does not respond to a query incurs half the guilt of lying. Conversely, anyone who, knowing the rules of morality, joins an assembly and answers untruthfully surely commits the sin of lying. The wise refer to the old story of Prahlada and the son of Angirasa as an example in this regard.”
“There was of old a chief of the Daityas of the name Prahlada. He had a son named Virochana. And Virochana, for the sake of obtaining a bride, quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us that they mutually wagered their lives, saying—I am superior,—I am superior,—for the sake of obtaining a bride. And after they had thus quarrelled with each other, they both made Prahlada the arbitrator to decide between them. And they asked him, saying;—Who amongst us is superior (to the other)? Answer this question. Speak not falsely. Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And Sudhanwan in rage, burning like unto the mace of Yama, told him,—If thou answerest falsely, or dost not answer at all thy head will then be split into a hundred pieces by the wielder of the thunderbolt with that bolt of his.—Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of the fig tree, went to Kasyapa of great energy, for taking counsel with him. And Prahlada said,—‘Thou art, O illustrious and exalted one, fully conversant with the rules of morality that should guide both the gods and the Asuras and the Brahmanas as well. Here, however, is a situation of great difficulty in respect of duty. Tell me, I ask thee, what regions are obtainable by them who upon being asked a question, answer it not, or answer it falsely. Kasyapa thus asked answered.—‘He that knoweth, but answereth not a question from temptation, anger or fear, casteth upon himself a thousand nooses of Varuna. And the person who, cited as a witness with respect to any matter of ocular or auricular knowledge, speaketh carelessly, casteth a thousand nooses of Varuna upon his own person. On the completion of one full year, one such noose is loosened. Therefore, he that knoweth, should speak the truth without concealment. If virtue, pierced by sin, repaireth to an assembly (for aid), it is the duty of every body in the assembly to take off the dart, otherwise they themselves would be pierced with it. In an assembly where a truly censurable act is not rebuked, half the demerit of that act attacheth to the head of that assembly, a fourth to the person acting censurably and a fourth unto those others that are there. In that assembly, on the other hand, when he that deserveth censure is rebuked, the head of the assembly becometh freed from all sins, and the other members also incur none. It is only the perpetrator himself of the act that becometh responsible for it. O Prahlada, they who answer falsely those that ask them about morality destroy the meritorious acts of their seven upper and seven lower generations. The grief of one who hath lost all his wealth, of one who hath lost a son, of one who is in debt, of one who is separated from his companions, of a woman who hath lost her husband, of one that hath lost his all in consequence of the king’s demand, of a woman who is sterile, of one who hath been devoured by a tiger (during his last struggles in the tiger’s claws), of one who is a co-wife, and of one who hath been deprived of his property by false witnesses, have been said by the gods to be uniform in degree. These different sorts of grief are his who speaketh false. A person becometh a witness in consequence of his having seen, heard, and understood a thing. Therefore, a witness should always tell the truth. A truth-telling witness never loseth his religious merits and earthly possessions also.’ Hearing these words of Kasyapa, Prahlada told his son, “Sudhanwan is superior to thee, as indeed, (his father) Angiras is superior to me. The mother also of Sudhanwan is superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the lord of the life.” At these words of Prahlada, Sudhanwan said, “Since unmoved by affection for thy child, thou hast adhered to virtue, I command, let this son of thine live for a hundred years.”
There was once a chief of the Daityas named Prahlada. He had a son named Virochana. In his quest to find a bride, Virochana got into a fight with Sudhanwan, the son of Angiras. They both bet their lives against each other, insisting, “I am better than you,” all for the sake of a bride. After arguing, they chose Prahlada to settle their dispute. They asked him, “Who’s superior between us? Answer truthfully.” Prahlada, nervous about the conflict, looked at Sudhanwan. In a fit of anger, Sudhanwan, fierce as a weapon of Yama, warned him, “If you lie or don’t answer at all, your head will be smashed into a hundred pieces by the one who wields the thunderbolt.” Trembling like a fig leaf, Prahlada went to Kasyapa, a powerful sage, for advice. Prahlada said, “O respected and esteemed one, you know well the principles of morality that apply to the gods, Asuras, and Brahmanas. However, I find myself in a difficult situation regarding duty. Please tell me, what happens to those who, when asked a question, either stay silent or lie?” Kasyapa replied, “One who knows the answer but doesn’t respond due to temptation, anger, or fear, wraps themselves in a thousand nooses of Varuna. Someone who carelessly testifies about something they have seen or heard also entwines themselves in those same nooses. After one year, one noose is loosened. Therefore, those who know must always speak the truth. If virtue comes to an assembly seeking help against sin, it is everyone's duty to remove that sin's sting; otherwise, they may too become pierced by it. In an assembly where reprehensible actions go unchallenged, half of the blame falls on the leader, a quarter on the wrongdoer, and a quarter on the onlookers. Conversely, when the wrongdoer is censured, the leader is freed from all guilt, and the others have none either; only the wrongdoer bears the responsibility. O Prahlada, those who lie when questioned about morality ruin the good deeds of seven generations above and below them. The pain of losing all wealth, losing a child, being in debt, being separated from friends, a woman losing her husband, one stripped of everything due to the king’s command, a barren woman, someone caught and devoured by a tiger, a co-wife, and someone robbed of their property by false witnesses are all seen by the gods as equally painful. All these forms of suffering are faced by those who speak lies. A person becomes a witness through what they have seen, heard, and understood. Thus, a witness must always tell the truth. A truthful witness never loses their religious merit or their material possessions.” After hearing Kasyapa, Prahlada told his son, “Sudhanwan is superior to you, just as (his father) Angiras is superior to me. Sudhanwan’s mother is also better than your mother. Therefore, O Virochana, Sudhanwan is the ruler of your life now.” Upon hearing this from Prahlada, Sudhanwan said, “Since you have upheld virtue without being swayed by affection for your child, I decree that your son shall live for a hundred years.”
“Vidura continued,—Let all the persons, therefore, present in this assembly hearing these high truths of morality, reflect upon what should be the answer to the question asked by Draupadi”.
“Vidura continued, 'So let everyone in this assembly who hears these important truths about morality think carefully about how to respond to the question Draupadi asked.'”
Vaisampayana continued,—“The kings that were there hearing these words of Vidura, answered not a word, yet Karna alone spoke unto Dussasana, telling him. Take away this serving-woman Krishna into the inner apartments. And thereupon Dussasana began to drag before all the spectators the helpless and modest Draupadi, trembling and crying piteously unto the Pandavas her lords.”
Vaisampayana continued, “The kings present, hearing Vidura's words, didn't say anything, but Karna spoke to Dussasana, telling him to take the serving-woman Krishna into the inner quarters. Then Dussasana started to drag the helpless and modest Draupadi in front of all the spectators, who was trembling and crying pitifully to her lords, the Pandavas.”
SECTION LXVIII
Draupadi said,—‘Wait a little, thou worst of men, thou wicked-minded Dussasana. I have an act to perform—a high duty that hath not been performed by me yet. Dragged forcibly by this wretch’s strong arms, I was deprived of my senses. I salute these reverend seniors in this assembly of the Kurus. That I could not do this before cannot be my fault.’”
Draupadi said, “Hold on for a moment, you despicable man, you evil-minded Dussasana. I have something I need to do—a serious duty that I haven’t completed yet. Being dragged forcefully by this brute’s strong arms, I lost my senses. I pay my respects to the respected elders in this gathering of the Kurus. The fact that I couldn’t do this earlier isn’t my fault.”
Vaisampayana said,—“Dragged with greater force than before, the afflicted and helpless Draupadi, undeserving of such treatment, falling down upon the ground, thus wept in that assembly of the Kurus,—
Vaisampayana said, “Pulled with even more force than before, the suffering and powerless Draupadi, who didn’t deserve this kind of treatment, fell to the ground and cried in that assembly of the Kurus—
“‘Alas, only once before, on the occasion of the Swayamvara, I was beheld by the assembled kings in the amphitheatre, and never even once beheld afterwards. I am to-day brought before this assembly. She whom even the winds and the sun had seen never before in her palace is to-day before this assembly and exposed to the gaze of the crowd. Alas, she whom the sons of Pandu could not, while in her palace, suffer to be touched even by the wind, is to-day suffered by the Pandavas to be seized and dragged by this wretch. Alas, these Kauravas also suffer their daughter-in-law, so unworthy of such treatment, to be thus afflicted before them. It seemeth that the times are out of joint. What can be more distressing to me, than that though high-born and chaste, I should yet be compelled to enter this public court? Where is that virtue for which these kings were noted? It hath been heard that the kings of ancient days never brought their wedded wives into the public court. Alas, that eternal usage hath disappeared from among the Kauravas. Else, how is it that the chaste wife of the Pandavas, the sister of Prishata’s son, the friend of Vasudeva, is brought before this assembly? Ye Kauravas, I am the wedded wife of king Yudhishthira the just, hailing from the same dynasty to which the King belonged. Tell me now if I am a serving-maid or otherwise. I will cheerfully accept your answer. This mean wretch, this destroyer of the name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it any longer. Ye kings, I desire ye to answer whether ye regard me as won or unwon. I will accept your verdict whatever it be.’
“‘Alas, only once before, during the Swayamvara, I was seen by the gathered kings in the amphitheater, and never again after that. Today, I am brought before this assembly. She who has never been seen before in her palace by even the winds or the sun is now exposed to the gaze of the crowd. Alas, she whom the sons of Pandu wouldn't allow to be touched even by the wind while in her palace is now allowed by the Pandavas to be seized and dragged by this despicable man. Alas, these Kauravas also allow their daughter-in-law, so undeserving of such treatment, to suffer in front of them. It seems that times are twisted. What could be more distressing for me than that, despite being highborn and chaste, I must enter this public court? Where is the virtue that these kings were known for? It has been said that the kings of old never brought their married wives into the public court. Alas, that tradition has vanished among the Kauravas. Otherwise, how is it that the chaste wife of the Pandavas, the sister of Prishata’s son, the friend of Vasudeva, is brought before this assembly? You Kauravas, I am the married wife of King Yudhishthira the Just, belonging to the same dynasty as the King. Tell me now if I am a servant or something else. I will gladly accept your answer. This vile wretch, this destroyer of the name of the Kurus, is treating me cruelly. You Kauravas, I can’t take it any longer. You kings, I ask you to tell me whether you regard me as won or unwon. I will accept your verdict, whatever it is.’
“Hearing these words, Bhishma answered, I have already said, O blessed one that the course of morality is subtle. Even the illustrious wise in this world fail to understand it always. What in this world a strong man calls morality is regarded as such by others, however otherwise it may really be; but what a weak man calls morality is scarcely regarded as such even if it be the highest morality. From the importance of the issue involved, from its intricacy and subtlety, I am unable to answer with certitude the question thou hast asked. However, it is certain that as all the Kurus have become the slaves of covetousness and folly, the destruction of this our race will happen on no distant date. O blessed one, the family into which thou hast been admitted as a daughter-in-law, is such that those who are born in it, however much they might be afflicted by calamities, never deviate from the paths of virtue and morality. O Princess of Panchala, this conduct of thine also, viz. that though sunk in distress, thou still easiest thy eyes on virtue and morality, is assuredly worthy of thee. These persons, Drona and others, of mature years and conversant with morality, sit heads downwards like men that are dead, with bodies from which life hath departed. It seemeth to me, however, that Yudhishthira is an authority on this question. It behoveth him to declare whether thou art won or not won.”
“Hearing these words, Bhishma replied, I’ve said it before, O blessed one, that the path of morality is complex. Even the wise and esteemed in this world don’t always grasp it. What a strong person calls morality might be seen that way by others, no matter how different it actually is; yet what a weak person considers moral is hardly recognized as such, even if it represents the highest standard. Given the significance of the issue, along with its complexity and subtlety, I can’t answer your question with certainty. However, it's clear that since all the Kurus have become slaves to greed and foolishness, our race will face destruction soon. O blessed one, the family you've joined as a daughter-in-law is such that those born into it, no matter how much they suffer, never stray from the paths of virtue and righteousness. O Princess of Panchala, your behavior—though in distress, you still focus on virtue and morality—is certainly fitting for you. These individuals, Drona and others, who are mature and knowledgeable about morality, sit with their heads down like lifeless beings. Still, I believe Yudhishthira is an authority on this matter. He should declare whether you are won or not.”
SECTION LXIX
Vaisampayana said,—“The kings present in that assembly, from tear of Duryodhana, uttered not a word, good or ill, although they beheld Draupadi crying piteously in affliction like a female osprey, and repeatedly appealing to them. And the son of Dhritarashtra beholding those kings and sons and grand sons of kings all remaining silent, smiled a little, and addressing the daughter of the king of Panchala, said,—O Yajnaseni, the question thou hast put dependeth on thy husbands—on Bhima of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer thy question. O Panchali, let them for thy sake declare in the midst of these respectable men that Yudhishthira is not their lord, let them thereby make king Yudhishthira the just a liar. Thou shalt then be freed from the condition of slavery. Let the illustrious son of Dharma, always adhering to virtue, who is even like Indra, himself declare whether he is not thy lord. At his words, accept thou the Pandavas or ourselves without delay. Indeed, all the Kauravas present in this assembly are floating in the ocean of thy distress. Endued with magnanimity, they are unable to answer thy question, looking at thy unfortunate husbands.’”
Vaisampayana said, “The kings in that assembly, afraid of Duryodhana, said nothing, whether good or bad, even though they saw Draupadi crying desperately like a distressed bird, constantly pleading with them. And the son of Dhritarashtra, seeing all those kings and their sons and grandsons staying silent, smiled a bit, and turned to the daughter of the king of Panchala, saying, ‘O Yajnaseni, the question you’ve raised depends on your husbands—on the strong Bhima, on Arjuna, on Nakula, and on Sahadeva. Let them answer your question. O Panchali, let them declare in front of these respected men that Yudhishthira is not their lord, thus making King Yudhishthira the Just a liar. Then you would be freed from the bondage of slavery. Let the noble son of Dharma, always committed to righteousness, who is like Indra, himself say whether or not he is your lord. Based on his words, choose either the Pandavas or us without delay. Indeed, all the Kauravas present in this assembly are drowning in the sea of your suffering. They are generous-hearted but unable to respond to your question, looking at your unfortunate husbands.’”
Vaisampayana continued,—“Hearing these words of the Kuru king, all who were present in the assembly loudly applauded them. And shouting approvingly, they made signs unto one another by motions of their eyes and lips. And amongst some that were there, sounds of distress such as ‘O! and ‘Alas!” were heard. And at these words of Duryodhana, so delightful (to his partisans), the Kauravas present in that assembly became exceedingly glad. And the kings, with faces turned sideways, looked upon Yudhishthira conversant with the rules of morality, curious to hear what he would say. And every one present in that assembly became curious to hear what Arjuna, the son of Pandu never defeated in battle, and what Bhimasena, and what the twins also would say. And when that busy hum of many voices became still, Bhimasena, waving his strong and well-formed arms smeared with sandalpaste spake these words,—‘If this high-souled king Yudhishthira the just, who is our eldest brother, had not been our lord, we would never have forgiven the Kuru race (for all this). He is the lord of all our religious and ascetic merits, the lord of even our lives. If he regardeth himself as won, we too have all been won. If this were not so, who is there amongst creatures touching the earth with their feet and mortal, that would escape from me with his life after having touched those locks of the princess of Panchala? Behold these mighty, well-formed arms of mine, even like maces of iron. Having once come within them, even he of a hundred sacrifices is incapable of effecting an escape. Bound by the ties of virtue and the reverence that is due to our eldest brother, and repeatedly urged by Arjuna to remain silent, I am not doing anything terrible. If however, I am once commanded by king Yudhishthira the just, I would slay these wretched sons of Dhritarashtra, making slaps do the work of swords, like a lion slaying a number of little animals.”
Vaisampayana continued, “Hearing the Kuru king's words, everyone in the assembly applauded loudly. They showed their approval with gestures of their eyes and lips. However, some in the crowd could be heard expressing distress with cries of 'Oh!' and 'Alas!' At Duryodhana's words, which pleased his supporters, the Kauravas in the assembly became very happy. The kings, turning their faces sideways, looked at Yudhishthira, who was well-versed in morality, eager to hear his response. Everyone present was curious to hear what Arjuna, the undefeated son of Pandu, and Bhimasena, as well as the twins, would say. When the noisy chatter of many voices quieted down, Bhimasena, waving his strong, well-formed arms that were smeared with sandalwood paste, spoke these words: ‘If this noble king Yudhishthira, our eldest brother, had not been our leader, we would never have forgiven the Kuru clan for all of this. He is the master of all our moral and spiritual achievements, the master of our very lives. If he considers himself defeated, then we have all been defeated. If that weren't true, who among all living beings, those who walk on the earth and are mortal, could escape from me after touching the hair of the princess of Panchala? Look at these powerful, well-formed arms of mine, as strong as iron maces. Once caught in them, even those who have made a hundred sacrifices cannot escape. Bound by duty and respect for our eldest brother, and repeatedly urged by Arjuna to hold back, I'm not doing anything extreme. However, if King Yudhishthira the just were to command me, I would take down these worthless sons of Dhritarashtra, using my slaps like swords, just like a lion would take down several little animals.”
Vaisampayana continued,—“Unto Bhima who had spoken these words Bhishma and Drona and Vidura said, ‘Forbear, O Bhima. Everything is possible with thee.’”
Vaisampayana continued, “To Bhima, who had said these words, Bhishma, Drona, and Vidura replied, ‘Hold on, Bhima. You can do anything.’”
SECTION LXX
“Karna said,—‘Of all the persons in the assembly, three, viz., Bhishma, Vidura, and the preceptor of the Kurus (Drona) appear to be independent; for they always speak of their master as wicked, always censure him, and never wish for his prosperity. O excellent one, the slave, the son, and the wife are always dependent. They cannot earn wealth, for whatever they earn belongeth to their master. Thou art the wife of a slave incapable of possessing anything on his own account. Repair now to the inner apartments of king Dhritarashtra and serve the king’s relatives. We direct that that is now thy proper business. And, O princess, all the sons of Dhritarashtra and not the sons of Pritha are now thy masters. O handsome one, select thou another husband now,—one who will not make thee a slave by gambling. It is well-known that women, especially that are slaves, are not censurable if they proceed with freedom in electing husbands. Therefore let it be done by thee. Nakula hath been won, as also Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot continue to be thy lords any longer. Alas, doth not the son of Pritha regards life, prowess and manhood as of no use that he offereth this daughter of Drupada, the king of Panchala, in the presence of all this assembly, as a stake at dice?’”
Karna said, “Among everyone in the assembly, three people stand out—Bhishma, Vidura, and Drona, the teacher of the Kurus. They act independently because they constantly criticize their master, calling him wicked, and they never hope for his success. Oh, great one, the slave, the son, and the wife are always dependent. They can’t earn wealth; whatever they make belongs to their master. You are the wife of a man who cannot possess anything on his own. Now, go to the inner chambers of King Dhritarashtra and serve the king’s family. We say that this is now your proper role. And, oh princess, all the sons of Dhritarashtra, not the sons of Pritha, are your masters now. Oh beautiful one, choose another husband now—one who won’t turn you into a slave through gambling. It’s well-known that women, especially those who are slaves, shouldn’t be blamed if they freely choose their husbands. So let this be your decision. Nakula has been won, as have Bhimasena, Yudhishthira, Sahadeva, and Arjuna. And, oh Yajnaseni, you are now a slave. Your husbands, who are slaves themselves, can no longer be your lords. Alas, does the son of Pritha really think that life, bravery, and manhood mean nothing if he offers this daughter of Drupada, the king of Panchala, as a wager in front of this entire assembly?”
Vaisampayana continued,—“Hearing these words, the wrathful Bhima breathed hard, a very picture of woe. Obedient to the king and bound by the tie of virtue and duty, burning everything with his eyes inflamed by anger, he said,—‘O king, I cannot be angry at these words of this son of a Suta, for we have truly entered the state of servitude. But O king, could our enemies have said so unto me, it thou hadst not played staking this princess?’”
Vaisampayana continued, “Hearing these words, the angry Bhima exhaled sharply, a true image of despair. Following the king's orders and driven by virtue and duty, his eyes blazing with rage, he said, ‘O king, I can't be mad about what this son of a Suta said, because we have indeed fallen into servitude. But O king, if our enemies had said something like this to me, would it not be because you chose to gamble away this princess?’”
Vaisampayana continued,—“Hearing these words of Bhimasena king Duryodhana addressed Yudhishthira who was silent and deprived of his senses, saying,—‘O king, both Bhima and Arjuna, and the twins also, are under thy sway. Answer thou the question (that hath been asked by Draupadi). Say, whether thou regardest Krishna as unwon.’ And having spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging the son of Radha and insulting Bhima, quickly uncovered his left thigh that was like unto the stem of a plantain tree or the trunk of an elephant and which was graced with every auspicious sign and endued with the strength of thunder, and showed it to Draupadi in her very sight. And beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in the midst of all those kings and as if piercing them (with his dart-like words),—‘Let not Vrikodara attain to the regions, obtained by his ancestors, if he doth not break that thigh of thine in the great conflict. And sparkles of fire began to be emitted from every organ of sense of Bhima filled with wrath, like those that come out of every crack and orifice in the body of a blazing tree.
Vaisampayana continued, “After hearing Bhimasena’s words, King Duryodhana turned to Yudhishthira, who was silent and in shock, and said, ‘O king, both Bhima and Arjuna, as well as the twins, are under your control. Answer the question that Draupadi has asked. Do you consider Krishna to be unwon?’ After speaking to the son of Kunti, Duryodhana, wanting to encourage the son of Radha and insult Bhima, quickly exposed his left thigh, which was like the stem of a banana tree or the trunk of an elephant, adorned with every auspicious sign and strong as thunder, showing it to Draupadi right in front of her. Seeing this, Bhimasena, with his fiery red eyes, said to Duryodhana in front of all the kings, as if piercing them with his sharp words, ‘Let Vrikodara not reach the realms earned by his ancestors if he does not break that thigh of yours in battle.’ And as Bhima filled with rage, sparks of fire began to shoot from every part of his body like those that erupt from every crack in a blazing tree."
Vidura then, addressing everybody, said,—‘Ye kings of Pratipa’s race, behold the great danger that ariseth from Bhimasena. Know ye for certain that this great calamity that threatens to overtake the Bharatas hath been sent by Destiny itself. The sons of Dhritarashtra have, indeed, gambled disregarding every proper consideration. They are even now disputing in this assembly about a lady (of the royal household). The prosperity of our kingdom is at an end. Alas, the Kauravas are even now engaged in sinful consultations. Ye Kauravas, take to your heart this high precept that I declare. If virtue is persecuted, the whole assembly becometh polluted. If Yudhishthira had staked her before he was himself won, he would certainly have been regarded as her master. If, however a person staketh anything at a time when he himself is incapable of holding any wealth, to win it is very like obtaining wealth in a dream. Listening to the words of the king of Gandhara, fall ye not off from this undoubted truth.’
Vidura then addressed everyone, saying, “You kings of Pratipa’s lineage, look at the great danger posed by Bhimasena. Know for sure that this major disaster threatening the Bharatas has been brought about by Fate itself. The sons of Dhritarashtra have gambled without considering the consequences. They are currently arguing in this assembly over a woman (from the royal family). Our kingdom’s prosperity is at an end. Alas, the Kauravas are engaged in sinful discussions. Kauravas, take to heart this important lesson I’m sharing. When virtue is attacked, the entire assembly becomes tainted. If Yudhishthira had put her at stake before he himself was defeated, he would definitely have been seen as her master. However, if someone stakes anything when they are unable to hold any wealth, winning it is as good as winning wealth in a dream. Listening to the words of the king of Gandhara, don’t stray from this undeniable truth.”
“Duryodhana, hearing Vidura thus speak, said,—‘I am willing to abide by the words of Bhima, of Arjuna and of the twins. Let them say that Yudhishthira is not their master. Yajnaseni will then be freed from her state of bondage.”
“Duryodhana, hearing Vidura speak this way, said, ‘I’m okay with following what Bhima, Arjuna, and the twins say. Let them claim that Yudhishthira isn't their leader. Then Yajnaseni will be released from her captivity.’”
“Arjuna at this, said,—“This illustrious son of Kunti, king Yudhishthira the just, was certainly our master before he began to play. But having lost himself, let all the Kauravas judge whose master he could be after that.”
“Arjuna then said,—“This great son of Kunti, king Yudhishthira the just, was definitely our leader before he started to play. But having lost his way, let all the Kauravas decide who his leader could be after that.”
Vaisampayana continued,—“Just then, a jackal began to cry loudly in the homa-chamber of king Dhritarashtra’s palace. And, O king, unto the jackal that howled so, the asses began to bray responsively. And terrible birds also, from all sides, began to answer with their cries. And Vidura conversant with everything and the daughter of Suvala, both understood the meaning of those terrible sounds. And Bhishma and Drona and the learned Gautama loudly cried,—Swashti! Swashti!1 Then Gandhari and the learned Vidura beholding that frightful omen, represented everything, in great affliction, unto the king. And the king (Dhritarashtra) thereupon said,—
Vaisampayana continued, “Just then, a jackal started howling loudly in the homa-chamber of King Dhritarashtra’s palace. And, oh king, in response to the jackal’s cries, the donkeys began to bray back. Terrible birds from all around also echoed their cries. Vidura, who understood everything, along with Suvala’s daughter, recognized the meaning of those dreadful sounds. Bhishma, Drona, and the wise Gautama shouted loudly, ‘Swashti! Swashti!’ Then Gandhari and the insightful Vidura, seeing that horrifying omen, communicated everything to the king with deep sorrow. And the king (Dhritarashtra) then said,—”
‘Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready overtaken thee when thou insultest in language such as this the wife of these bulls among the Kurus, especially their wedded wife Draupadi. And having spoken those words, the wise Dhritarashtra endued with knowledge, reflecting with the aid of his wisdom and desirous of saving his relatives and friends from destruction, began to console Krishna, the princess of Panchala, and addressing her, the monarch said,—‘Ask of me any boon, O princess of Panchala, that thou desirest, Chaste and devoted to virtue, thou art the first of all my daughters-in-law.
‘You wicked-minded Duryodhana, you scoundrel, destruction has already overtaken you when you insult the wife of these bulls among the Kurus, especially their wedded wife Draupadi, with words like these. And after speaking those words, the wise Dhritarashtra, filled with knowledge and wanting to save his relatives and friends from ruin, began to console Krishna, the princess of Panchala. Addressing her, the monarch said, ‘Ask me for any boon, O princess of Panchala, that you desire. Chaste and devoted to virtue, you are the first of all my daughters-in-law.
“Draupadi said,—‘O bull of the Bharata race, if thou will grant me a boon, I ask the handsome Yudhishthira, obedient to every duty, be freed from slavery. Let not unthinking children call my child Prativindhya endued with great energy of mind as the son of a slave. Having been a prince, so superior to all men, and nurtured by kings it is not proper that he should be called the child of a slave.
“Draupadi said, ‘O strong one of the Bharata line, if you will grant me a favor, I ask that the noble Yudhishthira, who always fulfills his duties, be freed from servitude. Let not thoughtless people call my son Prativindhya, who is blessed with a great mind, the son of a slave. Having been a prince, far superior to all others, and raised by kings, it is not right for him to be known as the child of a slave.
“Dhritarashtra said unto her,—‘O auspicious one, let it be as thou sayest. O excellent one, ask thou another boon, for I will give it. My heart inclineth to give thee a second boon. Thou dost not deserve only one boon.
“Dhritarashtra said to her, ‘O auspicious one, let it be as you say. O excellent one, ask for another favor, and I will grant it. My heart is inclined to give you a second favor. You deserve more than just one favor.’”
“Draupadi said,—‘I ask, O king, that Bhimasena and Dhananjaya and the twins also, with their cars and bows, freed from bondage, regain their liberty.’
“Draupadi said, ‘I ask, O king, that Bhimasena, Dhananjaya, and the twins, with their chariots and bows, be freed from captivity and regain their freedom.’”
‘Dhritarashtra said,—‘O blessed daughter, let it be as thou desirest. Ask thou a third boon, for thou hast not been sufficiently honoured with two boons. Virtuous in thy behaviour, thou art the foremost of all my daughters-in-law.
‘Dhritarashtra said,—‘O blessed daughter, let it be as you wish. Ask for a third wish, since you haven't been fully honored with just two. You are virtuous in your actions and the best of all my daughters-in-law.
Draupadi said,—‘O best of kings, O illustrious one, covetousness always bringeth about loss of virtue. I do not deserve a third boon. Therefore I dare not ask any. O king of kings, it hath been said that a Vaisya may ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a Brahmana, a hundred. O king, these my husbands freed from the wretched state of bondage, will be able to achieve prosperity by their own virtuous acts!’”
Draupadi said, “O greatest of kings, O esteemed one, greed always leads to a loss of virtue. I don’t deserve a third wish, so I won’t ask for one. O king of kings, it is said that a Vaisya can ask for one wish; a Kshatriya woman can ask for two wishes; a Kshatriya man can ask for three; and a Brahmana can ask for a hundred. O king, my husbands, having been freed from this miserable bondage, will be able to achieve success through their own virtuous actions!”
SECTION LXXI
“Karna said,—‘We have never heard of such an act (as this one of Draupadi), performed by any of the women noted in this world for their beauty. When the sons of both Pandu and Dhritarashtra were excited with wrath, this Draupadi became unto the sons of Pandu as their salvation. Indeed the princess of Panchala, becoming as a boat unto the sons of Pandu who were sinking in a boatless ocean of distress, hath brought them in safety to the shore.’”
“Karna said, ‘We’ve never heard of anyone doing something like this (as Draupadi did), not even the most beautiful women in the world. When the sons of Pandu and Dhritarashtra were filled with anger, Draupadi became a savior for the sons of Pandu. Truly, the princess of Panchala turned into a boat for the sons of Pandu who were drowning in a sea of troubles, bringing them safely to shore.’”
Vaisampayana continued,—“Hearing these words of Karna in the midst of the Kurus,—viz., that the sons of Pandu were saved by their wife,—the angry Bhimasena in great affliction said (unto Arjuna),—‘O Dhananjaya, it hath been said by Devala three lights reside in every person, viz., offspring, acts and learning, for from these three hath sprung creation. When life becometh extinct and the body becometh impure and is cast off by relatives, these three become of service to every person. But the light that is in us hath been dimmed by this act of insult to our wife. How, O Arjuna, can a son born from this insulted wife of ours prove serviceable to us?
Vaisampayana continued, “Hearing Karna's words among the Kurus—that the sons of Pandu were saved by their wife—angry Bhimasena, in great distress, said to Arjuna, ‘O Dhananjaya, Devala has said that every person has three sources of light: offspring, deeds, and knowledge, and these three are the foundation of creation. When life ends and the body becomes impure and is abandoned by relatives, these three become valuable to each person. But the light within us has been dimmed by this insult to our wife. How, O Arjuna, can a son born from this dishonored wife of ours be of any value to us?'”
“Arjuna replied,—‘Superior persons, O Bharata, never prate about the harsh words that may or may not be uttered by inferior men. Persons that have earned respect for themselves, even if they are able to retaliate, remember not the acts of hostility done by their enemies, but, on the other hand, treasure up only their good deeds.’
“Arjuna replied, ‘High-minded individuals, O Bharata, don’t waste their time talking about the harsh words that may or may not be said by lesser people. Those who have earned respect for themselves, even if they have the power to retaliate, don’t dwell on the hostility shown by their enemies; instead, they focus on and value only the good deeds of others.’”
‘Bhima said,—‘Shall I, O king, slay, without loss of time all these foes assembled together, even here, or shall I destroy them, O Bharata, by the roots, outside this palace? Or, what need is there of words or of command? I shall slay all these even now, and rule thou the whole earth, O king, without a rival. And saying this, Bhima with his younger brothers, like a lion in the midst of a herd of inferior animals, repeatedly cast his angry glances around. But Arjuna, however, of white deeds, with appealing looks began to pacify his elder brother. And the mighty-armed hero endued with great prowess began to burn with the fire of his wrath. And, O king, this fire began to issue out of Vrikodara’s ears and other senses with smoke and sparks and flames. And his face became terrible to behold in consequence of his furrowed brows like those of Yama himself at the time of the universal destruction. Then Yudhishthira forbade the mighty hero, embracing him with his arms and telling him ‘Be not so. Stay in silence and peace.’ And having pacified the mighty-armed one with eyes red in wrath, the king approached his uncle Dhritarashtra, with hands joined in entreaty.”
‘Bhima said, "O king, should I quickly take out all of these enemies gathered here, or should I eliminate them by their roots outside this palace? Is there really a need for words or orders? I can take them down right now, and you can rule the entire earth, O king, without any rivals." As he said this, Bhima, alongside his younger brothers, looked around angrily like a lion among weaker animals. However, Arjuna, known for his noble actions, began to soothe his elder brother with his gentle demeanor. The powerful hero, filled with great strength, was burning with the fire of his anger. O king, this fire began to come out of Bhima’s ears and other senses, with smoke, sparks, and flames. His face became frightening to see, with brows furrowed like Yama himself at the time of the world's end. Then Yudhishthira, embracing the mighty warrior, urged him, saying, "Don't be this way. Stay calm and peaceful." After calming the fierce one, with eyes red from rage, the king approached his uncle Dhritarashtra with his hands joined in a plea.'
SECTION LXXII
“Yudhishthira said,—‘O king, thou art our master. Command us as to what we shall do. O Bharata, we desire to remain always in obedience to thee.
“Yudhishthira said, ‘O king, you are our leader. Tell us what you would like us to do. O Bharata, we want to always remain loyal to you."
“Dhritarashtra replied.—‘O Ajatasatru, blest be thou. Go thou in peace and safety. Commanded by me, go, rule thy own kingdom with thy wealth. And, O child, take to heart this command of an old man, this wholesome advice that I give, and which is even a nutritive regimen. O Yudhishthira, O child, thou knowest the subtle path of morality. Possessed of great wisdom, thou art also humble, and thou waitest also upon the old. Where there is intelligence, there is forbearance. Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon wood, not upon stone. (Thou art open to advice, not Duryodhana). They are the best of men that remember not the acts of hostility of their foes; that behold only the merits, not the faults, of their enemies; and that never enter into hostilities themselves. They that are good remember only the good deeds of their foes and not the hostile acts their foes might have done unto them. The good, besides, do good unto others without expectation of any good, in return. O Yudhishthira, it is only the worst of men that utter harsh words in quarrelling; while they that are indifferent reply to such when spoken by others. But they that are good and wise never think of or recapitulate such harsh words, little caring whether these may or may not have been uttered by their foes. They that are good, having regard to the state of their own feelings, can understand the feelings of others, and therefore remember only the good deeds and not the acts of hostility of their foes. Thou hast acted even as good men of prepossessing countenance do, who transgress not the limits of virtue, wealth, pleasure and salvation. O child, remember not the harsh words of Duryodhana. Look at thy mother Gandhari and myself also, if thou desirest to remember only what is good. O Bharata, look at me, who am thy father unto you and am old and blind, and still alive. It was for seeing our friends and examining also the strength and weakness of my children, that I had, from motives of policy, suffered this match at dice to proceed. O king those amongst the Kurus that have thee for their ruler, and the intelligent Vidura conversant with every branch of learning for their counsellor, have, indeed, nothing to grieve for. In thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the twins, those foremost of men, is pure reverence for superiors. Blest be thou, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly love between thee and thy cousins. Let thy heart also be ever fixed on virtue.’”
“Dhritarashtra replied, ‘O Ajatasatru, may you be blessed. Go in peace and safety. As I command you, rule your kingdom and enjoy your wealth. And, dear child, take this advice to heart—this wise counsel from an old man, which is like nourishing food. O Yudhishthira, you understand the subtle ways of morality. You possess great wisdom, are humble, and show respect to your elders. Where there is intelligence, there is patience. So, O Bharata, follow the path of peace. The axe cuts wood, not stone. (You are open to advice, unlike Duryodhana). The best among men do not dwell on their enemies' hostilities; they see only the good and not the faults, and they do not engage in quarrels themselves. The good remember only the good acts of their foes and forget the wrongs done to them. Furthermore, good people do good for others without expecting anything in return. O Yudhishthira, only the worst people use harsh words in argument; those indifferent just respond when others speak harshly. But the good and wise never dwell on such harsh words, not caring whether their foes have uttered them. Good people, being aware of their own feelings, can understand others' feelings, remembering only the good deeds and overlooking the hostilities of their foes. You have acted just as good, pleasant people do, staying within the boundaries of virtue, wealth, pleasure, and salvation. O child, forget Duryodhana's harsh words. Consider your mother Gandhari and me if you wish to remember only the good. O Bharata, look at me, your father, who is old and blind, yet still living. I allowed the dice game to proceed for the sake of seeing our friends and to assess the strengths and weaknesses of my children, driven by political motives. O king, those among the Kurus who have you as their ruler, along with the wise Vidura, who knows every field of knowledge, have nothing to mourn. In you is virtue, in Arjuna is patience, in Bhimasena is strength, and in the twins, the foremost of men, is deep respect for their superiors. May you be blessed, O Ajatasatru. Return to Khandavaprastha, and may brotherly love thrive between you and your cousins. Let your heart always be dedicated to virtue.’”
Vaisampayana continued,—“That foremost of the Bharatas—king Yudhishthira the just—then, thus addressed by his uncle, having gone through every ceremony of politeness, set out with his brothers for Khandavaprastha. And accompanied by Draupadi and ascending their cars which were all of the hue of the clouds, with cheerful hearts they all set out for that best of cities called Indraprastha.”
Vaisampayana continued, “That top member of the Bharatas—King Yudhishthira the Just—then, after being addressed by his uncle and following all the polite formalities, set out with his brothers for Khandavaprastha. Along with Draupadi, and riding in their chariots which were all the color of the clouds, they all set off with joyful hearts toward the greatest of cities called Indraprastha.”
SECTION LXXIII
Janamejaya said,—“How did the sons of Dhritarashtra feel, when they came to know that the Pandavas had, with Dhritarashtra’s leave, left Hastinapore with all their wealth and jewels?”
Janamejaya asked, “What did the sons of Dhritarashtra think when they learned that the Pandavas had left Hastinapore with all their wealth and jewels, with Dhritarashtra’s permission?”
Vaisampayana said,—“O king, learning that the Pandavas had been commanded by the wise Dhritarashtra to return to their capital, Dussasana went without loss of time unto his brother. And, O bull of the Bharata race, having arrived before Duryodhana with his counsellor, the prince, afflicted with grief, began to say,—‘Ye mighty warriors, that which we had won after so much trouble, the old man (our father) hath thrown away. Know ye that he hath made over the whole of that wealth to the foes. At these words, Duryodhana and Karna and Sakuni, the son of Suvala, all of whom were guided by vanity, united together, and desirous of counteracting the sons of Pandu, approaching in haste saw privately the wise king Dhritarashtra—the son of Vichitravirya and spake unto him these pleasing and artful words. Duryodhana said,—
Vaisampayana said, “O king, when Dussasana found out that the Pandavas had been ordered by the wise Dhritarashtra to go back to their capital, he quickly went to his brother. And, O mightiest of the Bharata lineage, after arriving in front of Duryodhana with his advisor, the prince, who was deeply troubled, began to say, ‘You powerful warriors, all that we achieved with so much effort has been discarded by our father. Know that he has given all that wealth to our enemies.’ At these words, Duryodhana, Karna, and Sakuni, the son of Suvala, who were all driven by pride, came together, wanting to resist the sons of Pandu, and hurriedly approached the wise king Dhritarashtra—the son of Vichitravirya—and spoke to him these flattering and cunning words. Duryodhana said,—
‘Hast thou not heard, O king, what the learned Vrihaspati the preceptor of the celestials, said in course of counselling Sakra about mortals and politics? Even these, O slayer of foes, were the words of Vrihaspati, ‘Those enemies that always do wrong by stratagem or force, should be slain by every means.’ If, therefore, with the wealth of the Pandavas, we gratify the kings of the earth and then fight with the sons of Pandu, what reverses can overtake us? When one hath placed on the neck and back of venomous snakes full of wrath for encompassing his destruction, is it possible for him to take them off? Equipped with weapon and seated on their cars, the angry sons of Pandu like wrathful and venomous snakes will assuredly annihilate us, O father. Even now Arjuna proceedeth, encased in mail and furnished with his couple of quivers, frequently taking up the Gandiva and breathing hard and casting angry glances around. It hath (also) been heard by us that Vrikodara, hastily ordering his car to be made ready and riding on it, is proceeding along, frequently whirling his heavy mace. Nakula also is going along, with the sword in his grasp and the semi-circular shield in his hand. And Sahadeva and the king (Yudhishthira) have made signs clearly testifying to their intentions. Having ascended their cars that are full of all kinds of arms, they are whipping their horses (for going to Khandava soon) and assembling their forces. Persecuted thus by us they are incapable of forgiving us those injuries. Who is there among them that will forgive that insult to Draupadi? Blest be thou. We will again gamble with the son of Pandu for sending them to exile. O bull among men, we are competent to bring them thus under our sway. Dressed in skins, either we or they defeated at dice, shall repair to the woods for twelve years. The thirteenth year shall have to be spent in some inhabited country unrecognised; and, if recognised, an exile for another twelve years shall be the consequence. Either we or they shall live so. Let the play begin, casting the dice, let the sons of Pandu once more play. O bull of the Bharata race, O king, even this is our highest duty. This Sakuni knoweth well the whole science of dice. Even if they succeed in observing this vow for thirteen years, we shall be in the meantime firmly rooted in the kingdom and making alliances, assemble a vast invincible host and keep them content, so that we shall, O king, defeat the sons of Pandu if they reappear. Let this plan recommend itself to thee, O slayer of foes.
“Have you not heard, O king, what the wise Vrihaspati, the teacher of the gods, said while advising Sakra about humans and politics? These were Vrihaspati’s words, O slayer of enemies: ‘Those foes who always do wrong through trickery or force must be defeated by any means necessary.’ Therefore, if we use the wealth of the Pandavas to satisfy the kings of the earth and then battle the sons of Pandu, what could possibly go wrong? If someone puts venomous snakes full of rage on their neck and back, can they easily remove them? Armed and ready, the furious sons of Pandu will surely destroy us, like angry, venomous snakes, O father. Right now, Arjuna is moving forward, clad in armor and equipped with his two quivers, frequently picking up the Gandiva, breathing heavily, and shooting angry glances around. We've also heard that Vrikodara is hastily getting his chariot ready and riding on it, swinging his heavy mace. Nakula is also on the move, sword in one hand and semi-circular shield in the other. Sahadeva and King Yudhishthira have clearly shown their intentions. They've boarded their chariots filled with various weapons, urging their horses onward (to Khandava soon) and gathering their forces. With us pursuing them like this, they won’t be able to forgive our wrongs. Who among them could forgive the insult to Draupadi? Blessed be you. We will gamble with the son of Pandu again to send them into exile. O strong man, we can bring them under our control this way. Dressed in skins, either we or they, if defeated at dice, will head to the woods for twelve years. The thirteenth year must be spent in an unfamiliar land; if recognized, they will have to face another twelve years of exile. Either we or they will live like this. Let the games begin; cast the dice, and let the sons of Pandu play again. O mighty one of the Bharata clan, this is our greatest duty. Sakuni knows all the secrets of dice. Even if they manage to stick to this vow for thirteen years, we will have firmly established ourselves in the kingdom, built alliances, assembled a vast, invincible army, and kept them satisfied so that we can defeat the sons of Pandu whenever they return. May this plan appeal to you, O slayer of foes.”
“Dhritarashtra said,—Bring back the Pandavas then, indeed, even if they have gone a great way. Let them come at once again to cast dice.”
“Dhritarashtra said, — Bring back the Pandavas then, even if they have gone a long way. Let them come back at once to play dice again.”
Vaisampayana continued,—“Then Drona, Somadatta and Valhika, Gautama, Vidura, the son of Drona, and the mighty son of Dhritarashtra by his Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior Vikarna,—all said, ‘Let not the play commence. Let there be peace. But Dhritarashtra, partial to his sons, disregarding the counsels of all his wise friends and relatives, summoned the sons of Pandu.”
Vaisampayana continued, “Then Drona, Somadatta, Valhika, Gautama, Vidura, the son of Drona, the strong son of Dhritarashtra with his Vaisya wife, Bhurisravas, Bhishma, and the powerful warrior Vikarna—all said, ‘Let’s not start the game. Let’s have peace.’ But Dhritarashtra, favoring his sons and ignoring the advice of all his wise friends and relatives, called for the sons of Pandu.”
SECTION LXXIV
Vaisampayana said,—‘O monarch, it was then that the virtuous Gandhari, afflicted with grief on account of her affection for her sons, addressed king Dhritarashtra and said, “When Duryodhana was born, Vidura of great intelligence had said, ‘It is well to send this disgrace of the race to the other world. He cried repeatedly and dissonantly like a jackal. It is certain he will prove the destruction of our race. Take this to heart, O king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean of calamity. O lord, accord not thy approbation to the counsels of the wicked ones of immature years. Be not thou the cause of the terrible destruction of this race. Who is there that will break an embankment which hath been completed, or re-kindle a conflagration which hath been extinguished? O bull of the Bharata race, who is there that will provoke the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but still I will call thy attention to this. The scriptures can never control the wicked-minded for good or evil. And, O king, a person of immature understanding will never act as one of mature years. Let thy sons follow thee as their leader. Let them not be separated from thee for ever (by losing their lives). Therefore, at my word, O king, abandon this wretch of our race. Thou couldst not, O king, from parental affection, do it before. Know that the time hath come for the destruction of race through him. Err not, O king. Let thy mind, guided by counsels of peace, virtue, and true policy, be what it naturally is. That prosperity which is acquired by the aid of wicked acts, is soon destroyed; while that which is won by mild means taketh root and descendeth from generation to generation.”
Vaisampayana said, "O king, it was then that the noble Gandhari, overwhelmed with sorrow for her sons, spoke to King Dhritarashtra and said, 'When Duryodhana was born, Vidura, who is very wise, remarked, 'It would be better to send this disgrace to the other world. He cried out repeatedly and discordantly like a jackal. It is clear he will bring ruin to our family. Take this to heart, O king of the Kuru dynasty. O Bharata, do not let your own mistakes drown you in a sea of misfortune. O lord, do not give your approval to the advice of the wicked who lack maturity. Do not be the cause of the great destruction of this family. Who would break a completed dam or reignite a fire that has been extinguished? O bull of the Bharata lineage, who would provoke the peaceful sons of Pritha? You remember everything, O Ajamida, but I will still draw your attention to this. Scriptures cannot control those with wicked minds for good or evil. And, O king, a person who lacks understanding will never behave like someone wise. Let your sons follow you as their leader. Let them not be separated from you forever (by losing their lives). Therefore, I urge you, O king, to abandon this scoundrel of our family. You could not do it before due to parental love. Know that the time has come for the destruction of our family through him. Do not err, O king. Let your mind, guided by principles of peace, virtue, and true strategy, remain true to its nature. That prosperity gained through wicked means is quickly lost, whereas that which is earned through gentle methods takes root and passes down from generation to generation.'"
“The king, thus addressed by Gandhari who pointed out to him in such language the path of virtue, replied unto her, saying,—‘If the destruction of our race is come, let it take place freely. I am ill able to prevent it. Let it be as they (these my sons) desire. Let the Pandavas return. And let my sons again gamble with the sons of Pandu.”
“The king, addressed by Gandhari who urged him to follow the path of virtue, replied, 'If our race is destined for destruction, then so be it. I'm not strong enough to stop it. Let it happen as my sons wish. Let the Pandavas come back. And let my sons gamble with the sons of Pandu again.’”
SECTION LXXV
Vaisampayana said,—‘The royal messenger, agreeably to the commands of the intelligent king Dhritarashtra, coming upon Yudhishthira, the son of Pritha who had by that time gone a great way, addressed the monarch and said,—‘Even these are the words of thy father-like uncle, O Bharata, spoken unto thee, ‘The assembly is ready. O son of Pandu, O king Yudhisthira, come and cast the dice.’
Vaisampayana said, “The royal messenger, following the orders of the wise King Dhritarashtra, found Yudhishthira, the son of Pritha, who had traveled a long way by then. He addressed the king and said, ‘These are the words of your father-like uncle, O Bharata, spoken to you: ‘The assembly is ready. O son of Pandu, O King Yudhisthira, come and roll the dice.’”
Yudhishthira said,—‘Creatures obtain fruits good and ill according to the dispensation of the Ordainer of the creation. Those fruits are inevitable whether I play or not. This is a summons to dice; it is, besides the command of the old king. Although I know that it will prove destructive to me, yet I cannot refuse.’
Yudhishthira said, "Living beings receive good and bad outcomes based on the will of the Creator. These outcomes are unavoidable whether I participate or not. This is a call to play dice; it is also the order of the former king. Even though I know it will lead to my downfall, I still cannot refuse."
Vaisampayana continued,—“Although (a living) animal made of gold was an impossibility, yet Rama suffered himself to be tempted by a (golden) deer. Indeed, the minds of men over whom calamities hang, became deranged and out of order. Yudhishthira, therefore, having said these words, retraced his steps along with his brothers. And knowing full well the deception practised by Sakuni, the son of Pritha came back to sit at dice with him again. These mighty warriors again entered that assembly, afflicting the hearts of all their friends. And compelled by Fate they once more sat down at ease for gambling for the destruction of themselves.”
Vaisampayana continued, “Even though a living animal made of gold was impossible, Rama still let himself be tempted by a golden deer. In fact, when disaster looms, people’s minds can become chaotic. So, after saying this, Yudhishthira turned back with his brothers. Aware of the trickery used by Sakuni, the son of Pritha returned to gamble with him again. These powerful warriors reentered that assembly, causing distress to all their friends. And, driven by Fate, they once again sat down comfortably to gamble, leading to their own downfall.”
“Sakuni then said,—‘The old king hath given ye back all your wealth. That is well. But, O bull of the Bharata race, listen to me, there is a stake of great value. Either defeated by ye at dice, dressed in deer skins we shall enter the great forest and live there for twelve years passing the whole of the thirteenth year in some inhabited region, unrecognised, and if recognised return to an exile of another twelve years; or vanquished by us, dressed in deer skins ye shall, with Krishna, live for twelve years in the woods passing the whole of the thirteenth year unrecognised, in some inhabited region. If recognised, an exile of another twelve years is to be the consequence. On the expiry of the thirteenth year, each is to have his kingdom surrendered by the other. O Yudhishthira, with this resolution, play with us, O Bharata, casting the dice.’
“Sakuni then said, ‘The old king has returned all your wealth. That’s good. But, O bull of the Bharata race, listen to me; there is a stake of great value. If you defeat us at dice, we will enter the great forest dressed in deer skins and live there for twelve years, spending the entire thirteenth year in some inhabited area, unrecognized. If we are recognized, you will face another twelve years of exile; or, if we win, you and Krishna will live in the woods for twelve years dressed in deer skins, spending the whole of the thirteenth year unrecognized in some inhabited area. If recognized, you will face another twelve years of exile. At the end of the thirteenth year, each of you will surrender your kingdom to the other. O Yudhishthira, with this resolution, play with us, O Bharata, and cast the dice.’”
“At these words, they that were in that assembly, raising up their arms said in great anxiety of mind, and from the strength of their feelings these words,—‘Alas, fie on the friends of Duryodhana that they do not apprise him of his great danger. Whether he, O bull among the Bharatas, (Dhritarashtra) understandeth or not, of his own sense, it is thy duty to tell him plainly.”
“At these words, everyone in the assembly raised their arms and said with great anxiety, overwhelmed by their feelings, ‘Alas, shame on the friends of Duryodhana for not warning him of his great danger. Whether or not he understands it on his own, O bull among the Bharatas (Dhritarashtra), it is your duty to tell him clearly.’”
“Vaisampayana continued,—King Yudhishthira, even hearing these various remarks, from shame and a sense of virtue again sat at dice. And though possessed of great intelligence and fully knowing the consequences, he again began to play, as if knowing that the destruction of the Kurus was at hand.
“Vaisampayana continued,—King Yudhishthira, even after hearing these various comments, felt ashamed and, driven by his sense of virtue, sat down to play dice again. And despite being very intelligent and fully aware of the consequences, he started playing once more, as if he knew that the destruction of the Kurus was imminent.
“And Yudhishthira said,—‘How can, O Sakuni, a king like me, always observant of the uses of his own order, refuse, when summoned to dice? Therefore I play with thee.”
“And Yudhishthira said, ‘How can I, O Sakuni, a king who always follows the duties of my role, refuse to play when called to the dice game? So, I will play with you.’”
“Sakuni answered,—‘We have many kine and horses, and milch cows, and an infinite number of goats and sheep; and elephants and treasures and gold and slaves both male and female. All these were staked by us before but now let this be our one stake, viz., exile into the woods,—being defeated either ye or we will dwell in the woods (for twelve years) and the thirteenth year, unrecognised, in some inhabited place. Ye bulls among men, with this determination, will we play.”
“Sakuni replied, ‘We have plenty of cows and horses, as well as milk-producing cows, countless goats and sheep, along with elephants, treasures, gold, and both male and female slaves. We previously staked all of these, but now let this be our only wager: exile into the woods. Whether you or we lose, we'll live in the woods for twelve years, and in the thirteenth year, we'll go unrecognized in some inhabited place. You strong men, with this determination, we will play.’”
“O Bharata, this proposal about a stay in the woods was uttered but once. The son of Pritha, however, accepted it and Sakuni took up the dice. And casting them he said unto Yudhishthira,—‘Lo, I have won.”
“O Bharata, this suggestion about staying in the woods was mentioned only once. The son of Pritha, however, agreed to it, and Sakuni picked up the dice. Then he threw them and said to Yudhishthira, ‘Look, I have won.’”
SECTION LXXVI
Vaisampayana said,—“Then the vanquished sons of Pritha prepared for their exile into the woods. And they, one after another, in due order, casting off their royal robes, attired themselves in deer-skins. And Dussasana, beholding those chastisers of foes, dressed in deer-skins and deprived of their kingdom and ready to go into exile, exclaimed ‘The absolute sovereignty of the illustrious king Duryodhana hath commenced. The sons of Pandu have been vanquished, and plunged into great affliction. Now have we attained the goal either by broad or narrow paths. For today becoming superior to our foes in point of prosperity as also of duration of rule have we become praiseworthy of men. The sons of Pritha have all been plunged by us into everlasting hell. They have been deprived of happiness and kingdom for ever and ever. They who, proud of their wealth, laughed in derision at the son of Dhritarashtra, will now have to go into the woods, defeated and deprived by us of all their wealth. Let them now put off their variegated coats of mail, their resplendent robes of celestial make, and let them all attire themselves in deer-skins according to the stake they had accepted of the son of Suvala. They who always used to boast that they had no equals in all the world, will now know and regard themselves in this their calamity as grains of sesame without the kernel. Although in this dress of theirs the Pandavas seem like unto wise and powerful persons installed in a sacrifice, yet they look like persons not entitled to perform sacrifices, wearing such a guise. The wise Yajnasena of the Somake race, having bestowed his daughter—the princess of Panchala—on the sons of Pandu, acted most unfortunately for the husbands of Yajnaseni—these sons of Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon beholding in the woods these thy husbands dressed in skins and thread-bare rags, deprived of their wealth and possessions. Elect thou a husband, whomsoever thou likest, from among all these present here. These Kurus assembled here, are all forbearing and self-controlled, and possessed of great wealth. Elect thou one amongst these as thy lord, so that these great calamity may not drag thee to wretchedness. ‘The sons of Pandu now are even like grains of sesame without the kernel, or like show-animals encased in skins, or like grains of rice without the kernel. Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is the labour used upon pressing the sesame grain devoid of the kernel!’
Vaisampayana said, “Then the defeated sons of Pritha got ready for their exile into the wilderness. One by one, in the right order, they took off their royal robes and dressed in deer-skins. Dussasana, seeing those enemies of the foes dressed in deer-skins, stripped of their kingdom and set to go into exile, shouted, ‘The reign of the glorious king Duryodhana has started. The sons of Pandu have been defeated and are in deep sorrow. We have reached our goal through both easy and tough paths. Today, we have surpassed our enemies in wealth and time on the throne, and we have earned praise from men. The sons of Pritha have been plunged into eternal misery by us. They are forever deprived of happiness and their kingdom. Those who used to mock the son of Dhritarashtra, full of pride in their wealth, will now have to go into the wilderness, defeated and stripped of everything. Let them take off their colorful suits of armor and their magnificent celestial robes, and let them wear deer-skins as per the terms they accepted from the son of Suvala. Those who always claimed to have no equals in the world will now see themselves in this calamity as sesame seeds without kernels. While the Pandavas, in their current outfit, might resemble wise and powerful individuals ready for a sacrifice, they actually look like people unworthy of performing sacrifices, dressed as they are. The wise Yajnasena from the Somake race, who gave his daughter—the Princess of Panchala—to the sons of Pandu, unfortunately made a poor choice for her husbands—these sons of Pritha are like eunuchs. And oh, Yajnaseni, what joy will you feel upon seeing your husbands in the woods dressed in skins and tattered rags, stripped of their wealth and belongings? Choose a husband from anyone here whom you prefer. These Kurus gathered here are all tolerant, self-disciplined, and extremely wealthy. Pick one of them as your lord, so that you are not brought down into misery by these great misfortunes. ‘The sons of Pandu are now like sesame seeds without kernels, like show animals in skins, or like rice grains without the kernel. Why should you wait any longer for the fallen sons of Pandu? It is futile to press sesame seeds that lack kernels!’”
“Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of the Pandavas, harsh words of the most cruel import. And hearing them, the unforbearing Bhima, in wrath suddenly approaching that prince like a Himalayan lion upon a jackal, loudly and chastisingly rebuked him in these words,—Wicked-minded villain, ravest thou so in words that are uttered alone by the sinful? Boastest thou thus in the midst of the kings, advanced as thou art by the skill of the king of Gandhara. As thou piercest our hearts hear with these thy arrowy words, so shall I pierce thy heart in battle, recalling all this to thy mind. And they also who from anger or covetousness are walking behind thee as thy protectors,—them also shall I send to the abode of Yama with their descendants and relatives.”
“Then Dussasana, the son of Dhritarashtra, shouted cruel words in front of the Pandavas. Hearing this, the hot-tempered Bhima, filled with rage, approached that prince like a fierce lion charging at a jackal, and strongly rebuked him with these words: 'You wicked villain, do you really speak such sinful words? Do you boast in front of kings, thinking yourself elevated by the skills of the king of Gandhara? Just as your words hit our hearts like arrows, I will strike your heart in battle, reminding you of all this. And those who follow you out of anger or greed, your protectors—they too I will send to Yama’s realm along with their families.'”
Vaisampayana continued,—Unto Bhima dressed in deer-skins and uttering these words of wrath without doing any thing, for he could not deviate from the path of virtue, Dussasana abandoning all sense of shame, dancing around the Kurus, loudly said, ‘O cow! O cow!’
Vaisampayana continued, — To Bhima, dressed in deer-skins and expressing his anger without taking action, because he couldn’t stray from the path of righteousness, Dussasana, completely shameless, danced around the Kurus and shouted, ‘Hey cow! Hey cow!’
Bhima at this once more said,—Wretch darest thou, O Dussasana, use harsh words as these? Whom doth it behove to boast, thus having won wealth by foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh not thy life-blood, piercing open thy breast in battle, let him not attain to regions of blessedness, I tell thee truly that by slaying the sons of Dhritarashtra in battle, before the very eyes of all the warriors, I shall pacify this wrath of mine soon enough.’”
Bhima then said again, “You wretch, Dussasana, do you dare to speak such harsh words? Who has the right to boast after gaining wealth through such foul means? I tell you that if Vrikodara, the son of Pritha, doesn’t drink your life-blood by piercing your chest in battle, then let him not reach the realms of the blessed. I’m telling you the truth; by defeating the sons of Dhritarashtra in battle, right before the eyes of all the warriors, I will soon calm this rage of mine.”
Vaisampayana continued,—“And as the Pandavas were going away from the assembly, the wicked king Duryodhana from excess of joy mimiced by his own steps the playful leonine trade of Bhima. Then Vrikodara, half turning towards the king said, Think not ye fool that by this thou gainest any ascendency over me slay thee shall I soon with all thy followers, and answer thee, recalling all this to thy mind. And beholding this insult offered to him, the mighty and proud Bhima, suppressing his rising rage and following the steps of Yudhishthira, also spake these words while going out of the Kaurava court, ‘I will slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler with dice. I also repeat in this assembly these proud words which the gods will assuredly make good, if ever we engage in battle with the Kurus, I will slay this wretched Duryodhana in battle with my mace, and prostrating him on the ground I will place my foot on his head. And as regards this (other) wicked person—Dussasana who is audacious in speech, I will drink his blood like a lion.
Vaisampayana continued, “As the Pandavas were leaving the assembly, the wicked king Duryodhana, overwhelmed with joy, mimicked Bhima’s playful lion-like movements. Vrikodara, half-turning towards the king, said, ‘Don’t think, you fool, that you gain any advantage over me with this. I will soon kill you and all your followers, and I will remind you of this later.’ Seeing this insult, the mighty and proud Bhima, controlling his rising anger and following Yudhishthira’s lead, spoke these words as he exited the Kaurava court: ‘I will kill Duryodhana, and Dhananjaya will kill Karna, and Sahadeva will take down that gambler, Sakuni. I also declare in this assembly these bold words that the gods will surely fulfill: if we ever engage in battle with the Kurus, I will defeat this wretched Duryodhana with my mace, and after bringing him to the ground, I will place my foot on his head. And as for that other wicked person—Dussasana, who is so cocky with his words, I will drink his blood like a lion.’”
“And Arjuna said,—O Bhima, the resolutions of superior men are not known in words only. On the fourteenth year from this day, they shall see what happeneth.
“And Arjuna said,—O Bhima, the decisions of great people are not just known by their words. In fourteen years from today, they will see what happens.
“And Bhima again said,—‘The earth shall drink the blood of Duryodhana, and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.’
“And Bhima again said, ‘The earth will drink the blood of Duryodhana, Karna, the wicked Sakuni, and Dussasana, who makes the fourth.’”
“And Arjuna said,—‘O Bhima, I will, as thou directest, slay in battle this Karna so malicious and jealous and harsh-speeched and vain. For doing what is agreeable to Bhima, Arjuna voweth that he will slay in battle with his arrows this Karna with all his followers. And I will send unto the regions of Yama also all those other kings that will from foolishness fight against me. The mountains of Himavat might be removed from where they are, the maker of the day lose his brightness, the moon his coldness, but this vow of mine will ever be cherished. And all this shall assuredly happen if on the fourteenth year from this, Duryodhana doth not, with proper respect, return us our kingdom.’”
“And Arjuna said, ‘O Bhima, I will, as you direct, defeat this wicked and envious Karna in battle, who speaks harshly and is full of pride. To please Bhima, Arjuna promises that he will take down Karna and all his followers with his arrows. I will also send all those other kings who foolishly fight against me to the realm of Yama. The Himavat mountains could be moved from their place, the sun could lose its shine, and the moon its chill, but my vow will always be honored. And all this will surely happen if, fourteen years from now, Duryodhana does not respectfully return our kingdom to us.’”
Vaisampayana continued,—“After Arjuna had said this, Sahadeva the handsome son of Madri, endued with great energy, desirous of slaying Sakuni, waving his mighty arms and sighing like snake, exclaimed, with eyes red with anger—‘Thou disgrace of the Gandhara kings, those whom thou thinkest as defeated are not really so. Those are even sharp-pointed arrows from whose wounds thou hast run the risk in battle. I shall certainly accomplish all which Bhima hath said adverting to thee with all thy followers. If therefore thou hast anything to do, do it before that day cometh. I shall assuredly slay thee in battle with all thy followers soon enough, it thou, O son of Suvala, stayest in the light pursuant to the Kshatriya usage.’
Vaisampayana continued, “After Arjuna said this, Sahadeva, the handsome son of Madri, full of energy and eager to take down Sakuni, waved his powerful arms and, sighing like a snake, shouted with anger in his red eyes, ‘You disgrace of the Gandhara kings, those you think you’ve defeated are not truly so. They are like sharp arrows, and you’ve felt the pain of their wounds in battle. I will definitely do everything Bhima has told you to do, along with all your followers. So if you have anything to say or do, do it before that day comes. I will surely kill you in battle along with all your followers soon enough, if you, O son of Suvala, remain in the light according to the Kshatriya way.’”
“‘Then, O monarch hearing these words of Sahadeva, Nakula the handsomest of men spake these words,—‘I shall certainly send unto the abode of Yama all those wicked sons of Dhritarashtra, who desirous of death and impelled by Fate, and moved also by the wish of doing what is agreeable to Duryodhana, have used harsh and insulting speeches towards this daughter o Yajnasena at the gambling match. Soon enough shall I, at the command of Yudhishthira and remembering the wrongs to Draupadi, make the earth destitute of the sons of Dhritarashtra.’
“‘Then, O king, after hearing Sahadeva’s words, Nakula, the most handsome of men, said, “I will definitely send all those wicked sons of Dhritarashtra to the realm of Yama. They are eager for death and driven by fate, also motivated by the desire to please Duryodhana. They have spoken harsh and insulting words to this daughter of Yajnasena during the gambling match. Soon, at Yudhishthira’s command and in light of the wrongs done to Draupadi, I will ensure that the earth is free of the sons of Dhritarashtra.”’
Vaisampayana continued,—“And those tigers among men, all endued with long arms, having thus pledged themselves to virtuous promises approached king Dhritarashtra.”
Vaisampayana continued, “And those fierce men, all with long arms, having made their vows to uphold virtue, approached King Dhritarashtra.”
SECTION LXXVII
Yudhishthira said,—‘I bid farewell unto all the Bharatas, unto my old grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona, Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid fare well, all of ye and returning again I shall see you.”
Yudhishthira said, "I say goodbye to all the Bharatas, to my elderly grandfather (Bhishma), King Somadatta, the great King Vahlika, Drona, Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers. I say farewell to all of you, and when I return, I will see you again."
Vaisampayana continued,—“Overcome with shame none of those that were present there, could tell Yudhishthira anything. Within their hearts, however, they prayed for the welfare of that intelligent prince.
Vaisampayana continued, “Overcome with shame, none of those present could say anything to Yudhishthira. However, in their hearts, they wished for the well-being of that wise prince.
Vidura then said,—The reverend Pritha is a princess by birth. It behoveth her not to go into the woods. Delicate and old and ever known to happiness the blessed one will live, respected by me, in my abode. Known this, ye sons of Pandu. And let safety be always yours.’
Vidura then said, "The respected Pritha is a princess by birth. She shouldn't have to go into the woods. Delicate and old and always associated with happiness, she will live in my home, respected by me. Know this, you sons of Pandu. And may you always be safe."
Vaisampayana continued,—‘The Pandavas thereupon said,—O sinless one, let it be as thou sayest. Thou art our uncle, and, therefore like as our father. We also are all obedient to thee. Thou art, O learned one, our most respected superior. We should always obey what thou choosest to command. And, O high-souled one, order thou whatever else there is that remaineth to be done.
Vaisampayana continued, “The Pandavas then said, ‘O sinless one, we'll do as you say. You're our uncle, and like a father to us. We are all loyal to you. You are, O wise one, our most respected elder. We should always follow your commands. And, O noble one, tell us what else is left to be done.’”
“Vidura replied,—‘O Yudhishthira, O bull of the Bharata race, know this to be my opinion, that one that is vanquished by sinful means need not be pained by such defeat. Thou knowest every rule of morality; Dhananjaya is ever victorious in battle; Bhimasena is the slayer of foes; Nakula is the gatherer of wealth; Sahadeva hath administrative talents, Dhaumya is the foremost of all conversant with the vedas; and the well-behaved Draupadi is conversant with virtue and economy. Ye are attached to one another and feel delight at one another’s sight and enemies can not separate you from one another, and ye are contented. Therefore, who is there that will not envy ye? O Bharata, this patient abstraction from the possession of the world will be of great benefit to thee. No foe, even if he were equal to sakra himself, will be able to stand it. Formerly thou wert instructed on the mountains of Himavat by Meru Savarni; in the town of Varanavata by Krishna Dwaipayana; on the cliff of Bhrigu by Rama; and on the banks of the Dhrishadwati by Sambhu himself. Thou hast also listened to the instruction of the great Rishi Asita on the hills of Anjana; and thou becamest a disciple of Bhrigu on the banks of the Kalmashi. Narada and this thy priest Dhaumya will now become thy instructors. In the matter of the next world, abandon not these excellent lessons thou hast obtained from the Rishis. O son of Pandu. thou surpassest in intelligence even Pururavas, the son of Ila; in strength, all other monarchs, and in virtue, even the Rishis. Therefore, resolve thou earnestly to win victory, which belongeth to Indra; to control thy wrath, which belongeth to Yama; to give in charity, which belongeth to Kuvera; and to control all passions, which belongeth to Varuna. And, O Bharata, obtain thou the power of gladdening from the moon, the power of sustaining all from water; forbearance from the earth; energy from the entire solar disc; strength from the winds, and affluence from the other elements. Welfare and immunity from ailment be thine; I hope to see thee return. And, O Yudhishthira, act properly and duly in all seasons,—in those of distress—in those of difficulty,—indeed, in respect of everything, O son of Kunti, with our leave go hence. O Bharata, blessing be thine. No one can say that ye have done anything sinful before. We hope to see thee, therefore, return in safety and crowned with success.”
“Vidura replied, ‘O Yudhishthira, O pride of the Bharata lineage, this is my opinion: one who is defeated by dishonest means should not be troubled by such a defeat. You know every rule of ethics; Dhananjaya always wins in battle; Bhimasena is the vanquisher of foes; Nakula brings in wealth; Sahadeva has great administrative skills; Dhaumya is the best among those who know the Vedas; and the virtuous Draupadi is knowledgeable about righteousness and frugality. You are attached to one another and find joy in each other's presence, and no enemy can separate you, as you are content. So, who wouldn’t envy you? O Bharata, this patient detachment from worldly possessions will greatly benefit you. No enemy, even if they were equal to Indra himself, will be able to endure it. Previously, you were taught on the Himavat mountains by Meru Savarni; in Varanavata by Krishna Dwaipayana; on Bhrigu's cliff by Rama; and along the banks of the Dhrishadwati by Sambhu himself. You also learned from the great sage Asita on the Anjana hills, and you became a disciple of Bhrigu by the Kalmashi river. Narada and your priest Dhaumya will now be your teachers. In matters of the afterlife, do not disregard these excellent lessons you have received from the Rishis. O son of Pandu, you surpass even Pururavas, the son of Ila, in intelligence; all other kings in strength; and even the Rishis in virtue. Therefore, resolve to earn victory, which belongs to Indra; to control your anger, which belongs to Yama; to give in charity, which belongs to Kuvera; and to master all desires, which belongs to Varuna. And, O Bharata, may you gain the gladdening power of the moon, the sustaining power of water, the patience of the earth, the energy of the sun, the strength of the winds, and the abundance from the other elements. May you have well-being and protection from illness; I hope to see you return. And, O Yudhishthira, act wisely and appropriately in all situations—during times of hardship and difficulty—indeed, in all matters. O son of Kunti, with our blessings, go forth. O Bharata, may you be blessed. No one can claim you’ve acted wrongly before. We hope to see you return safely and with success.’”
Vaisampayana continued,—“Thus addressed by Vidura, Yudhishthira the son of Pandu, of prowess incapable of being baffled, saying, ‘So be it,’ bowing low unto Bhishma and Drona, went away.”
Vaisampayana continued, “After being spoken to by Vidura, Yudhishthira, the son of Pandu, whose strength could not be defeated, said, ‘Alright,’ and, bowing respectfully to Bhishma and Drona, left.”
SECTION LXXVIII
Vaisampayana said,—‘Then when Draupadi was about to set out she went unto the illustrious Pritha and solicited her leave. And she also asked leave of the other ladies of the household who had all been plunged into grief. And saluting and embracing every one of them as each deserved, she desired to go away. Then there arose within the inner apartments of the Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding Draupadi on the eve of her journey, uttered these words in a voice choked with grief,—
Vaisampayana said, “As Draupadi was getting ready to leave, she went to the remarkable Pritha to ask for her permission. She also sought leave from the other women in the household, who were all engulfed in sorrow. After greeting and hugging each one of them as they deserved, she expressed her wish to depart. Then, a loud cry of distress echoed through the inner quarters of the Pandavas. Kunti, deeply troubled at the sight of Draupadi about to embark on her journey, spoke these words, her voice filled with emotion—”
‘O child, grieve not that this great calamity hath overtaken thee. Thou art well conversant with the duties of the female sex, and thy behaviour and conduct also are as they should be. It behoveth me not, O thou of sweet smiles, to instruct thee as to thy duties towards thy lords. Thou art chaste and accomplished, and thy qualities have adorned the race of thy birth as also the race into which thou hast been admitted by marriage. Fortunate are the Kauravas that they have not been burnt by thy wrath. O child, safely go thou blest by my prayers. Good women never suffer their hearts to the unstung at what is inevitable. Protected by virtue that is superior to everything, soon shalt thou obtain good fortune. While living in the woods, keep thy eye on my child Sahadeva. See that his heart sinketh not under this great calamity.’
‘O child, don't be upset that this great disaster has hit you. You are well aware of the responsibilities of women, and your behavior and actions are as they should be. It’s not my place, dear one with the lovely smile, to teach you your duties to your lords. You are pure and skilled, and your qualities have honored both your birth family and the family you joined through marriage. The Kauravas are fortunate that they haven't faced your anger. O child, go safely, blessed by my prayers. Good women don’t let their hearts be troubled by what is unavoidable. Protected by a virtue that surpasses everything, you will soon find good fortune. While living in the woods, keep an eye on my child Sahadeva. Make sure his heart doesn’t break under this great calamity.’
“Saying ‘So be it!’ the princess Draupadi bathed in tears, and clad in one piece of cloth, stained with blood, and with hair dishevelled left her mother-in-law. And as she went away weeping and wailing Pritha herself in grief followed her. She had not gone far when she saw her sons shorn of their ornaments and robes, their bodies clad in deerskins, and their heads down with shame. And she beheld them surrounded by rejoicing foes’ and pitied by friends. Endued with excess of parental affection, Kunti approached her sons in that state, and embracing them all, and in accents choked by woe, She said these words,—
“Saying ‘So be it!’ Princess Draupadi cried tears, wearing just one piece of cloth stained with blood and her hair messy as she left her mother-in-law. As she walked away, sobbing and mourning, Pritha, heartbroken, followed her. She hadn’t gone far when she saw her sons stripped of their ornaments and robes, their bodies covered in deerskins, their heads bowed in shame. They were surrounded by victorious enemies and pitied by friends. Overwhelmed by maternal love, Kunti approached her sons in that state, embraced them all, and, with her voice choked by sorrow, said these words,—
“Ye are virtuous and good-mannered, and adorned with all excellent qualities and respectful behaviour. Ye are all high-minded, and engaged in the service of your superiors. And ye are also devoted to the gods and the performance of sacrifices. Why, then, hath this calamity overtaken you. Whence is this reverse of fortune? I do not see by whose wickedness this sin hath overtaken you. Alas I have brought you forth. All this must be due to my ill fortune. It is for this that ye have been overtaken by this calamity, though ye all are endued with excellent virtues. In energy and prowess and strength and firmness and might, ye are not wanting. How shall ye now, losing your wealth and possessions, live poor in the pathless woods? If I had known before that ye were destined to live in the woods, I would not have on Pandit’s death come from the mountains of Satasringa to Hastinapore. Fortunate was your father, as I now regard, for he truly reaped the fruit of his asceticism, and he was gifted with foresight, as he entertained the wish of ascending heaven, without having to feel any pain on account of his sons. Fortunate also was the virtuous Madri, as I regard her today, who had, it seems, a fore-knowledge of what would happen and who on that account, obtained the high path of emancipation and every blessing therewith. All, Madri looked upon me as her stay, and her mind and her affections were ever fixed on me. Oh, fie on my desire of life, owing to which suffer all this woe. Ye children, ye are all excellent and dear unto me. I have obtained you alter much suffering. I cannot leave you. Even I will go with you. Alas, O Krishna, (Draupadi), why dost thou leave me so? Everything endued with life is sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death? Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art thou? Why dost thou not deliver me and these best of men also from such woe? They say that thou who art without beginning and without end deliverest those that think of thee. Why doth this saying become untrue. These my sons are ever attached to virtue and nobility and good fame and prowess. They deserve not to suffer affliction. Oh, show them mercy. Alas, when there are such elders amongst our race as Bhishma and Drona and Kripa, all conversant with morality and the science of worldly concerns, how could such calamity at all come? O Pandu, O king, where art thou? Why sufferest thou quietly thy good children to be thus sent into exile, defeated at dice? O Sahadeva, desist from going. Thou art my dearest child, dearer, O son of Madri, than my body itself. Forsake me not. It behoveth thee to have some kindness for me. Bound by the ties of virtue, let these thy brothers go. But then, earn thou that virtue which springeth from waiting upon me.’”
“You are virtuous and well-mannered, blessed with all excellent qualities and respectful behavior. You are all high-minded, and dedicated to serving your superiors. You are also devoted to the gods and to performing sacrifices. So why has this misfortune struck you? Where did this stroke of bad luck come from? I can't see who’s wronged you to bring about this sin. Alas, I have given you life. All of this must be due to my bad luck. It's for this reason that you face this calamity, even though you all possess such remarkable virtues. In energy, strength, and determination, you lack nothing. How will you now, having lost your wealth and belongings, survive in the wild woods? If I had known beforehand that you were destined to live in the forest, I would not have come from the Satasringa mountains to Hastinapore upon Pandit's death. Your father, I see now, was fortunate, for he truly enjoyed the fruits of his asceticism, and he had the foresight to wish for an ascension to heaven without having to suffer for his sons. Fortunate was the virtuous Madri, as I see her today, who seemingly knew what would happen and consequently attained the noble path of liberation along with every blessing that comes with it. Madri always regarded me as her support, and her heart and affections were forever focused on me. Oh, woe to my desire for life, for it has brought forth all this suffering. My children, you are all wonderful and dear to me. I have endured much to have you. I cannot abandon you. I will go with you. Alas, O Krishna, (Draupadi), why do you leave me like this? Everything that has life is destined to perish. Has Dhata (Brahma) forgotten to decree my death? Perhaps, that is the case, and that’s why life clings to me. O Krishna, O you who dwell in Dwaraka, O younger brother of Sankarshana, where are you? Why don’t you rescue me and these noble men from such misery? They say you, who are without beginning and without end, save those who think of you. Why does this saying seem untrue? My sons are always devoted to virtue, nobility, and honor. They do not deserve this suffering. Oh, show them mercy. Alas, when we have such elders among our family like Bhishma, Drona, and Kripa, all well-versed in morality and worldly matters, how could such a calamity ever occur? O Pandu, O king, where are you? Why do you silently allow your good children to be sent into exile, beaten at dice? O Sahadeva, don’t go. You are my dearest child, dearer, O son of Madri, than my own body. Do not forsake me. It’s fitting for you to have some compassion for me. Bound by the ties of virtue, let your brothers go. But then, earn the virtue that comes from serving me.”
Vaisampayana continued,—“The Pandavas then consoled their weeping mother and with hearts plunged in grief set out for the woods. And Vidura himself also much afflicted, consoling the distressed Kunti with reasons, and led her slowly to his house. And the ladies of Dhritarashtra’s house, hearing everything as it happened, viz., the exile (of the Pandavas) and the dragging of Krishna into the assembly where the princes had gambled, loudly wept censuring the Kauravas. And the ladies of the royal household also sat silent for a long time, covering their lotus-like faces with their fair hands. And king Dhritarashtra also thinking of the dangers that threatened his sons, became a prey to anxiety and could not enjoy peace of mind. And anxiously meditating on everything, and with mind deprived of its equanimity through grief, he sent a messenger unto Vidura, saying, ‘Let Kshatta come to me without a moment’s delay.’
Vaisampayana continued, “The Pandavas comforted their grieving mother and, overwhelmed with sorrow, headed to the forest. Vidura, equally distressed, tried to console the troubled Kunti with words of comfort and slowly led her back to his home. Meanwhile, the women in Dhritarashtra’s house, hearing everything that had happened—the Pandavas’ exile and Krishna being dragged into the assembly where the princes had gambled—cried out in anguish and criticized the Kauravas. The royal ladies remained silent for a long time, covering their beautiful faces with their delicate hands. King Dhritarashtra, worried about the dangers facing his sons, felt anxious and could not find any peace of mind. Deep in thought and consumed by grief, he sent a messenger to Vidura, saying, ‘Let Kshatta come to me immediately.’”
“At this summons, Vidura quickly came to Dhritarashtra’s palace. And as soon as he came, the monarch asked him with great anxiety how the Pandavas had left Hastinapore.”
“At this call, Vidura quickly arrived at Dhritarashtra’s palace. And as soon as he got there, the king asked him with great concern how the Pandavas had left Hastinapore.”
SECTION LXXIX
Vaisampayana said,—“As soon as Vidura endued with great foresight came unto him king Dhritarashtra, the son of Amvika, timidly asked his brother,—‘How doth Yudhishthira, the son of Dharma, proceed along? And how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth Dhaumya proceed along? And how the illustrious Draupadi? I desire to hear everything, O Kshatta; describe to me all their acts.’
Vaisampayana said, "As soon as Vidura, who had great foresight, came to him, King Dhritarashtra, the son of Amvika, timidly asked his brother, 'How is Yudhishthira, the son of Dharma, doing? And how is Arjuna? And how are the twin sons of Madri? And how is Dhaumya doing, O Kshatta? And how is the famed Draupadi? I want to hear everything, O Kshatta; tell me all about their actions.'"
Vidura replied,—‘Yudhishthira, the son of Kunti, hath gone away covering his face with his cloth. And Bhima, O king, hath gone away looking at his own mighty arms. And Jishnu (Arjuna) hath gone away, following the king spreading sand-grains around. And Sahadeva, the son of Madri, hath gone away besmearing his face, and Nakula, the handsomest of men, O king, hath gone away, staining himself with dust and his heart in great affliction. And the large-eyed and beautiful Krishna hath gone away, covering her face with her dishevelled hair following in the wake of the king, weeping and in tears. And O monarch, Dhaumya goeth along the road, with kusa grass in hand, and uttering the aweful mantras of Sama Veda that relate to Yama.’
Vidura replied, "Yudhishthira, Kunti's son, has left with his face covered by his cloth. And Bhima, O king, has gone away, looking at his powerful arms. Jishnu (Arjuna) has followed the king, scattering sand around. Sahadeva, the son of Madri, has left with his face smeared, and Nakula, the most handsome of men, O king, has gone away, covered in dust and deeply troubled in his heart. And beautiful Krishna, with large eyes, has followed the king, her face hidden by her unkempt hair, weeping and in tears. And, O monarch, Dhaumya walks along the road with kusa grass in hand, chanting the terrible mantras from the Sama Veda that pertain to Yama."
Dhritarashtra asked,—“Tell me, O Vidura, why is it that the Pandavas are leaving Hastinapore in such varied guise.”
Dhritarashtra asked, "Tell me, Vidura, why are the Pandavas leaving Hastinapore dressed in such different ways?"
“Vidura replied,—‘Though persecuted by thy sons and robbed of his kingdom and wealth the mind of the wise king Yudhishthira the just hath not yet deviated from the path of virtue. King Yudhishthira is always kind, O Bharata, to thy children. Though deprived (of his kingdom and possessions) by foul means, filled with wrath as he is, he doth not open eyes. ‘I should not burn the people by looking at them with angry eyes,’—thinking so, the royal son of Pandu goeth covering his face. Listen to me as I tell thee, O bull of the Bharata race, why Bhima goeth so. ‘There is none equal to me in strength of arms,’ thinking so Bhima goeth repeatedly stretching forth his mighty arms. And, O king, proud of the strength of his arms, Vrikodara goeth, exhibiting them and desiring to do unto his enemies deeds worthy of those arms. And Arjuna the son of Kunti, capable of using both his arms (in wielding the Gandiva) followeth the footsteps of Yudhishthira, scattering sand-grains emblematical of the arrows he would shower in battle. O Bharata, he indicateth that as the sand-grains are scattered by him with ease, so will he rain arrows with perfect ease on the foe (in time of battle). And Sahadeva goeth besmearing his lace, thinking ‘None may recognise me in this day of trouble.’ And, O exalted one, Nakula goeth staining himself with dust thinking, ‘Lest otherwise I steal the hearts of the ladies that may look at me.’ And Draupadi goeth, attired in one piece of stained cloth, her hair dishevelled, and weeping, signifying—‘The wives of those for whom I have been reduced to such a plight, shall on the fourteenth year hence be deprived of husbands, sons and relatives and dear ones and smeared all over with blood, with hair dishevelled and all in their feminine seasons enter Hastinapore having offered oblations of water (unto the manes of those they will have lost). And O Bharata, the learned Dhaumya with passions under full control, holding the kusa grass in his hand and pointing the same towards the south-west, walketh before, singing the mantras of the Sama Veda that relate to Yama. And, O monarch, that learned Brahamana goeth, also signifying, ‘When the Bharatas shall be slain in battle, the priests of the Kurus will thus sing the Soma mantras (for the benefit of the deceased).’ And the citizens, afflicted with great grief, are repeatedly crying out, ‘Alas, alas, behold our masters are going away! O fie on the Kuru elders that have acted like foolish children in thus banishing heirs of Pandu from covetousness alone. Alas, separated from the son of Pandu we all shall become masterless. What love can we bear to the wicked and avaricious Kurus? Thus O king, have the sons of Kunti, endued with great energy of mind, gone away,—indicating, by manner and signs, the resolutions that are in their hearts. And as those foremost of men had gone away from Hastinapore, flashes of lightning appeared in the sky though without clouds and the earth itself began to tremble. And Rahu came to devour the Sun, although it was not the day of conjunction And meteors began to fall, keeping the city to their right. And jackals and vultures and ravens and other carnivorous beasts and birds began to shriek and cry aloud from the temples of the gods and the tops of sacred trees and walls and house-tops. And these extraordinary calamitous portents, O king, were seen and heard, indicating the destruction of the Bharatas as the consequence of thy evil counsels.”
“Vidura replied, ‘Even though your sons have persecuted him and taken away his kingdom and wealth, the wise king Yudhishthira, the just, has not strayed from the path of virtue. Yudhishthira is always kind, O Bharata, to your children. Despite being deprived of his kingdom and possessions through foul means and filled with anger, he refuses to look at them with rage. He thinks, ‘I shouldn't harm the people by looking at them with angry eyes,’ and so the royal son of Pandu covers his face. Listen to me explain, O best of the Bharata lineage, why Bhima acts this way. Bhima, believing ‘There’s no one as strong as me,’ keeps flexing his mighty arms. And, O king, filled with pride in his strength, Vrikodara goes about showcasing his arms, eager to show his enemies what those arms can do. Arjuna, the son of Kunti, who can handle his bow, the Gandiva, with both arms, follows in Yudhishthira's footsteps, scattering sand grains as symbols of the arrows he plans to unleash in battle. O Bharata, he indicates that just as he scatters the sand grains easily, he will shower arrows effortlessly on his enemies in war. Sahadeva walks, smearing his face, thinking, ‘No one will recognize me on this day of trouble.’ And, O esteemed one, Nakula stains himself with dust, thinking, ‘Otherwise, I might attract the attention of the women who see me.’ Draupadi walks by, dressed in a single piece of stained cloth, her hair in disarray and weeping, signifying, ‘The wives of those for whom I’ve suffered this humiliation will, in the fourteenth year hence, lose their husbands, sons, relatives, and loved ones, smeared with blood, with disheveled hair, and in their monthly cycles, will enter Hastinapura, having offered water oblations to the souls of their departed.’ And, O Bharata, the wise Dhaumya, with his passions under control, holds kusa grass in his hand and points it toward the southwest, walking ahead and chanting the Sama Veda mantras dedicated to Yama. And, O king, that learned Brahmana indicates, ‘When the Bharatas fall in battle, the priests of the Kurus will sing the Soma mantras for the benefit of the deceased.’ The citizens, overwhelmed with grief, cry out repeatedly, ‘Alas, behold our masters are departing! Cursed be the Kuru elders who have acted like foolish children in banishing the heirs of Pandu out of greed. Alas, without the son of Pandu, we will all be left without a master. What affection can we hold for the wicked and greedy Kurus?’ Thus, O king, the sons of Kunti, endowed with remarkable strength of mind, have left, indicating through their actions and signs the resolutions they hold in their hearts. And as these foremost men left Hastinapura, flashes of lightning appeared in the sky even without clouds, and the earth began to tremble. Rahu came to devour the Sun, though it wasn’t the time of the conjunction. Meteors started to fall, keeping the city to their right. And jackals, vultures, ravens, and other carnivorous animals and birds began to shriek from the temples of the gods, sacred trees, walls, and rooftops. These extraordinary, ominous signs, O king, were seen and heard, indicating the destruction of the Bharatas as a result of your wicked counsel.’”
Vaisampayana continued,—“And, O monarch, while king Dhritarashtra and the wise Vidura were thus talking with each other, there appeared in that assembly of the Kauravas and before the eyes of all, the best of the celestial Rishis. And appealing before them all, he uttered these terrible words, On the fourteenth year hence, the Kauravas, in consequence of Duryodhana’s fault, will all be destroyed by the might of Bhima and Arjuna’. And having said this, that best of celestial Rishis, adorned with surpassing Vedic grace, passing through the skies, disappeared from the scene. Then Duryodhana and Karna and Sakuni, the son of Suvala regarding Drona as their sole refuge, offered the kingdom to him. Drona then, addressing the envious and wrathful Duryodhana and Dussasana and Karna and all the Bharata, said, ‘The Brahamanas have said that the Pandavas being of celestial origin are incapable of being slain. The sons of Dhritarashtra, however, having, with all the kings, heartily and with reverence sought my protection, I shall look after them to the best of my power. Destiny is supreme, I cannot abandon them. The sons of Pandu, defeated at dice, are going into exile in pursuance of their promise. They will live in the woods for twelve years. Practising the Brahmacharyya mode of life for this period, they will return in anger and to our great grief take the amplest vengeance on their foes. I had formerly deprived Drupada of his kingdom in a friendly dispute. Robbed of his kingdom by me, O Bharata, the king performed a sacrifice for obtaining a son (that should slay me). Aided by the ascetic power of Yaja and Upayaja, Drupada obtained from the (sacrificial) fire a son named Dhrishtadyumna and a daughter, viz., the faultless Krishna, both risen from the sacrificial platform. That Dhrishtadyumna is the brother-in-law of the sons of Pandu by marriage, and dear unto them. It is for him, therefore that I have much fear. Of celestial origin and resplendent as the fire, he was born with bow, arrows, and encased in mail. I am a being that is mortal. Therefore it is for him that I have great fear. That slayer of all foes, the son of Parshatta, hath taken the side of the Pandavas. I shall have to lose my life, if he and I ever encounter each other in battle. What grief can be greater to me in this world than this, ye Kauravas that Dhrishtadyumna is the destined slayer of Drona—this belief is general. That he hath been born for slaying me hath been heard by me and is widely known also in the world. For thy sake, O Duryodhana, that terrible season of destruction is almost come. Do without loss of time, what may be beneficial unto thee. Think not that everything hath been accomplished by sending the Pandavas into exile. This thy happiness will last for but a moment, even as in winter the shadow of the top of the palm tree resteth (for a short time) at its base. Perform various kinds of sacrifices, and enjoy, and give O Bharata, everything thou likest. On the fourteenth year hence, a great calamity will overwhelm thee.’”
Vaisampayana continued, “And, O king, while King Dhritarashtra and the wise Vidura were discussing, the greatest of the celestial Rishis appeared in the assembly of the Kauravas, visible to everyone. Addressing them all, he spoke these ominous words: ‘In fourteen years, the Kauravas, because of Duryodhana’s actions, will be destroyed by the strength of Bhima and Arjuna.’ After saying this, that esteemed celestial Rishi, adorned with unmatched Vedic grace, vanished into the sky. Then Duryodhana, Karna, and Sakuni, the son of Suvala, considering Drona as their only refuge, offered him the kingdom. Drona then addressed the jealous and angry Duryodhana, Dussasana, Karna, and all the Bharatas, saying, ‘The Brahmanas have claimed that the Pandavas, being of divine origin, cannot be killed. However, since the sons of Dhritarashtra, with all the kings, have earnestly and respectfully sought my protection, I will do my best to look after them. Destiny is paramount; I cannot abandon them. The sons of Pandu, having lost at dice, are going into exile as per their promise. They will live in the woods for twelve years. After leading a life of celibacy during this time, they will return in anger and, to our great sorrow, seek revenge on their enemies. I had previously taken Drupada’s kingdom during a friendly dispute. Stripped of his kingdom by me, O Bharata, the king performed a sacrifice to obtain a son who could kill me. Assisted by the ascetic powers of Yaja and Upayaja, Drupada received from the sacrificial fire a son named Dhrishtadyumna and a daughter, the flawless Krishna, both born from the sacrificial altar. Dhrishtadyumna is the Pandavas' brother-in-law through marriage and is dear to them. It is for him that I now have great fear. Born of celestial lineage and as bright as fire, he was born with a bow, arrows, and armor. I am a mortal being, so it is him I fear greatly. That slayer of all enemies, the son of Parshatta, has sided with the Pandavas. I will lose my life if we ever confront each other in battle. What greater grief can there be for me in this world than the belief, O Kauravas, that Dhrishtadyumna is destined to kill me—this thought is widespread. I have heard that he was born to kill me, and it is well known. For your sake, O Duryodhana, that dreadful time of destruction is almost here. Act promptly to do what benefits you. Do not think that everything has been achieved by sending the Pandavas into exile. Your happiness will last but a moment, just as in winter, the shadow of the palm tree rests at its base only briefly. Perform various sacrifices, enjoy, and take, O Bharata, everything you desire. In fourteen years, a great disaster will engulf you.’”
Vaisampayana continued,—“Hearing these words of Drona, Dhritarashtra said,—‘O Kshatta, the preceptor hath uttered what is true. Go thou and bring back the Pandavas. If they do not come back, let them go treated with respect and affection. Let those my sons go with weapons, and cars, and infantry, and enjoying every other good thing.’”
Vaisampayana continued, "After hearing Drona's words, Dhritarashtra said, 'Oh Kshatta, the teacher has spoken the truth. Go and bring back the Pandavas. If they refuse to return, then let them leave treated with respect and care. Let my sons depart with weapons, chariots, infantry, and all other good things.'"
SECTION LXXX
Vaisampayana said,—“defeated at dice, after the Pandavas had gone to the woods, Dhritarashtra, O king, was overcome with anxiety. And while he was seated restless with anxiety and sighing in grief, Sanjaya approaching him said, ‘O lord of the earth having now obtained the whole earth with all its wealth and sent away the sons of Pandu into exile, why is it, O king, that thou grievest so?”
Vaisampayana said, “After losing at dice and while the Pandavas were in the forest, Dhritarashtra, O king, was filled with anxiety. As he sat there, restless and sighing in grief, Sanjaya approached him and said, ‘O ruler of the earth, you have gained the entire kingdom along with all its riches and sent the sons of Pandu into exile. Why, O king, are you still grieving?’”
Dhritarashtra said,—‘What have they not to grieve for who will have to encounter in battle those bulls among warriors—the sons of Pandu—fighting on great cars and aided by allies?’
Dhritarashtra said, “What do they have to grieve for who will face those fierce warriors—the sons of Pandu—battling in their chariots and supported by allies?”
“Sanjaya said,—“O king, all this great hostility is inevitable on account of thy mistaken action, and this will assuredly bring about the wholesale destruction of the whole world. Forbidden by Bhishma, by Drona, and by Vidura, thy wicked-minded and shameless son Duryodhana sent his Suta messenger commanding him to bring into court the beloved and virtuous wife of the Pandavas. The gods first deprive that man of his reason unto whom they send defeat and disgrace. It is for this that such a person seeth things in a strange light. When destruction is at hand, evil appeareth as good unto the understanding polluted by sin, and the man adhereth to it firmly. That which is improper appeareth as proper, and that which is proper appeareth as improper unto the man about to be overwhelmed by destruction, and evil and impropriety are what he liketh. The time that bringeth on destruction doth not come with upraised club and smash one’s head. On the other hand the peculiarity of such a time is that it maketh a man behold evil in good and good in evil. The wretches have brought on themselves this terrible, wholesale, and horrible destruction by dragging the helpless princess of Panchala into the court. Who else than Duryodhana—that false player of dice could bring into the assembly, with insults, the daughter of Drupada, endued with beauty and intelligence, and conversant with every rule of morality and duty, and sprung not from any woman’s womb but from the sacred fire? The handsome Krishna, then in her season, attired in one piece of stained cloth when brought into the court cast her eyes upon the Pandavas. She beheld them, however, robbed of their wealth, of their kingdom, of even their attire, of their beauty, of every enjoyment, and plunged into a state of bondage. Bound by the tie of virtue, they were then unable to exert their prowess. And before all the assembled kings Duryodhana and Karna spake cruel and harsh words unto the distressed and enraged Krishna undeserving of such treatment. O monarch, all this appeareth to me as foreboding fearful consequences.’
“Sanjaya said, 'O king, all this intense hostility is unavoidable due to your mistaken actions, and it will definitely lead to widespread destruction in the world. Despite warnings from Bhishma, Drona, and Vidura, your wicked and shameless son Duryodhana sent his Suta messenger to demand the beloved and virtuous wife of the Pandavas be brought to court. The gods first take away the sanity of those they send to defeat and disgrace. That’s why such a person sees things so differently. When destruction is near, evil seems like good to someone whose mind is defiled by sin, and they hold onto it tightly. What is wrong appears right, and what is right seems wrong to a person on the brink of destruction, and they crave what is evil and improper. Destructive times don’t come smashing through with a raised club. Instead, such times make a person perceive evil as good and good as evil. These wretches have brought upon themselves this dreadful and terrible destruction by dragging the helpless princess of Panchala into the court. Who else but Duryodhana—this deceptive gambler—could insultingly bring the beautiful and wise daughter of Drupada, who knows every moral and ethical principle and was born not of any woman but from sacred fire, into the assembly? The lovely Krishna, at that time dressed in a single piece of stained cloth, cast her eyes upon the Pandavas. However, she saw them stripped of their wealth, their kingdom, and even their clothing, deprived of their beauty, of all enjoyment, and trapped in bondage. Bound by principles of virtue, they were then unable to display their strength. And before all the assembled kings, Duryodhana and Karna spoke cruel and harsh words to the distressed and enraged Krishna, who did not deserve such treatment. O monarch, to me, all this seems to predict terrible consequences.'"
Dhritarashtra said,—‘O Sanjaya, the glances of the distressed daughter of Drupada might consume the whole earth. Can it be possible that even a single son of mine will live? The wives of the Bharatas, uniting with Gandhari upon beholding virtuous Krishna, the wedded wife of the Pandavas, endued with beauty and youth, dragged into the court, set up frightful wail. Even now, along with all my subjects, they weep every day. Enraged at the ill treatment of Draupadi, the Brahmanas in a body did not perform that evening their Agnihotra ceremony. The winds blew mightily as they did at the time of the universal dissolution. There was a terrible thunder-storm also. Meteors fell from the sky, and Rahu by swallowing the Sun unseasonably alarmed the people terribly. Our war-chariots were suddenly ablaze, and all their flagstaffs fell down foreboding evil unto the Bharatas. Jackals began to cry frightfully from within the sacred fire-chamber of Duryodhana, and asses from all directions began to bray in response. Then Bhishma and Drona, and Kripa, and Somadatta and the high-souled Vahlika, all left the assembly. It was then that at the advice of Vidura I addressed Krishna and said, ‘I will grant thee boons, O Krishna, indeed, whatever thou wouldst ask? The princess of the Panchala there begged of me the liberation of the Pandavas. Out of my own motion I then set free the Pandavas, commanding them to return (to their capital) on their cars and with their bows and arrows. It was then that Vidura told me, ‘Even this will prove the destruction of the Bharata race, viz., this dragging of Krishna into the court. This daughter of the King of Panchala is the faultless Sree herself. Of celestial origin, she is the wedded wife of the Pandavas. The wrathful sons of Pandu will never forgive this insult offered unto her. Nor will the mighty bowmen of the Vrishni race, nor the mighty warriors amongst the Panchalas suffer this in silence. Supported by Vasudeva of unbaffled prowess, Arjuna will assuredly come back, surrounded by the Panchala host. And that mighty warrior amongst them, Bhimasena endued with surpassing strength, will also come back, whirling his mace like Yama himself with his club. These kings will scarcely be able to bear the force of Bhima’s mace. Therefore, O king, not hostility but peace for ever with the sons of Pandu is what seemeth to me to be the best. The sons of Pandu are always stronger than the Kurus. Thou knowest, O king, that the illustrious and mighty king Jarasandha was slain in battle by Bhima with his bare arms alone. Therefore, O bull of the Bharata race, it behoveth thee to make peace with the sons of Pandu. Without scruples of any kind, unite the two parties, O king. And it thou actest in this way, thou art sure to obtain good luck, O king. It was thus, O son of Gavalgani, that Vidura addressed me in words of both virtue and profit. And I did not accept this counsel, moved by affection for my son.”
Dhritarashtra said, “O Sanjaya, the looks of the distressed daughter of Drupada could destroy the entire earth. Is it possible that even one of my sons will survive? The wives of the Bharatas, uniting with Gandhari upon seeing virtuous Krishna, the wife of the Pandavas, who is beautiful and youthful, dragged into the court, raised a terrible wail. Even now, along with all my subjects, they cry every day. Angered by the mistreatment of Draupadi, the Brahmanas collectively did not perform their Agnihotra ceremony that evening. The winds blew fiercely as they do during universal destruction. There was a horrific thunderstorm as well. Meteors fell from the sky, and Rahu alarmingly swallowed the Sun, frightening the people. Our war-chariots suddenly caught fire, and all their flagpoles fell down, signaling disaster for the Bharatas. Jackals began to howl ominously from within Duryodhana’s sacred fire-chamber, and donkeys from all directions brayed in response. Then Bhishma, Drona, Kripa, Somadatta, and the noble Vahlika all left the assembly. It was then, at Vidura's suggestion, that I spoke to Krishna and said, 'I will grant you boons, O Krishna, whatever you wish for. The princess of Panchala requested my help in freeing the Pandavas. Out of my own will, I then freed the Pandavas, ordering them to return to their capital in their chariots with their bows and arrows. It was then that Vidura warned me, 'This will lead to the destruction of the Bharata race, this dragging of Krishna into the court. This daughter of the King of Panchala is the embodiment of virtue herself. Of divine origin, she is the wife of the Pandavas. The angry sons of Pandu will never forgive this insult to her. Nor will the powerful bowmen of the Vrishni race, nor the mighty warriors among the Panchalas remain silent about this. Backed by the unbeatable Vasudeva, Arjuna will definitely return, surrounded by the Panchala forces. And that mighty warrior among them, Bhimasena, endowed with incredible strength, will also return, swinging his mace like Yama himself with his club. These kings will hardly be able to withstand the power of Bhima’s mace. Therefore, O king, not hostility but eternal peace with the sons of Pandu seems to me to be the best option. The sons of Pandu are always stronger than the Kurus. You know, O king, that the illustrious and mighty king Jarasandha was defeated in battle by Bhima using only his bare hands. Therefore, O pride of the Bharata race, it is wise for you to make peace with the sons of Pandu. Without any hesitation, unite the two parties, O king. If you act this way, good fortune is sure to come your way, O king. Thus, O son of Gavalgani, Vidura spoke to me in a way that was both wise and beneficial. But I did not take this advice, swayed by my affection for my son.”
The End of Sabha Parva
The End of Sabha Parva
THE MAHABHARATA
OF
KRISHNA-DWAIPAYANA VYASA
BOOK 3 — VANA PARVA
Translated into English Prose from the Original Sanskrit Text
By Kisari Mohan Ganguli
[1883-1896]
SECTION I
(Aranyaka Parva)
Om! Having bowed down to Narayana, and Nara the foremost of male beings, and the goddess Saraswati also, must the word Jaya be uttered.
Om! After paying respect to Narayana, and Nara, the greatest of men, and also to the goddess Saraswati, the word Jaya must be spoken.
“Janamejaya said, ‘O thou foremost of regenerate ones, deceitfully defeated at dice by the sons of Dhritarashtra and their counsellors, incensed by those wicked ones that thus brought about a fierce animosity, and addressed in language that was so cruel, what did the Kuru princes, my ancestors—the sons of Pritha—(then) do? How also did the sons of Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly over whelmed with misery, pass their days in the forest? Who followed the steps of those princes plunged in excess of affliction? And how did those high souled ones bear themselves and derive their sustenance, and where did they put up? And, O illustrious ascetic and foremost of Brahmanas, how did those twelve years (of exile) of those warriors who were slayers of foes, pass away in the forest? And undeserving of pain, how did that princess, the best of her sex, devoted to her husbands, eminently virtuous, and always speaking the truth, endure that painful exile in the forest? O thou of ascetic wealth tell me all this in detail, for, O Brahmana, I desire to hear thee narrate the history of those heroes possessed of abundant prowess and lustre. Truly my curiosity is great.’
“Janamejaya said, ‘O you, the greatest among the righteous, you were tricked and defeated at dice by the sons of Dhritarashtra and their advisors. Fueled by those wicked ones who caused intense hatred and spoke cruelly, what did my ancestors, the Kuru princes—the sons of Pritha—do then? How did the sons of Pritha, as powerful as the gods, who lost their wealth and suddenly found themselves in misery, spend their days in the forest? Who followed those princes, who were overwhelmed with sorrow? How did those noble ones cope, find their food, and where did they stay? And, O illustrious ascetic and finest of Brahmins, how did those twelve years of exile pass for those warriors who were foes' slayers in the forest? And undeserving of suffering, how did that princess, the best among women, devoted to her husbands, highly virtuous, and always truthful, endure that painful exile in the forest? O you of great spiritual strength, tell me all this in detail, for, O Brahmin, I want to hear you narrate the story of those heroes full of strength and glory. Truly, my curiosity is great.’”
“Vaisampayana said, ‘Thus defeated at dice and incensed by the wicked sons of Dhritarashtra and their counsellors, the sons of Pritha set out from Hastinapura. And issuing through Vardhamana gate of the city, the Pandavas bearing their weapons and accompanied by Draupadi set out in a northernly direction. Indrasena and others, with servants numbering altogether fourteen, with their wives, followed them on swift cars. And the citizens learning of their departure became overwhelmed with sorrow, and began to censure Bhishma and Vidura and Drona and Gautama. And having met together they thus addressed one another fearlessly.
“Vaisampayana said, ‘After losing their game of dice and fueled by anger towards the cruel sons of Dhritarashtra and their advisors, the sons of Pritha left Hastinapura. They exited through the Vardhamana gate of the city, armed and accompanied by Draupadi, heading north. Indrasena and others, along with a total of fourteen servants and their wives, followed them in fast chariots. When the citizens learned of their departure, they were filled with grief and began to blame Bhishma, Vidura, Drona, and Gautama. Coming together, they addressed one another boldly.’
‘Alas, our families, we ourselves, and our homes are all gone, when the wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana, aspireth to this kingdom. And, Oh, our families, our (ancestral) usages, our virtue and prosperity, are all doomed where this sinful wretch supported by wretches as sinful aspireth to the kingdom! And, Oh, how can happiness be there where these are not! Duryodhana beareth malice towards all superiors, hath taken leave of good conduct, and quarreleth with those that are near to him in blood. Covetous and vain and mean, he is cruel by nature. The whole earth is doomed when Duryodhana becometh its ruler. Thither, therefore, let us proceed whither the merciful and high-minded sons of Pandu with passions under control and victorious over foes, and possessed of modesty and renown, and devoted to pious practices, repair!’
‘Unfortunately, our families, ourselves, and our homes are all lost when the wicked Duryodhana, backed by the son of Suvala, Karna, and Dussasana, aims for this kingdom. And, oh, our families, our traditions, our virtue and prosperity, are all doomed where this sinful lowlife, supported by equally sinful people, seeks the throne! How can there be happiness where these things are missing? Duryodhana harbors hatred for all those above him, has abandoned good conduct, and fights with his own relatives. Greedy, vain, and petty, he is naturally cruel. The entire world is doomed if Duryodhana becomes its ruler. Therefore, let us go instead to where the compassionate and noble sons of Pandu, who have mastered their desires, triumphed over enemies, possess humility and renown, and are devoted to righteous practices, have gone!’
“Vaisampayana said, ‘And saying this, the citizens went after the Pandavas, and having met them, they all, with joined hands, thus addressed the sons of Kunti and Madri.
“Vaisampayana said, ‘After saying this, the citizens followed the Pandavas, and when they met them, they all joined their hands and addressed the sons of Kunti and Madri.”
‘Blest be ye! Where will ye go, leaving us in grief? We will follow you whithersoever ye will go! Surely have we been distressed upon learning that ye have been deceitfully vanquished by relentless enemies! It behoveth you not to forsake us that are your loving subjects and devoted friends always seeking your welfare and employed in doing what is agreeable to you! We desire not to be overwhelmed in certain destruction living in the dominions of the Kuru king. Ye bulls among men, listen as we indicate the merits and demerits springing respectively from association with what is good and bad! As cloth, water, the ground, and sesame seeds are perfumed by association with flowers, even so are qualities ever the product of association. Verily association with fools produceth an illusion that entangleth the mind, as daily communion with the good and the wise leadeth to the practice of virtue. Therefore, they that desire emancipation should associate with those that are wise and old and honest and pure in conduct and possessed of ascetic merit. They should be waited upon whose triple possessions, viz., knowledge (of the Vedas), origin and acts, are all pure, and association with them is even superior to (the study of the) scriptures. Devoid of the religious acts as we are, we shall yet reap religious merit by association with the righteous, as we should come by sin by waiting upon the sinful. The very sight and touch of the dishonest, and converse and association with them; cause diminution of virtue, and men (that are doomed to these), never attain purity of mind. Association with the base impaireth the understanding, as, indeed, with the indifferent maketh it indifferent, while communion with the good ever exalteth it. All those attributes which are spoken of in the world as the sources of religious merit, of worldly prosperity and sensual pleasures, which are regarded by the people, extolled in the Vedas, and approved by the well-behaved, exist in you, separately and jointly! Therefore, desirous of our own welfare, we wish to live amongst you who possess those attributes!
‘Bless you! Where will you go, leaving us in sorrow? We will follow you wherever you decide to go! We are truly distressed upon hearing that you have been deceitfully defeated by relentless enemies! You should not abandon us, your loving subjects and devoted friends, who are always looking out for your well-being and striving to do what pleases you! We do not want to be overwhelmed by certain destruction while living under the rule of the Kuru king. You strong leaders, listen as we highlight the advantages and disadvantages that come from associating with what is good and bad! Just as fabric, water, the ground, and sesame seeds become fragrant through contact with flowers, so too do qualities arise from our associations. Indeed, being with fools creates an illusion that traps the mind, while spending time with the good and wise leads to virtuous behavior. Therefore, those who seek freedom should associate with wise, honorable, and pure individuals who have ascetic merit. They should be served by those whose knowledge (of the Vedas), lineage, and actions are all pure, as being with them is even better than studying the scriptures. Although we lack religious deeds, we can still gain merit by associating with the righteous, just as we would acquire sin by being around the sinful. Just seeing and interacting with dishonest people depletes virtue, and those who are drawn to them never achieve a pure mind. Associating with the low-minded clouds our understanding, just as being around indifferent people makes us indifferent, while being with the good always elevates it. All those traits spoken of in the world as sources of religious merit, worldly success, and sensual pleasures, which are valued by people, praised in the Vedas, and endorsed by the well-behaved, exist in you, both individually and collectively! Therefore, for our own good, we wish to live among you who have those qualities!
“Yudhishthira said, ‘Blessed are we since the people with the Brahmanas at their head, moved by affection and compassion credit us with merits we have not. I, however, with my brothers, would ask all of you to do one thing. Ye should not, through affection and pity for us, act otherwise! Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother and most of my well-wishers, are all in the city of Hastinapura. Therefore, if ye are minded to seek our welfare, cherish ye them with care, uniting together as they are overwhelmed with sorrow and afflictions. Grieved at our departure, ye have come far! Go ye back, and let your hearts be directed with tenderness towards the relatives I entrust to you as pledges! This, of all others, is the one act upon which my heart is set, and by doing this ye would give me great satisfaction and pay me your best regards!
Yudhishthira said, “We are lucky because the people, led by the Brahmanas, are showing us kindness and compassion, attributing to us merits we don’t actually have. However, I, along with my brothers, ask all of you to do one thing. Please don’t act differently just because you feel sorry for us! Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother, and most of our supporters are all in the city of Hastinapura. So, if you want to help us, please take care of them, as they are suffering deeply. You’ve traveled far, grieving over our departure! Please go back and let your hearts be kind towards the family members I’m entrusting to you. This is the most important thing to me, and by doing this, you would bring me great happiness and show me your best respect!”
“Vaisampayana continued, ‘Thus exhorted by Yudhishthira the just, the people in a body set up a loud wail exclaiming,—Alas, O king! And afflicted and overwhelmed with sorrow on remembering the virtues of Pritha’s son, they unwillingly retraced their steps asking leave of the Pandavas.
“Vaisampayana continued, ‘Encouraged by Yudhishthira the just, the people all began to cry out loudly, saying, —Alas, O king! Overcome with grief as they remembered the virtues of Pritha’s son, they reluctantly turned back, asking for permission from the Pandavas.
‘The citizens having ceased to follow, the Pandavas ascended their cars, and setting out reached (the site of) the mighty banian tree called Pramana on the banks of the Ganges. And reaching the site of the banian tree about the close of the day, the heroic sons of Pandu purified themselves by touching the sacred water, and passed the night there. And afflicted with woe they spent that night taking water alone as their sole sustenance. Certain Brahmanas belonging to both classes, viz., those that maintained the sacrificial fire and those that maintained it not, who had, with their disciples and relatives, out of affection followed the Pandavas thither also passed the night with them. And surrounded by those utterers of Brahma, the king shone resplendent in their midst. And that evening, at once beautiful and terrible, those Brahmanas having lighted their (sacred) fires, began to chant the Vedas and hold mutual converse. And those foremost of Brahmanas, with swan-sweet voices spent the night, comforting that best of Kurus—the king.”
The citizens stopped following, so the Pandavas got into their chariots and made their way to the impressive banyan tree called Pramana on the banks of the Ganges. By the end of the day, the brave sons of Pandu arrived at the banyan tree, purified themselves by touching the sacred water, and spent the night there. Overcome with sorrow, they only took water as their sustenance that night. Some Brahmanas, both those who maintained the sacrificial fire and those who did not, had followed the Pandavas out of affection along with their disciples and relatives, and they also spent the night with them. Surrounded by these learned Brahmanas, the king stood out brilliantly among them. That evening was both beautiful and intense; the Brahmanas lit their sacred fires and began to chant the Vedas while talking to one another. The foremost of the Brahmanas, with their melodious voices, spent the night comforting the best of the Kurus—the king.
SECTION II
“Vaisampayana said, ‘When that night passed away and day broke in, those Brahmamas who supported themselves by mendicancy, stood before the Pandavas of exalted deeds, who were about to enter the forest. Then king Yudhishthira, the son of Kunti, addressed them, saying, “Robbed of our prosperity and kingdom, robbed of everything, we are about to enter the deep woods in sorrow, depending for our food on fruits and roots, and the produce of the chase. The forest too is full of dangers, and abounds with reptiles and beasts of prey. It appeareth to me that ye will certainly have to suffer much privation and misery there. The sufferings of the Brahmanas might overpower even the gods. That they would overwhelm me is too certain. Therefore, O Brahmana, go ye back whithersoever ye list!’
“Vaisampayana said, ‘When that night ended and morning came, the Brahmins who lived by begging stood before the Pandavas, who were about to enter the forest. King Yudhishthira, the son of Kunti, spoke to them, saying, “We’ve lost our wealth and kingdom, lost everything, and now we’re heading into the deep woods in sorrow, relying on fruits, roots, and what we can hunt for food. The forest is full of dangers and populated with snakes and wild animals. It seems to me that you will definitely face a lot of hardship and suffering there. The struggles of the Brahmins could even overwhelm the gods. It’s clear they would overwhelm me. So, O Brahmin, please go back wherever you wish!”’
“The Brahmanas replied, ‘O king, our path is even that on which ye are for setting out! It behoveth thee not, therefore, to forsake us who are thy devoted admirers practising the true religion! The very gods have compassion upon their worshippers,—specially upon Brahmanas of regulated lives!’
“The Brahmanas replied, ‘O king, our path is the same as the one you are about to take! Therefore, it’s not right for you to abandon us, your devoted followers practicing the true religion! The gods have compassion for their worshippers—especially for Brahmanas who lead disciplined lives!’”
“Yudhishthira said, ‘We regenerate ones, I too am devoted to the Brahmanas! But this destitution that hath overtaken me overwhelmed me with confusion! These my brothers that are to procure fruits and roots and the deer (of the forest) are stupefied with grief arising from their afflictions and on account of the distress of Draupadi and the loss of our kingdom! Alas, as they are distressed, I cannot employ them in painful tasks!’
“Yudhishthira said, ‘We who have been reborn, I also am devoted to the Brahmins! But this hardship that has come upon me has left me confused! My brothers, who are out searching for fruits, roots, and deer from the forest, are overwhelmed with grief due to their troubles and because of Draupadi's distress and the loss of our kingdom! Oh, seeing their suffering, I can't ask them to take on any difficult tasks!’”
“The Brahmanas said, ‘Let no anxiety, O king, in respect of our maintenance, find a place in thy heart! Ourselves providing our own food, we shall follow thee, and by meditation and saying our prayers we shall compass thy welfare while by pleasant converse we shall entertain thee and be cheered ourselves.’
“The Brahmanas said, ‘Don’t worry, O king, about our well-being! We’ll take care of our own food, and as we follow you, through meditation and prayer, we’ll ensure your success while enjoying good conversations to uplift ourselves as well.’”
“Yudhishthira said, ‘Without doubt, it must be as ye say, for I am ever pleased with the company of the regenerate ones! But my fallen condition maketh me behold in myself an object of reproach! How shall I behold you all, that do not deserve to bear trouble, out of love for me painfully subsisting upon food procured by your own toil? Oh, fie upon the wicked sons of Dhritarashtra!’
“Yudhishthira said, ‘Without a doubt, it must be as you say, for I always enjoy the company of those who are virtuous! But my fallen state makes me see myself as something to be ashamed of! How can I face all of you, who don’t deserve to suffer, out of love for me, struggling to survive on food you earned through your own hard work? Oh, shame on the wicked sons of Dhritarashtra!’”
“Vaisampayana continued. ‘Saying this, the weeping king sat himself down upon the ground. Then a learned Brahmana, Saunaka by name versed in self-knowledge and skilled in the Sankhya system of yoga, addressed the king, saying, ‘Causes of grief by thousands, and causes of fear by hundreds, day after day, overwhelm the ignorant but not the wise. Surely, sensible men like thee never suffer themselves to be deluded by acts that are opposed to true knowledge, fraught with every kind of evil, and destructive of salvation. O king, in thee dwelleth that understanding furnished with the eight attributes which is said to be capable of providing against all evils and which resulteth from a study of the Sruti (Vedas) and scriptures! And men like unto thee are never stupefied, on the accession of poverty or an affliction overtaking their friends, through bodily or mental uneasiness! Listen, I shall tell the slokas which were chanted of old by the illustrious Janaka touching the subject of controlling the self! This world is afflicted with both bodily and mental suffering. Listen now to the means of allaying it as I indicate them both briefly and in detail. Disease, contact with painful things, toil and want of objects desired.—these are the four causes that induce bodily suffering. And as regards disease, it may be allayed by the application of medicine, while mental ailments are cured by seeking to forget them yoga-meditation. For this reason, sensible physicians first seek to allay the mental sufferings of their patients by agreeable converse and the offer of desirable objects And as a hot iron bar thrust into a jar maketh the water therein hot, even so doth mental grief bring on bodily agony. And as water quencheth fire, so doth true knowledge allay mental disquietude. And the mind attaining ease, the body findeth ease also. It seemeth that affection is the root of all mental sorrow. It is affection that maketh every creature miserable and bringeth on every kind of woe. Verily affection is the root of all misery and of all fear, of joy and grief of every kind of pain. From affection spring all purposes, and it is from affection that spring the love of worldly goods! Both of these (latter) are sources of evil, though the first (our purposes) is worse than the second. And as (a small portion of) fire thrust into the hollow of a tree consumeth the tree itself to its roots, even so affection, ever so little, destroyeth both virtue and profit. He cannot be regarded to have renounced the world who hath merely withdrawn from worldly possessions. He, however, who though in actual contact with the world regardeth its faults, may be said to have truly renounced the world. Freed from every evil passion, soul dependent on nothing with such a one hath truly renounced the world. Therefore, should no one seek to place his affections on either friends or the wealth he hath earned. And so should affection for one’s own person be extinguished by knowledge. Like the lotus-leaf that is never drenched by water, the souls of men capable of distinguishing between the ephemeral and the everlasting, of men devoted to the pursuit of the eternal, conversant with the scriptures and purified by knowledge, can never be moved by affection. The man that is influenced by affection is tortured by desire; and from the desire that springeth up in his heart his thirst for worldly possessions increaseth. Verily, this thirst is sinful and is regarded as the source of all anxieties. It is this terrible thirst, fraught with sin that leaneth unto unrighteous acts. Those find happiness that can renounce this thirst, which can never be renounced by the wicked, which decayeth not with the decay of the body, and which is truly a fatal disease! It hath neither beginning nor end. Dwelling within the heart, it destroyeth creatures, like a fire of incorporeal origin. And as a faggot of wood is consumed by the fire that is fed by itself, even so doth a person of impure soul find destruction from the covetousness born of his heart. And as creatures endued with life have ever a dread of death, so men of wealth are in constant apprehension of the king and the thief, of water and fire and even of their relatives. And as a morsel of meat, if in air, may be devoured by birds; if on ground by beasts of prey; and if in water by the fishes; even so is the man of wealth exposed to dangers wherever he may be. To many the wealth they own is their bane, and he that beholding happiness in wealth becometh wedded to it, knoweth not true happiness. And hence accession of wealth is viewed as that which increaseth covetousness and folly. Wealth alone is the root of niggardliness and boastfulness, pride and fear and anxiety! These are the miseries of men that the wise see in riches! Men undergo infinite miseries in the acquisition and retention of wealth. Its expenditure also is fraught with grief. Nay, sometimes, life itself is lost for the sake of wealth! The abandonment of wealth produces misery, and even they that are cherished by one’s wealth become enemies for the sake of that wealth! When, therefore, the possession of wealth is fraught with such misery, one should not mind its loss. It is the ignorant alone who are discontented. The wise, however, are always content. The thirst of wealth can never be assuaged. Contentment is the highest happiness; therefore, it is, that the wise regard contentment as the highest object of pursuit. The wise knowing the instability of youth and beauty, of life and treasure-hoards, of prosperity and the company of the loved ones, never covet them. Therefore, one should refrain from the acquisition of wealth, bearing the pain incident to it. None that is rich free from trouble, and it is for this that the virtuous applaud them that are free from the desire of wealth. And as regards those that pursue wealth for purposes of virtue, it is better for them to refrain altogether from such pursuit, for, surely, it is better not to touch mire at all than to wash it off after having been besmeared with it. And, O Yudhishthira, it behoveth thee not to covet anything! And if thou wouldst have virtue, emancipate thyself from desire of worldly possessions!’
“Vaisampayana continued. ‘After saying this, the weeping king sat down on the ground. Then a knowledgeable Brahmana, named Saunaka, who was well-versed in self-knowledge and skilled in the Sankhya system of yoga, addressed the king, saying, ‘The ignorant are overwhelmed day after day by countless reasons for grief and hundreds of reasons for fear, but not the wise. Surely, sensible people like you never let themselves be deceived by actions that go against true knowledge, which are full of every kind of evil and lead to destruction instead of salvation. O king, you possess the understanding equipped with the eight qualities that is said to guard against all evils and comes from studying the Sruti (Vedas) and other scriptures! People like you are never thrown off balance by poverty or by afflictions faced by their friends, whether physical or mental! Listen, I will share the verses that the renowned Janaka once chanted about self-control! This world is troubled by both physical and mental suffering. Now listen as I briefly and in detail outline the ways to soothe it. Illness, contact with painful things, hard work, and lack of desired objects—these are the four causes of physical suffering. Illness can be eased with medicine, while mental problems are healed by forgetting them through yoga meditation. For this reason, wise doctors first try to relieve their patients' mental distress through pleasant conversation and by offering appealing things. Just as a hot iron bar thrust into a jar makes the water inside hot, mental grief also leads to physical pain. And just as water can extinguish fire, true knowledge eases mental unrest. When the mind is at ease, the body also finds comfort. It seems that affection is the root of all mental sorrow. Affection is what makes every creature miserable and brings about all kinds of suffering. Indeed, affection is the source of all misery and fear, and of joy and grief, and all types of pain. From affection arise all desires, and it is from affection that the love for material possessions arises! Both of these are sources of evil, but desires are worse than the attachment to possessions. And just as a small piece of fire placed inside a hollow tree can burn the tree down to its roots, even a tiny bit of affection can destroy both virtue and benefit. A person should not be seen as having renounced the world just because they've withdrawn from material things. However, someone who remains in the world and recognizes its flaws can be said to have truly renounced it. A person who has freed themselves from all evil passions and is independent has genuinely renounced the world. Therefore, no one should put their affections on friends or on the wealth they’ve earned. Similarly, affection for oneself should be extinguished through knowledge. Like a lotus leaf that is never soaked by water, individuals who can distinguish between the temporary and the eternal, who are dedicated to the pursuit of the eternal, knowledgeable about scriptures, and purified by wisdom, can never be swayed by affection. A person influenced by affection is tormented by desire; and from the desire that arises in their heart, their craving for worldly possessions grows. Indeed, this craving is sinful and is seen as the source of all anxieties. It is this deadly desire, laden with sin, that pushes them towards wrongful actions. Those who can renounce this desire find happiness, which can never be relinquished by the wicked; this desire doesn’t fade with the decay of the body and is truly a fatal disease! It has neither beginning nor end. Residing in the heart, it destroys living beings like a fire of non-physical origin. And just as a bundle of wood is consumed by the fire it feeds on, an impure soul is destroyed by the greed born of their own heart. And just as living beings always fear death, wealthy individuals are constantly apprehensive of the king, thieves, water, fire, and even their relatives. Just as a piece of meat, if left in the air, can be eaten by birds; if on the ground, by wild animals; and if in water, by fish; a wealthy person faces dangers wherever they go. For many, the wealth they possess is their downfall, and anyone who sees happiness in wealth and becomes attached to it doesn't understand true happiness. And thus, gaining wealth is seen as something that increases greed and foolishness. Wealth alone is the root of stinginess, arrogance, pride, fear, and anxiety! These are the miseries of humanity that the wise recognize in riches! People go through countless hardships in obtaining and keeping wealth. Its use also comes with sorrow. Indeed, sometimes, even life is lost in the pursuit of wealth! The loss of wealth brings misery, and those cherished by one's wealth can turn into enemies because of that wealth! Therefore, when the possession of wealth leads to such suffering, one should not be upset about its loss. Only the ignorant experience discontent. The wise, however, are always content. The thirst for wealth can never be quenched. Contentment is the ultimate happiness; thus, the wise see contentment as the highest goal. The wise, understanding the impermanence of youth, beauty, life, treasures, prosperity, and the company of loved ones, never covet them. Hence, one should avoid pursuing wealth, bearing the pains that come with it. No person who is rich is ever free from troubles, and for this reason, the virtuous admire those who are free from the desire for wealth. As for those who pursue wealth for virtuous purposes, it’s better for them to refrain entirely from such pursuits because, truly, it is better not to touch muck at all than to have to wash it off after getting dirty. And, O Yudhishthira, you should not desire anything! And if you want to be virtuous, free yourself from the desire for worldly possessions!’
“Yudhishthira said, ‘O Brahmana, this my desire of wealth is not for enjoying it when obtained. It is only for the support of the Brahmanas that I desire it and not because I am actuated by avarice! For what purpose, O Brahmana, doth one like us lead a domestic life, if he cannot cherish and support those that follow him? All creatures are seen to divide the food (they procure) amongst those that depend on them. So should a person leading a domestic life give a share of his food to Yatis and Brahmacharins that have renounced cooking for themselves. The houses of the good men can never be in want of grass (for seat), space (for rest), water (to wash and assuage thirst), and fourthly, sweet words. To the weary a bed,—to one fatigued with standing, a seat,—to the thirsty, water,—and to the hungry, food should ever be given. To a guest are due pleasant looks and a cheerful heart and sweet words. The host, rising up, should advance towards the guest, offer him a seat, and duly worship him. Even this is eternal morality. They that perform not the Agnihotra2 not wait upon bulls, nor cherish their kinsmen and guests and friends and sons and wives and servants, are consumed with sin for such neglect. None should cook his food for himself alone and none should slay an animal without dedicating it to the gods, the pitris, and guests. Nor should one eat of that food which hath not been duly dedicated to the gods and pitris. By scattering food on the earth, morning and evening, for (the behoof of) dogs and Chandalas and birds, should a person perform the Viswedeva sacrifice.3 He that eateth the Vighasa, is regarded as eating ambrosia. What remaineth in a sacrifice after dedication to the gods and the pitris is regarded as ambrosia; and what remaineth after feeding the guest is called Vighasa and is equivalent to ambrosia itself. Feeding a guest is equivalent to a sacrifice, and the pleasant looks the host casteth upon the guest, the attention he devoteth to him, the sweet words in which he addresseth him, the respect he payeth by following him, and the food and drink with which he treateth him, are the five Dakshinas4 in that sacrifice. He who giveth without stint food to a fatigued wayfarer never seen before, obtaineth merit that is great, and he who leading a domestic life, followeth such practices, acquireth religious merit that is said to be very great. O Brahmana, what is thy opinion on this?”
“Yudhishthira said, ‘O Brahmana, my wish for wealth is not for personal enjoyment when I acquire it. I desire it only to support the Brahmanas, not out of greed! What’s the point, O Brahmana, of living a domestic life if we can’t care for and support those who rely on us? All living beings are seen sharing their food with those who depend on them. Similarly, someone living a domestic life should share their food with Yatis and Brahmacharins who have given up cooking for themselves. The homes of good people should never lack grass (for seating), space (for resting), water (to drink and wash), and, lastly, kind words. A weary person should always be given a bed, someone tired from standing should have a seat, the thirsty should be given water, and the hungry should be offered food. Guests deserve warm smiles, a cheerful heart, and kind words. The host, upon standing, should approach the guest, offer them a seat, and treat them with respect. This is timeless morality. Those who don't perform the Agnihotra, do not care for bulls, nor support their kinsmen and guests, friends, children, wives, and servants, are burdened with sin due to such neglect. No one should cook food just for themselves, nor harm an animal without dedicating it to the gods, the ancestors, and guests. One should not eat food that hasn't been properly dedicated to the gods and ancestors. By scattering food on the ground morning and evening for dogs, Chandalas, and birds, a person should perform the Viswedeva sacrifice. He who eats the Vighasa is considered to be consuming ambrosia. What remains after a sacrifice dedicated to the gods and the ancestors is considered ambrosia; and what remains after feeding a guest is called Vighasa and is equal to ambrosia itself. Feeding a guest is equivalent to a sacrifice, and the kind looks the host gives to the guest, the attention he shows, the sweet words he uses, the respect he offers by accompanying the guest, and the food and drink he provides are the five Dakshinas in that sacrifice. He who generously offers food to a tired traveler he has never seen before gains significant merit, and one who lives a domestic life and follows such practices acquires great religious merit. O Brahmana, what do you think about this?”
“Saunaka said, ‘Alas, this world is full of contradictions! That which shameth the good, gratifieth the wicked! Alas, moved by ignorance and passion and slaves of their own senses, even fools perform many acts of (apparent merit) to gratify in after-life their appetites! With eyes open are these men led astray by their seducing senses, even as a charioteer, who hath lost his senses, by restive and wicked steeds! When any of the six senses findeth its particular object, the desire springeth up in the heart to enjoy that particular object. And thus when one’s heart proceedeth to enjoy the objects of any particular sense a wish is entertained which in its turn giveth birth to a resolve. And finally, like unto an insect falling into a flame from love of light, the man falleth into the fire of temptation, pierced by the shafts of the object of enjoyment discharged by the desire constituting the seed of the resolve! And thenceforth blinded by sensual pleasure which he seeketh without stint, and steeped in dark ignorance and folly which he mistaketh for a state of happiness, he knoweth not himself! And like unto a wheel that is incessantly rolling, every creature, from ignorance and deed and desire, falleth into various states in this world, wandering from one birth to another, and rangeth the entire circle of existences from a Brahma to the point of a blade of grass, now in water, now on land, and now against in the air!
“Saunaka said, ‘Oh, this world is full of contradictions! What shames the good satisfies the wicked! Oh, driven by ignorance and passion and slaves to their own senses, even fools do many acts that seem good to fulfill their desires in the afterlife! With their eyes wide open, these people are misled by their enticing senses, just like a charioteer who has lost his grip on the reins, pulled by unruly and wicked horses! When any of the six senses encounters something it desires, a longing arises in the heart to enjoy that object. And so, when one’s heart moves to indulge in the objects of any particular sense, a wish forms, which leads to a resolution. Ultimately, like an insect drawn to a flame by the light, a person falls into the fire of temptation, pierced by the arrows of desire stemming from that resolution! From then on, blinded by the sensory pleasures they chase without restraint, and lost in dark ignorance and foolishness that they mistake for happiness, they no longer recognize themselves! Like a wheel endlessly turning, every creature, caught up in ignorance, action, and desire, moves through various states in this world, wandering from one life to another and encompassing the entire spectrum of existence from a Brahma to a blade of grass, now in water, now on land, and now again in the air!’”
‘This then is the career of those that are without knowledge. Listen now to the course of the wise they that are intent on profitable virtue, and are desirous of emancipation! The Vedas enjoin act but renounce (interest in) action. Therefore, shouldst thou act, renouncing Abhimana,5 performance of sacrifices, study (of the Vedas), gifts, penance, truth (in both speech and act), forgiveness, subduing the senses, and renunciation of desire,—these have been declared to be the eight (cardinal) duties constituting the true path. Of these, the four first pave the way to the world of the pitris. And these should be practised without Abhimana. The four last are always observed by the pious, to attain the heaven of the gods. And the pure in spirit should ever follow these eight paths. Those who wish to subdue the world for purpose of salvation, should ever act fully renouncing motives, effectually subduing their senses, rigidly observing particular vows, devotedly serving their preceptors, austerely regulating their fare, diligently studying the Vedas, renouncing action as mean and restraining their hearts. By renouncing desire and aversion the gods have attained prosperity. It is by virtue of their wealth of yoga6 that the Rudras, and the Sadhyas, and the Adityas and the Vasus, and the twin Aswins, rule the creatures. Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely refraining from action with motive, strive to attain success in yoga and by ascetic austerities. Thou hast already achieved such success so far as thy debts to thy ancestors, both male and female concerned, and that success also which is derived from action (sacrifices). Do thou, for serving the regenerate ones endeavour to attain success in penances. Those that are crowned with ascetic success, can, by virtue of that success, do whatever they list; do thou, therefore, practising asceticism realise all thy wishes.”
‘This is the journey of those who lack understanding. Now listen to the path of the wise, those who focus on valuable virtue and seek liberation! The Vedas instruct us to act but to give up attachment to our actions. So, if you act, let go of pride. The essential duties include performing sacrifices, studying the Vedas, making donations, practicing penance, speaking and acting truthfully, forgiving others, controlling the senses, and renouncing desires—these form the eight key responsibilities that lead to the true path. The first four lead to the realm of the ancestors. And these should be practiced without pride. The last four are always upheld by the virtuous to reach the heavens of the gods. Those with a pure spirit should diligently follow these eight paths. Those who wish to conquer the world for salvation should act completely without selfish motives, effectively control their senses, strictly observe specific vows, faithfully serve their teachers, take care with their diet, study the Vedas earnestly, consider ordinary actions as insignificant, and restrain their hearts. By letting go of desire and aversion, the gods have achieved prosperity. It is through their wealth of yoga that the Rudras, the Sadhyas, the Adityas, the Vasus, and the twin Aswins govern all beings. Therefore, O son of Kunti, just like them, strive to achieve success in yoga and through ascetic practices, while refraining from motivated actions. You have already made progress regarding your debts to your ancestors, both male and female, and the success that comes from action (sacrifices). For the sake of serving the sages, work towards achieving success in penance. Those who are blessed with the success of asceticism can fulfill their desires; therefore, by practicing asceticism, bring your wishes to fruition.’
SECTION III
“Vaisampayana said, ‘Yudhishthira the son of Kunti, thus addressed by Saunaka, approached his priest and in the midst of his brothers said, ‘The Brahmanas versed in the Vedas are following me who am departing for the forest. Afflicted with many calamities I am unable to support them. I cannot abandon them, nor have I the power to offer them sustenance: Tell me, O holy one, what should be done by me in such a pass.’
“Vaisampayana said, ‘Yudhishthira, the son of Kunti, was addressed by Saunaka and approached his priest. In front of his brothers, he said, ‘The learned Brahmanas, who know the Vedas, are following me as I leave for the forest. Overwhelmed by many troubles, I can't provide for them. I can't abandon them, nor do I have the means to support them: Please tell me, O holy one, what I should do in this situation.’”
“Vaisampayana said, ‘After reflecting for a moment seeking to find out the (proper) course by his yoga powers, Dhaumya, that foremost of all virtuous men, addressed Yudhishthira, in these words, ‘In days of old, all living beings that had been created were sorely afflicted with hunger. And like a father (unto all of them), Savita (the sun) took compassion upon them. And going first into the northern declension, the sun drew up water by his rays, and coming back to the southern declension, stayed over the earth, with his heat centered in himself. And while the sun so stayed over the earth, the lord of the vegetable world (the moon), converting the effects of the solar heat (vapours) into clouds and pouring them down in the shape of water, caused plants to spring up. Thus it is the sun himself, who, drenched by the lunar influence, is transformed, upon the sprouting of seeds, into holy vegetable furnished with the six tastes. And it is these which constitute the food of all creatures upon the earth. Thus the food that supporteth the lives of creatures is instinct with solar energy, and the sun is, therefore, the father of all creatures. Do thou, hence, O Yudhishthira, take refuge even in him. All illustrious monarchs of pure descent and deeds are known to have delivered their people by practising high asceticism. The great Karttavirya, and Vainya and Nahusha, had all, by virtue of ascetic meditation preceded by vows, delivered their people from heavy afflictions. Therefore, O virtuous one, as thou art purified by the acts do thou likewise, entering upon a file of austerities. O Bharata, virtuously support the regenerate ones.’
Vaisampayana said, “After thinking for a moment to figure out the right path using his yoga skills, Dhaumya, the most virtuous of all men, addressed Yudhishthira with these words: ‘In ancient times, all living beings were greatly troubled by hunger. Out of compassion like a father to all, Savita (the sun) took pity on them. First, he moved toward the northern horizon, drawing up water with his rays, and then returned to the southern horizon, resting over the earth with his heat focused on himself. While the sun stayed above the earth, the ruler of the plant world (the moon) transformed the solar heat (vapors) into clouds and released them as rain, causing plants to grow. Thus, it is the sun itself, soaked by the moon’s influence, that becomes, upon the sprouting of seeds, the holy vegetables filled with six flavors. These are the foods that nourish all creatures on earth. Therefore, the food that sustains life is imbued with solar energy, making the sun the father of all beings. You should, O Yudhishthira, seek refuge in him. All renowned kings of noble birth and righteous deeds are known to have saved their people through intense ascetic practices. The great Karttavirya, Vainya, and Nahusha all freed their people from severe hardships through their dedicated meditation and vows. Therefore, O virtuous one, as you are cleansed by your actions, do the same by undertaking a life of austerity. O Bharata, support the righteous ones with virtue.’”
“Janamejaya said, ‘How did that bull among the Kurus, king Yudhishthira, for the sake of the Brahmanas adore the sun of wonderful appearance?”
“Janamejaya said, ‘How did that top figure among the Kurus, King Yudhishthira, worship the extraordinary sun for the benefit of the Brahmanas?”
“Vaisampayana said, ‘Listen attentively, O king, purifying thyself and withdrawing thy mind from every other thing. And, O king of kings, appoint thou a time. I will tell thee everything in detail, And, O illustrious one, listen to the one hundred and eight names (of the sun) as they were disclosed of old by Dhaumya to the high-souled son of Pritha. Dhaumya said, ‘Surya, Aryaman, Bhaga, Twastri, Pusha, Arka, Savitri. Ravi,
“Vaisampayana said, ‘Listen closely, O king, clear your mind and focus completely. And, O great king, set a time. I will share everything in detail with you. And, O noble one, pay attention to the one hundred and eight names (of the sun) as they were revealed long ago by Dhaumya to the virtuous son of Pritha. Dhaumya said, ‘Surya, Aryaman, Bhaga, Twastri, Pusha, Arka, Savitri. Ravi,
Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred and eight names of Surya of immeasurable energy, as told by the self-create (Brahma). For the acquisition of prosperity, I bow down to thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of the gods and the Pitris and the Yakshas, and who is adored by Asuras, Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn at sunrise, obtaineth wife and offspring and riches and the memory of his former existence, and by reciting this hymn a person attaineth patience and memory. Let a man concentrating his mind, recite this hymn. By doing so, he shall be proof against grief and forest-fire and ocean and every object of desire shall be his.’
Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja, Kha, Vayu, the ultimate support, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, filled with all impurities, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the compassionate Maitreya. These are the 108 names of Surya, who has limitless energy, as revealed by the self-created one (Brahma). To gain prosperity, I bow down to you, O Bhaskara, shining like gold or fire, worshipped by the gods, ancestors, and Yakshas, and revered by Asuras, Nisacharas, and Siddhas. Whoever recites this hymn with concentration at sunrise will gain a wife, children, wealth, and recall his past lives, and by reciting this hymn, a person will achieve patience and memory. A person focusing their mind should recite this hymn. By doing so, they will be protected from grief, forest fires, the ocean, and every object of desire will be theirs.
“Vaisampayana continued, ‘Having heard from Dhaumya these words suitable to the occasion, Yudhishthira the just, with heart concentrated within itself and purifying it duly, became engaged in austere meditation, moved by the desire of supporting the Brahmanas. And worshipping the maker of day with offerings of flowers and other articles, the king performed his ablutions. And standing in the stream, he turned his face towards the god of day. And touching the water of the Ganges the virtuous Yudhishthira with senses under complete control and depending upon air alone for his sustenance, stood there with rapt soul engaged in pranayama.7 And having purified himself and restrained his speech, he began to sing the hymn of praise (to the sun).’
“Vaisampayana continued, ‘After hearing Dhaumya's words that were fitting for the moment, Yudhishthira the just, with a focused heart and having purified himself properly, engaged in deep meditation, driven by the desire to support the Brahmanas. He worshipped the sun god with offerings of flowers and other items, and the king performed his ablutions. Standing in the stream, he faced the sun god. After touching the waters of the Ganges, the virtuous Yudhishthira, with his senses fully controlled and relying solely on air for sustenance, stood there with a focused spirit engaged in pranayama.7 And after purifying himself and restraining his speech, he began to sing a hymn of praise to the sun.’
‘Yudhishthira said, “Thou art, O sun, the eye of the universe. Thou art the soul of all corporeal existences. Thou art the origin of all things. Thou art the embodiment of the acts of all religious men. Thou art the refuge of those versed in the Sankhya philosophy (the mysteries of the soul), and thou art the support of the Yogins. Thou art a door unfastened with bolts. Thou art the refuge of those wishing for emancipation. Thou sustainest and discoverest the world, and sanctifiest and supportest it from pure compassion. Brahmanas versed in the Vedas appearing before thee, adore thee in due time, reciting the hymns from the respective branches (of the Vedas) they refer. Thou art the adored of the Rishis. The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the Guhyakas, and the Nagas, desirous of obtaining boons follow thy car coursing through the skies. The thirty-three gods8 with Upendra (Vishnu) and Mahendra, and the order of Vaimanikas9 have attained success by worshipping thee. By offering thee garlands of the celestial Mandaras10 the best of the Vidyadharas have obtained all their desires. The Guhyas and the seven orders of the Pitris—both divine and human—have attained superiority by adoring thee alone. The Vasus, the Manilas, and the Rudras, the Sadhyas, the Marichipas, the Valikhilyas, and the Siddhas, have attained pre-eminence by bowing down unto thee. There is nothing that I know in the entire seven worlds, including that of Brahma which is beyond thee. There are other beings both great and endued with energy; but none of them hath thy lustre and energy. All light is in thee, indeed, thou art the lord of all light. In thee are the (five) elements and all intelligence, and knowledge and asceticism and the ascetic properties.11 The discus by which the wielder of the Saranga12 humbleth the pride of Asuras and which is furnished with a beautiful nave, was forged by Viswakarman with thy energy. In summer thou drawest, by thy rays, moisture from all corporeal existences and plants and liquid substances, and pourest it down in the rainy season. Thy rays warm and scorch, and becoming as clouds roar and flash with lightning and pour down showers when the season cometh. Neither fire nor shelter, nor woolen cloths give greater comfort to one suffering from chilling blasts than thy rays. Thou illuminest by thy rays the whole Earth with her thirteen islands. Thou alone are engaged in the welfare of the three worlds. If thou dost not rise, the universe becometh blind and the learned cannot employ themselves in the attainment of virtue, wealth and profit. It is through thy grace that the (three) orders of Brahmanas, Kshatriyas and Vaisyas are able to perform their various duties and sacrifices.13 Those versed in chronology say that thou art the beginning and thou the end of a day of Brahma, which consisteth of a full thousand Yugas. Thou art the lord of Manus and of the sons of the Manus, of the universe and of man, of the Manwantaras, and their lords. When the time of universal dissolution cometh, the fire Samvartaka born of thy wrath consumeth the three worlds and existeth alone And clouds of various hues begotten of thy rays, accompanied by the elephant Airavata and the thunderbolt, bring about the appointed deluges. And dividing thyself into twelve parts and becoming as many suns, thou drinkest up the ocean once more with thy rays. Thou art called Indra, thou art Vishnu, thou art Brahma, thou art Prajapati. Thou art fire and thou art the subtle mind. And thou art lord and the eternal Brahma. Thou art Hansa, thou art Savitri, thou art Bhanu, Ansumalin, and Vrishakapi. Thou art Vivaswan, Mihira, Pusha, Mitra, and Dharma. Thou art thousand-rayed, thou art Aditya, and Tapana, and the lord of rays. Thou art Martanda, and Arka, and Ravi, and Surya and Saranya and maker of day, and Divakara and Suptasaspti, and Dhumakeshin and Virochana. Thou art spoken of as swift of speed and the destroyer of darkness, and the possessor of yellow steeds. He that reverentially adoreth thee on the sixth or the seventh lunar day with humility and tranquillity of mind, obtaineth the grace of Lakshmi. They that with undivided attention adore and worship thee, are delivered from all dangers, agonies, and afflictions. And they that hold that thou art everywhere (being the soul of all things) living long, freed from sin and enjoying an immunity from all diseases. O lord of all food, it behoveth thee to grant food in abundance unto me who am desirous of food even for entertaining all my guests with reverence. I bow also to all those followers of thine that have taken refuge at thy feet—Mathara and Aruna and Danda and others, including Asani and Kshuva and the others. And I bow also to the celestial mothers of all creatures, viz., Kshuva and Maitri and the others of the class. O, let them deliver me their supplient.’
‘Yudhishthira said, “You are, O sun, the eye of the universe. You are the essence of all living beings. You are the source of everything. You embody the deeds of all spiritual individuals. You are the refuge of those who understand the Sankhya philosophy (the mysteries of the soul), and you are the support of the Yogins. You are like an unlocked door. You are the sanctuary for those seeking liberation. You sustain and reveal the world, and you purify and support it out of sheer compassion. Brahmanas well-versed in the Vedas come before you, worshiping you in due time, reciting the hymns from the sections of the Vedas they know. You are revered by the Rishis. The Siddhas, the Charanas, the Gandharvas, the Yakshas, the Guhyakas, and the Nagas, who wish to gain blessings, follow your chariot as it travels through the skies. The thirty-three gods8 with Upendra (Vishnu) and Mahendra, along with the Vaimanikas9, have achieved success by worshiping you. By offering you garlands of the celestial Mandaras10, the best of the Vidyadharas have fulfilled all their wishes. The Guhyas and the seven orders of the Pitris—both divine and human—have achieved greatness by honoring you alone. The Vasus, the Manilas, the Rudras, the Sadhyas, the Marichipas, the Valikhilyas, and the Siddhas have gained prominence by bowing down to you. There is nothing that I know in all seven worlds, including that of Brahma, which is beyond you. There are other beings both great and endowed with energy; but none of them has your brilliance and power. All light exists in you; indeed, you are the lord of all light. In you are the (five) elements and all intelligence, knowledge, asceticism, and the qualities of asceticism.11 The discus that the wielder of the Saranga12 uses to humble the pride of the Asuras, crafted with a beautiful hub, was created by Viswakarman using your energy. In summer, you draw moisture from all living beings, plants, and liquids with your rays, and pour it down during the rainy season. Your rays warm and scorch, and they become clouds that roar and flash with lightning, pouring down rain when the season arrives. Neither fire nor shelter, nor woolen cloth offers greater comfort to someone suffering from cold winds than your rays. You illuminate the entire Earth with her thirteen islands. You alone are dedicated to the welfare of the three worlds. If you do not rise, the universe becomes blind, and the learned cannot focus on achieving virtue, wealth, and prosperity. It is through your grace that the (three) orders of Brahmanas, Kshatriyas, and Vaisyas can carry out their various duties and sacrifices.13 Those familiar with timekeeping say that you are the beginning and the end of a day of Brahma, which consists of a full thousand Yugas. You are the lord of Manus and their descendants, of the universe and of humanity, of the Manwantaras, and their rulers. When the time of universal dissolution comes, the fire Samvartaka, born from your wrath, will consume the three worlds and exist alone. And clouds of different colors, formed from your rays, along with the elephant Airavata and the thunderbolt, will bring about the appointed floods. And dividing yourself into twelve parts and becoming as many suns, you will once again drink up the ocean with your rays. You are called Indra, you are Vishnu, you are Brahma, you are Prajapati. You are fire, and you are the subtle mind. You are the lord and the eternal Brahma. You are Hansa, you are Savitri, you are Bhanu, Ansumalin, and Vrishakapi. You are Vivaswan, Mihira, Pusha, Mitra, and Dharma. You are thousand-rayed, you are Aditya, and Tapana, and the lord of rays. You are Martanda, and Arka, and Ravi, and Surya and Saranya, and the maker of day, and Divakara, and Suptasaspti, and Dhumakeshin and Virochana. You are known as swift and the destroyer of darkness, and the owner of golden steeds. He who humbly worships you on the sixth or seventh lunar day with a calm and peaceful mind, gains the favor of Lakshmi. Those who devote themselves wholeheartedly to worshiping you, are freed from all dangers, sufferings, and afflictions. And those who believe that you are everywhere (being the essence of all things) will live long, free from sin and enjoying immunity from all diseases. O lord of all nourishment, please grant me an abundance of food as I desire to host all my guests with honor. I also bow to all your followers who have taken refuge at your feet—Mathara, Aruna, Danda, and others, including Asani and Kshuva and many more. And I bow to the heavenly mothers of all creatures, namely, Kshuva, Maitri, and the others of their kind. O, may they deliver me, their supplicant.’
“Vaisampayana said, ‘Thus, O great king, was the sun that purifier of the world, adored (by Yudhishthira). And pleased with the hymn, the maker of day, self-luminous, and blazing like fire showed himself to the son of Pandu. And Vivaswan said, ‘Thou shall obtain all that thou desirest. I shall provide thee with food for five and seven years together. And, O king, accept this copper-vessel which I give unto thee. And, O thou of excellent vows, as long as Panchali will hold this vessel, without partaking of its contents fruits and roots and meat and vegetables cooked in thy kitchen, these four kinds of food shall from this day be inexhaustible. And, on the fourteenth year from this, thou shall regain thy kingdom.’
“Vaisampayana said, ‘So, great king, the sun, that purifier of the world, was honored by Yudhishthira. Delighted by the hymn, the creator of day, shining and blazing like fire, revealed himself to the son of Pandu. Vivaswan said, ‘You will achieve all that you desire. I will supply you with food for five and seven years. And, great king, take this copper vessel I give you. And, you with noble vows, as long as Panchali holds this vessel, without consuming its contents, fruits, roots, meat, and vegetables cooked in your kitchen, these four types of food will, from this day forth, be limitless. And in the fourteenth year from now, you will get your kingdom back.’”
“Vaisampayana continued, ‘Having said this, the god vanished away. He that, with the desire of obtaining a boon, reciteth this hymn concentrating his mind with ascetic abstraction, obtaineth it from the sun, however difficult of acquisition it may be that he asketh for. And the person, male or female, that reciteth or heareth this hymn day after day, if he or she desireth for a son, obtaineth one, and if riches, obtaineth them, and if learning acquireth that too. And the person male or female, that reciteth this hymn every day in the two twilights, if overtaken by danger, is delivered from it, and if bound, is freed from the bonds. Brahma himself had communicated this hymn to the illustrious Sakra, and from Sakra was it obtained by Narada and from Narada, by Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his wishes. And it is by virtue of this hymn that one may always obtain victory in war, and acquire immense wealth also. And it leadeth the reciter from all sins, to the solar region.’
Vaisampayana continued, "After saying this, the god disappeared. Anyone who recites this hymn with focused meditation, hoping for a blessing, will receive it from the sun, no matter how hard it is to get. Anyone, whether male or female, who recites or hears this hymn daily, will get what they wish for—a son if that's their desire, wealth if they want riches, and knowledge if they seek learning. Anyone who recites this hymn twice a day during the dawn and dusk, if they face danger, will be saved from it, and if they're trapped, they will be freed from their bonds. Brahma himself shared this hymn with the great Sakra, who then passed it to Narada, and from Narada, it went to Dhaumya. Yudhishthira, receiving it from Dhaumya, fulfilled all his desires. It is thanks to this hymn that one can always achieve victory in battle and gain great wealth. It also leads the reciter away from all sins to the solar realm."
“Vaisampayana continued, ‘Having obtained the boon, the virtuous son of Kunti, rising from the water, took hold of Dhaumya’s feet and then embraced his brother’s. And, O exalted one, wending then with Draupadi to the kitchen, and adored by her duly, the son of Pandu set himself to cook (their day’s) food. And the clean food, however little, that was dressed, furnished with the four tastes, increased and became inexhaustible. And with it Yudhishthira began to feed the regenerate ones. And after the Brahmanas had been fed, and his younger brothers also, Yudhishthira himself ate of the food that remained, and which is called Vighasa. And after Yudhishthira had eaten, the daughter of Prishata took what remained. And after she had taken her meal, the day’s food became exhausted.
Vaisampayana continued, “After receiving the blessing, the noble son of Kunti stood up from the water, took hold of Dhaumya’s feet, and then embraced his brother. And, oh great one, then going with Draupadi to the kitchen, and being properly honored by her, the son of Pandu began to prepare their meal. The simple food, no matter how little, that was made, was filled with the four tastes and became abundant and endless. With it, Yudhishthira began to feed the Brahmanas. After the Brahmanas had eaten, along with his younger brothers, Yudhishthira himself consumed the remaining food, known as Vighasa. After Yudhishthira finished his meal, the daughter of Prishata took what was left. Once she had eaten, the day’s food was completely gone.”
‘And having thus obtained the boon from the maker of day, the son of Pandu, himself as resplendent as that celestial, began to entertain the Brahmanas agreeably to their wishes. And obedient to their priest, the sons of Pritha, on auspicious lunar days and constellations and conjunctions, performed sacrifices according to the ordinance, the scriptures, and the Mantras. After the sacrifices, the sons of Pandu, blessed by the auspicious rites performed by Dhaumya and accompanied by him, and surrounded also by the Brahmanas set out for the woods of Kamyaka.’”
'After getting the favor from the creator of day, the son of Pandu, shining like that celestial being, began to host the Brahmanas according to their wishes. Following their priest's guidance, the sons of Pritha performed sacrifices on auspicious lunar days, constellations, and conjunctions, adhering to the rituals, scriptures, and Mantras. After the sacrifices, the sons of Pandu, blessed by the favorable rites performed by Dhaumya and accompanied by him, along with the Brahmanas, set out for the woods of Kamyaka.'
SECTION IV
“Vaisampayana said,—“After the Pandavas had gone to the forest, Dhritarashtra the son of Amvika, whose knowledge was his eye,14 became exceedingly sorrowful. And seated at his ease the king addressed these words to the virtuous Vidura of profound intelligence, ‘Thy understanding is as clear as that of Bhargava.15 Thou knowest also all the subtleties or morality, and thou lookest on all the Kauravas with an equal eye. O, tell me what is proper for me and them. O Vidura, things having thus taken their course, what should we do now? How may I secure the goodwill of the citizens so that they may not destroy us to the roots? O, tell us all, since thou art conversant with every excellent expedient.’
“Vaisampayana said, ‘After the Pandavas went into the forest, Dhritarashtra, the son of Amvika, whose wisdom was his guiding light, became very sorrowful. Sitting comfortably, the king spoke to the virtuous Vidura, who was very insightful, ‘Your understanding is as sharp as Bhargava’s. You also know all the complexities of morality, and you view all the Kauravas fairly. Please, tell me what is right for me and them. Vidura, now that things have unfolded this way, what should we do? How can I win the favor of the citizens so they don’t completely turn against us? Please share everything, as you are well-versed in every clever strategy.’”
“Vidura said, ‘The three-fold purposes, O king (viz., profit, pleasure, and salvation), have their foundations in virtue, and the sages say that a kingdom also standeth on virtue as its basis. Therefore, O monarch, according to the best of thy power, cherish thou virtuously thy own sons and those of Pandu. That virtue had been beguiled by wicked souls with Suvala’s son at their head, when thy sons invited the righteous Yudhishthira and defeated him in the match at dice. O king, of this deed of utter iniquity I behold this expiation whereby, O chief of the Kurus, thy son, freed from sin, may win back his position among good men. Let the sons of Pandu, obtain that which was given unto them by thee. For, verily, even this is the highest morality that a king should remain content with his own, and never covet another’s possessions. Thy good name then would not suffer nor would family dissensions ensue, nor unrighteousness be thine. This then is thy prime duty now,—to gratify the Pandavas and disgrace Sakuni. If thou wishest to restore to thy sons the good fortune they have lost, then, O king, do thou speedily adopt this line of conduct. If thou dost not act so, the Kurus will surely meet with destruction, for neither Bhimasena nor Arjuna, if angry, will leave any of their foes unslain. What is there in the world which is unattainable to those who cannot among their warriors Savyasachin skilled in arms; who have the Gandiva, the most powerful of all weapons in the world, for their bow; and who have amongst them the mighty Bhima also as a warrior? Formerly, as soon as thy son was born, I told thee,—Forsake thou this inauspicious child of thine. Herein lieth the good of thy race.—But thou didst not then act accordingly. Nor also, O king, have I pointed out to thee the way of thy welfare. If thou doest as I have counselled, thou shalt not have to repent afterwards. If thy son consent to reign in peace jointly with the sons of Pandu, passing thy days in joy thou shalt not have to repent. Should it be otherwise, abandon thou thy child for thy own happiness. Putting Duryodhana aside, do thou install the son of Pandu in the sovereignty, and let, O king, Ajatasatru, free from passion, rule the earth virtuously. All the kings of the earth, then, like Vaisyas, will, without delay, pay homage unto us. And, O king, let Duryodhana and Sakuni and Karna with alacrity wait upon the Pandavas. And let Dussasana, in open court, ask forgiveness of Bhimasena and of the daughter of Drupada also. And do thou pacify Yudhishthira by placing him on the throne with every mark of respect. Asked by thee, what else can I counsel thee to do? By doing this, O monarch, thou wouldst do what was proper.’
Vidura said, “The three main purposes, O king (profit, pleasure, and salvation), are based on virtue, and the sages say that a kingdom stands on virtue as its foundation. So, O monarch, as best as you can, raise your own sons and the sons of Pandu with virtue. That virtue was led astray by wicked individuals, especially Suvala’s son, when your sons invited the righteous Yudhishthira and defeated him in the dice match. O king, regarding this utterly immoral act, I see a way to make amends so that, O chief of the Kurus, your son can regain his standing among good people. Let the sons of Pandu receive what you gave them. For, truly, this is the greatest duty of a king: to be satisfied with what is his own and never covet what belongs to others. Then your reputation wouldn’t suffer, family disputes wouldn’t arise, and you wouldn’t act unrighteously. This is your main duty now: to please the Pandavas and bring shame to Sakuni. If you want to restore to your sons the fortune they lost, then, O king, quickly follow this advice. If you don’t, the Kurus will surely face destruction, for neither Bhimasena nor Arjuna, if angered, will leave any of their enemies alive. What can’t be achieved in the world by those who have among their warriors Savyasachin, skilled in arms, who possess the Gandiva, the most powerful weapon in existence, and the mighty Bhima as a fighter? I warned you when your son was born: abandon that ill-fated child of yours. This is what is best for your lineage. But you didn’t listen then. Nor have I directed you toward your own well-being. If you follow my advice, you won’t have regrets later. If your son agrees to rule peacefully alongside the sons of Pandu, you will enjoy your days without regrets. Otherwise, choose your own happiness over Duryodhana. Set aside Duryodhana and instead install the son of Pandu as ruler, allowing, O king, Ajatasatru to govern the earth with virtue. Then all the kings will promptly pay their respects to us, just like the Vaisyas. And, O king, let Duryodhana, Sakuni, and Karna eagerly serve the Pandavas. Let Dussasana, in front of everyone, seek forgiveness from Bhimasena and also from Drupada’s daughter. And you should appease Yudhishthira by placing him on the throne with all due respect. What else can I advise you to do? By doing this, O monarch, you would be acting rightly.”
‘Dhritarashtra said, ‘These words, O Vidura, then thou hast spoken in this assembly, with reference to the Pandavas and myself, are for their good but not for ours. My mind doth not approve them. How hast thou settled all this in thy mind now? When thou hast spoken all this on behalf of the Pandavas, I perceive that thou art not friendly to me. How can I abandon my son for the sake of the sons of Pandu? Doubtless they are my sons, but Duryodhana is sprung from my body. Who then, speaking with impartiality, will ever counsel me to renounce my own body for the sake of others? O Vidura, all that thou sayest is crooked, although I hold thee in high esteem. Stay or go as thou likest. However much may she be humoured, an unchaste will forsaketh her husband.’
Dhritarashtra said, “Vidura, what you said in this assembly about the Pandavas and me is meant for their benefit, not ours. I don’t agree with it. How have you come to this conclusion? Now that you've spoken for the Pandavas, I see you’re not on my side. How can I give up my son for the sake of the sons of Pandu? They may be my sons too, but Duryodhana is my own flesh and blood. Who would reasonably advise me to abandon my own child for the sake of others? Vidura, everything you say seems misleading, even though I respect you. Stay or leave as you wish. No matter how much you try to please her, an unfaithful wife will still abandon her husband.”
“Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and went into the inner apartments. And Vidura, saying ‘This race is doomed’ went away to where the sons of Pritha were.’”
“Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and went into the inner apartments. And Vidura, saying ‘This race is doomed’ went away to where the sons of Pritha were.”
SECTION V
“Vaisampayana said, ‘Desirous of living in the forest, those bulls of the Bharata race, the Pandavas, with their followers, setting out from the banks of the Ganges went to the field of Kurukshetra. And performing their ablutions in the Saraswati, the Drisadwati and the Yamuna, they went from one forest to another, travelling in an westernly direction. And at length they saw before them the woods, Kamyaka, the favourite haunt of Munis, situated by a level and wild plain on the banks of the Saraswati. And in those woods, O Bharata, abounding in birds and deer, those heroes began to dwell, entertained and comforted by the Munis. And Vidura always longing to see the Pandavas, went in a single car to the Kamyaka woods abounding in every good thing. And arriving at Kamyaka on a car drawn by swift steeds, he saw Yudhishthira the just, sitting with Draupadi at a retired spot, surrounded by his brothers and the Brahmanas. And seeing Vidura approach from a distance with swift steps, the virtuous king addressed brother, Bhimasena, saying, ‘With what message doth Kshatta come to us? Doth he come hither, despatched by Sakuni, to invite us again to a game of dice? Doth the little-minded Sakuni intend to win again our weapons at dice? O Bhimasena, challenged by any one addressing me,—Come, I am unable to stay. And if our possession of the Gandiva becomes doubtful, will not the acquisition of our kingdom also be so.’
Vaisampayana said, “Wanting to live in the forest, those strong warriors of the Bharata lineage, the Pandavas, along with their followers, left the banks of the Ganges and headed to the Kurukshetra field. After performing their rituals in the Saraswati, Drisadwati, and Yamuna rivers, they traveled from one forest to another, moving westward. Eventually, they came upon the Kamyaka woods, a favorite place of the sages, located by a flat and wild plain along the Saraswati. In those woods, O Bharata, full of birds and deer, those heroes began to live, entertained and welcomed by the sages. Vidura, always eager to see the Pandavas, took a single chariot to the Kamyaka woods, which were rich in all good things. Arriving at Kamyaka in a chariot drawn by swift horses, he saw Yudhishthira the just, sitting with Draupadi in a secluded spot, surrounded by his brothers and the Brahmanas. Noticing Vidura approaching from afar, the virtuous king spoke to his brother, Bhimasena, asking, ‘What message does Kshatta bring us? Is he sent by Sakuni to invite us again for a game of dice? Does the narrow-minded Sakuni plan to win back our weapons through the game? O Bhimasena, if anyone challenges me, I can't hold back. And if our possession of the Gandiva becomes uncertain, won't our claim to the kingdom be in jeopardy as well?’”
“Vaisampayana said, ‘O king, the Pandavas then rose up and welcomed Vidura. And received by them, that descendant of the Ajamida line (Vidura) sat in their midst and made the usual enquiries. And after Vidura had rested awhile, those bulls among men asked him the reason of his coming. And Vidura began to relate unto them in detail everything connected with the bearing of Dhritarashtra the son of Amvika.’
“Vaisampayana said, ‘O king, the Pandavas then got up and welcomed Vidura. After being received by them, that descendant of the Ajamida line (Vidura) sat among them and asked the usual questions. Once Vidura had rested for a bit, those great men asked him why he had come. Vidura then started to tell them in detail everything related to the situation with Dhritarashtra, the son of Amvika.’”
“Vidura said, ‘O Ajatasatru, Dhritarashtra called me, his dependant, before him and honouring me duly said, ‘Things have fared thus. Now, do thou tell me what is good for the Pandavas as well as for me. I pointed out what was beneficial to both the Kauravas and Dhritarashtra. But what I said was not relished by him, nor could I hit upon any other course. What I advised was, O Pandavas, highly beneficial, but the son of Amvika heeded me not. Even as medicine recommendeth itself not to one that is ill, so my words failed to please the king. And, O thou without a foe, as all unchaste wile in the family of a man of pure descent cannot be brought back to the path of virtue, so I failed to bring Dhritarashtra back. Indeed, as a young damsel doth not like a husband of three score, even so Dhritarashtra did not like my words. Surely, destruction will overtake the Kuru race, surely Dhritarashtra will never acquire good fortune. For, as water dropped on a lotus-leaf doth not remain there, my counsels will fail to produce any effect to Dhritarashtra. The incensed Dhritarashtra told me, O Bharata, go thou thither where thou likest Never more shall I seek thy aid in ruling the earth or my capital,—O best of monarchs, forsaken by king Dhritarashtra, I come to thee for tendering good counsel. What I had said in the open court, I will now repeat unto thee. Listen, and bear my words in mind,—that wise man who bearing all the gross wrong heaped upon him by his enemies, patiently bideth his time, and multiplieth his resources “even as men by degrees turn a small fire: into a large one, ruleth alone this entire earth. He that (in prosperity) enjoyeth his substance with his adherents findeth in them sharers of his adversity,—this is the best means of securing adherents, and it is said that he that hath adherents, winneth the sovereignty of the world! And, O Pandava, divided thy prosperity with thy adherents, behave truthfully towards them, and converse with them agreeably! Share also your food with them! And never boast thyself in their presence! This behaviour increaseth the prosperity of kings!’
Vidura said, “O Ajatasatru, Dhritarashtra summoned me, his dependent, and respectfully said, ‘Here’s what’s happened. Now, tell me what’s good for both the Pandavas and for me.’ I pointed out what was beneficial for both the Kauravas and Dhritarashtra. But he didn’t appreciate what I said, nor could I find another way to approach it. What I advised was, O Pandavas, very beneficial, but the son of Amvika ignored me. Just like medicine doesn’t appeal to someone who's sick, my words didn’t please the king. And, O you without an enemy, just as the unchaste behavior in the family of a man of good lineage can’t be redirected towards virtue, I failed to bring Dhritarashtra back. Indeed, just as a young woman doesn’t want a husband who's sixty, Dhritarashtra didn’t like my words. Clearly, destruction will come upon the Kuru lineage; Dhritarashtra will never find good fortune. For, like water that doesn’t stay on a lotus leaf, my advice won’t make an impact on Dhritarashtra. Angered, he told me, ‘O Bharata, go wherever you want. I will never seek your help in ruling the earth or my capital again.’ O best of kings, forsaken by King Dhritarashtra, I turn to you for wise counsel. What I said in the open court, I will repeat to you now. Listen closely and remember my words— a wise person who patiently endures the harsh wrongs done to him by his enemies, and waits for the right moment while building his resources, just as people gradually turn a small fire into a large one, can rule the entire earth alone. He who enjoys his fortune with his supporters finds in them companions during his adversity—this is the best way to secure followers, and it’s said that those who have followers win the sovereignty of the world! So, O Pandava, share your success with your supporters, act truthfully towards them, and converse with them pleasantly! Share your food with them! And never boast in front of them! This kind of behavior increases the prosperity of kings!”
“Yudhishthira said, ‘Having recourse to such high intelligence, undisturbed by passion, I will do as thou counsellest! And whatever else thou mayst counsel in respect of time and place, I will carefully follow entirely.’”
“Yudhishthira said, ‘With such great wisdom, free from passion, I will do as you advise! And whatever else you suggest regarding timing and location, I will follow completely.’”
SECTION VI
“Vaisampayana said, ‘O king, after Vidura had gone to the abode of the Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his action. And thinking of the great intelligence of Vidura in matters connected with both war and peace, and also of the aggrandisement of the Pandavas in the future, Dhritarashtra, pained at the recollection of Vidura, having approached the door of the hall of state fell down senseless in the presence of the monarchs (in waiting) And regaining consciousness, the king rose from the ground and thus addressed Sanjaya standing by, ‘My brother and friend is even like the god of justice himself! Recollecting him today, my heart burneth in grief! Go, bring unto me without delay my brother well-versed in morality!’ Saying this, the monarch wept bitterly. And burning in repentance, and overwhelmed with sorrow at the recollection of Vidura, the king, from brotherly affection, again addressed Sanjaya saying, ‘O Sanjaya, go thou and ascertain whether my brother, expelled by my wretched self through anger, liveth still! That wise brother of mine of immeasurable intelligence hath never been guilty of even the slightest transgression, but, on the other hand, he it is who hath come by grievous wrong at my hands! Seek him, O wise one, and bring him hither; else, O Sanjaya, I will lay down my life!”
“Vaisampayana said, ‘O king, after Vidura went to stay with the Pandavas, Dhritarashtra, who was very wise, regretted his actions. Remembering Vidura's great insight into both war and peace and the future rise of the Pandavas, Dhritarashtra, troubled by thoughts of Vidura, collapsed at the entrance of the court in front of the waiting monarchs. When he regained consciousness, the king got up and addressed Sanjaya, who was standing nearby, ‘My brother and friend is like the god of justice himself! Thinking of him today, my heart is filled with grief! Go quickly and bring me my brother, who is well-versed in morality!’ Saying this, the king wept bitterly. Overcome with remorse and sorrowful at the thought of Vidura, he again spoke to Sanjaya out of brotherly love, saying, ‘O Sanjaya, go find out if my brother, whom I foolishly cast out in my anger, is still alive! That wise brother of mine, with boundless intelligence, has never committed even the slightest wrongdoing; instead, he has suffered greatly because of me! Search for him, O wise one, and bring him back; otherwise, O Sanjaya, I will give up my life!’”
“Vaisampayana continued, ‘Hearing these words of the king, Sanjaya expressed his approbation, and saying ‘So be it,’ went in the direction of the Kamyaka woods. And arriving without loss of time at the forest where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin, seated with Vidura, in the midst of Brahmanas by thousands and guarded by his brothers, even like Purandara in the midst of the celestials! And approaching Yudhishthira, Sanjaya worshipped him duly and was received with due respect by Bhima and Arjuna and the twins. And Yudhishthira made the usual enquiries about his welfare and when he had been seated at his ease, he disclosed the reason of his visit, in these words, ‘King Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee! Returning unto him without loss of time, do thou revive the king! And, O thou best of men, with the permission of these Kuru princes—these foremost of men—it behoveth thee, at the command of that lion among kings, to return unto him!
“Vaisampayana continued, ‘After hearing the king's words, Sanjaya agreed and said, ‘Sure,’ then headed toward the Kamyaka woods. He quickly reached the forest where the Pandavas lived and saw Yudhishthira dressed in deer-skin, sitting with Vidura, surrounded by thousands of Brahmanas, and protected by his brothers, just like Purandara among the celestials! Sanjaya approached Yudhishthira, respectfully worshipped him, and was welcomed appropriately by Bhima, Arjuna, and the twins. Yudhishthira asked about his well-being, and once Sanjaya was comfortably seated, he revealed the purpose of his visit, saying, ‘King Dhritarashtra, son of Amvika, has remembered you, O Kshatta! Without delay, go back to him and uplift the king! And, O best of men, with the permission of these Kuru princes—these great men—you must return to him at the request of that lion among kings!’
Vaisampayana continued, ‘Thus addressed by Sanjaya, the intelligent Vidura, ever attached to his relatives, with the permission of Yudhishthira returned to the city named after the elephant. And after he had approached the king, Dhritarashtra of great energy, the son of Amvika, addressed him, saying, ‘From my good luck alone, O Vidura, thou, O sinless one, of conversant with morality, hast come here remembering me! And, O thou bull of the Bharata race, in thy absence I was beholding myself, sleepless through the day and the night, as one that hath been lost on earth!’ And the king then took Vidura on his lap and smelt his head, and said, ‘Forgive me, O sinless one, the words in which thou wert addressed by me!’ And Vidura said, ‘O king, I have forgiven thee. Thou art my superior, worthy of the highest reverence! Here am I, having come back, eagerly wishing to behold thee! All virtuous men, O tiger among men, are (instinctively) partial towards those that are distressed! This, O king, is scarcely the result of deliberation! (My partiality to the Pandavas proceedeth from this cause)! O Bharata, thy sons are as dear to me as the sons of Pandu, but as the latter are now in distress, my heart yearneth after them!
Vaisampayana continued, "After being addressed by Sanjaya, the wise Vidura, always loyal to his family, returned to the city named after the elephant with Yudhishthira's permission. Once he approached the king, Dhritarashtra, the strong son of Amvika, he said, 'By my good fortune, O Vidura, you, the virtuous one who understands morality, have come here remembering me! And, O you who stand strong among the Bharatas, in your absence, I have spent the day and night sleepless, feeling lost on this earth!' The king then embraced Vidura and smelled his head, saying, 'Forgive me, O sinless one, for the words I spoke to you!' Vidura replied, 'O king, I have forgiven you. You are my superior, worthy of utmost respect! Here I am, back again, eager to see you! All good people, O leader among men, naturally feel for those who are suffering! This, O king, is hardly a matter of careful thought! (My inclination towards the Pandavas comes from this reason)! O Bharata, your sons are as dear to me as the sons of Pandu, but since the latter are currently in trouble, my heart longs for them!'"
“Vaisampayana continued, ‘And addressing each other thus in apologetic speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt themselves greatly happy!’”
“Vaisampayana continued, ‘And speaking to each other in sincere apologies, the two noble brothers, Vidura and Dhritarashtra, felt very happy!’”
SECTION VII
“Vaisampayana said, ‘Hearing that Vidura had returned, and that the king had consoled him, the evil-minded son of Dhritarashtra began to burn in grief. His understanding clouded by ignorance, he summoned the son of Suvala, and Karna and Dussasana, and addressed them saying, ‘The learned Vidura, the minister of the wise Dhritarashtra, hath returned! The friend of the sons of Pandu, he is ever engaged in doing what is beneficial to them. So long as this Vidura doth not succeed in inducing the king to bring them back, do ye all think of what may benefit me! If ever I behold the sons of Pritha return to the city, I shall again be emaciated by renouncing food and drink, even though there be no obstacle in my path! And I shall either take poison or hang myself, either enter the pyre or kill myself with my own weapons. But I shall never be able to behold the sons of Pandu in prosperity!
“Vaisampayana said, ‘When he heard that Vidura had come back and that the king had consoled him, the malicious son of Dhritarashtra was consumed by grief. Misled by ignorance, he called upon the son of Suvala, Karna, and Dussasana, and said to them, ‘The wise Vidura, the advisor of the clever Dhritarashtra, has returned! He is a friend to the sons of Pandu, always working for their benefit. As long as this Vidura does not convince the king to bring them back, focus on what can benefit me! If I ever see the sons of Pritha return to the city, I will again waste away from giving up food and drink, even if there’s nothing blocking my way! I will either poison myself or hang myself, either jump into the fire or kill myself with my own weapons. But I will never be able to see the sons of Pandu thrive!’”
“Sakuni said, ‘O king, O lord of the earth, what folly hath taken possession of thee! The Pandavas have gone to the forest, having given a particular pledge, so that what thou apprehendest can never take place! O bull of the Bharata race, the Pandavas ever abide by the truth. They will never, therefore, accept the words of thy father! If however, accepting the commands of the king, they come back to the capital, violating their vow, even this would be our conduct, viz., assuming, an aspect of neutrality, and in apparent obedience to the will of the monarch, we will closely watch the Pandavas, keeping our counsels!’
“Sakuni said, ‘O king, O ruler of the land, what madness has taken hold of you! The Pandavas have gone to the forest, keeping to a specific promise, so what you fear cannot happen! O strong one of the Bharata lineage, the Pandavas always stick to the truth. They will never, therefore, accept your father's words! However, if they do return to the capital, breaking their vow in obedience to the king's orders, even then our approach will be this: appearing neutral and seemingly following the monarch's wishes, we will closely observe the Pandavas, keeping our plans to ourselves!’”
“Dussasana said, ‘O uncle of great intelligence, it is even as thou sayest! The words of wisdom thou utterest always recommend themselves to me!’”Karna said, ‘O Duryodhana, all of us seek to accomplish thy will and, O king, I see that unanimity at present prevaileth among us! The sons of Pandu, with passions under complete control, will never return without passing away the promised period. If, however, they do return from failing sense, do thou defeat them again at dice.’
"Dussasana said, 'Oh uncle of great wisdom, you’re absolutely right! The wise words you speak always resonate with me!' Karna responded, 'Oh Duryodhana, we are all committed to doing your bidding, and, oh king, I can see that we are united in this moment! The sons of Pandu, fully in control of their emotions, will not return until the promised time has passed. But if they do come back due to some lapse in judgment, make sure to defeat them again at dice.'"
“Vaisampayana said, ‘Thus addressed by Karna, king Duryodhana with cheerless heart, averted his face from his counsellors. Marking all this, Karna expanding his beautiful eyes, and vehemently gesticulating in anger, haughtily addressed Duryodhana and Dussasana and Suvala’s son saying, ‘Ye princes, know ye my opinion! We are all servants of the king (Duryodhana) waiting upon him with joined palms! We should, therefore, do what is agreeable to him! But we are not always able to seek his welfare with promptness and activity (owing to our dependence on Dhritarashtra)! But let us now, encased in mail and armed with our weapons, mount our cars and go in a body to slay the Pandavas now living in the forest! After the Pandavas have been quieted and after they have gone on the unknown journey, both ourselves and the sons of Dhritarashtra will find peace! As long as they are in distress, as long as they are in sorrow, as long as they are destitute of help, so long are we a match for them! This is my mind!’
“Vaisampayana said, ‘After being spoken to by Karna, king Duryodhana, feeling downhearted, turned away from his advisors. Noticing this, Karna, his eyes wide with anger and gesturing passionately, boldly addressed Duryodhana, Dussasana, and Suvala’s son, saying, ‘You princes, listen to my thoughts! We are all loyal servants of the king (Duryodhana), serving him with our hands together! So, we should do what pleases him! However, we often can’t act for his benefit quickly and decisively because we're under Dhritarashtra's control! But now, let’s put on our armor, grab our weapons, and unite to take down the Pandavas who are living in the forest! Once the Pandavas are dealt with and have gone away, both we and the sons of Dhritarashtra will find peace! As long as they are suffering, as long as they are sorrowful, as long as they are without support, we are their equals! This is my opinion!’”
‘Hearing those words of the charioteer’s son, they repeatedly applauded him, and at last exclaimed, ‘Very well!’ And saying this each of them mounted his car, and sanguine of success, they rushed in a body to slay the sons of Pandu. And knowing by his spiritual vision that they had gone out, the master Krishna-Dwaipayana of pure soul came upon them, and commanded them to desist. And sending them away, the holy one, worshipped by all the worlds, quickly appeared before the king whose intelligence served the purposes of eye-sight, and who was then seated (at his ease). And the holy one addressed the monarch thus.’”
‘Hearing those words from the charioteer's son, they cheered him on, and finally exclaimed, ‘Great!’ After saying this, each of them got onto their chariot, feeling confident about their success, and they charged together to attack the sons of Pandu. Sensing through his spiritual insight that they had set out, the master Krishna-Dwaipayana, a pure soul, approached them and told them to stop. After sending them away, the holy one, revered by all realms, quickly appeared before the king, whose wisdom was like clear vision, and who was then seated comfortably. The holy one addressed the monarch in this way.’
SECTION VIII
“Vyasa said, ‘O wise Dhritarashtra, hear what I say! I will tell thee that which is for the great good of all the Kauravas! O thou of mighty arms, it hath not pleased me that the Pandavas have gone to the forest dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on the expiration of the thirteenth year, recollecting all their woes, they may shower death-dealing weapons, even like virulent poison, upon the Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with ire, seek to slay the sons of Pandu for the sake of their kingdom? Let the fool be restrained; let thy son remain quiet! In attempting to slay the Pandavas in exile, he will only lose his own life. Thou art as honest as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona, O thou of great wisdom, dissension with one’s own kin are forbidden, sinful and reprehensible! Therefore, O king, it behoveth thee to desist from such acts! And, O Bharata, Duryodhana looketh with such jealousy towards the Pandavas that great harm would be the consequence, if thou didst not interfere. Or let this wicked son of thine, O monarch, along and unaccompanied, himself go to the forest and live with the sons of Pandu. For then, if the Pandavas, from association, feel an attachment for Duryodhana, then, O king of men, good fortune may be thine. (This, however, may not be)! For it hath been heard that one’s congenital nature leaveth him not till death. But what do Bhishma and Drona and Vidura think? What also dost thou think? That which is beneficial should be done while there is time, else thy purposes will be unrealised.’”
“Vyasa said, ‘O wise Dhritarashtra, listen to what I have to say! I’m going to tell you what’s best for all the Kauravas! O mighty one, I am not happy that the Pandavas have been dishonestly defeated at dice by Duryodhana and his allies and sent to the forest! O Bharata, when the thirteenth year ends, remembering all their suffering, they might unleash deadly weapons upon the Kauravas, like a toxic poison! Why does your wicked son, always consumed with anger, seek to kill the sons of Pandu for the sake of their kingdom? Let that fool be restrained; let your son stay calm! If he tries to kill the Pandavas while they're in exile, he will only end up losing his own life. You are as righteous as the wise Vidura, Bhishma, ourselves, or Kripa, or Drona, O wise one; fighting with your own kin is forbidden, sinful, and wrong! Therefore, O king, you should stop such actions! And, O Bharata, Duryodhana is so jealous of the Pandavas that disaster will follow if you don’t take action. Or let this wicked son of yours, O monarch, go to the forest alone and live with the sons of Pandu. For then, if the Pandavas form a bond with Duryodhana through their interactions, good fortune may come to you, O king of men. (Though, this might not happen)! For it is said that a person's nature doesn’t change until death. But what do Bhishma, Drona, and Vidura think? What do you think? What is beneficial should be done while there’s still time; otherwise, your goals will be unattainable.’”
SECTION IX
“Dhritarashtra said, ‘O holy one, I did not like this business of gambling, but, O Muni, I think, I was made to consent to it drawn by fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this game at dice. No doubt, it was begot of folly. And, O thou who delightest in the observance of vows, O illustrious one, knowing everything yet influenced by paternal affection, I am unable to cast off my senseless son, Duryodhana!’
“Dhritarashtra said, ‘O holy one, I didn’t like this gambling idea, but, O sage, I feel like I was forced into it by fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari were in favor of this dice game. It was clearly foolish. And, O you who take pleasure in keeping vows, O illustrious one, even knowing everything, my paternal love prevents me from abandoning my reckless son, Duryodhana!’”
“Vyasa said, ‘O king, O son of Vichitravirya, what thou sayest is true! We know it well that a son is the best of all things and that there is nothing that is so good as a son. Instructed by the tears of Suravi, Indra came to know that the son surpasseth in worth other valuable possessions. O monarch, I will, in this connection, relate to thee that excellent and best of stories, the conversation between Indra and Suravi. In days of yore, Suravi, the mother of cows was once weeping in the celestial regions. O child, Indra took compassion upon her, and asked her, saying, ‘O auspicious one! why dost thou weep? Is everything well with the celestials? Hath any misfortune, ever so little, befallen the world of men or serpents?’ Suravi replied, ‘No evil hath befallen thee that I perceive. But I am aggrieved on account of my son, and it is therefore, O Kausika, that I weep! See, O chief of the celestials, yonder cruel husbandman is belabouring my weak son with the wooden stick, and oppressing him with the (weight of the) plough, in consequence of which my child agitated with agony is falling upon the ground and is at the point of death. At sight of this, O lord of the celestials, I am filled with compassion, and my mind is agitated! The one that is the stronger of the pair is bearing his burthen of greater weight (with ease), but, O Vasava, the other is lean, and weak and is a mass of veins and arteries! He beareth his burthen with difficulty! And it is for him that I grieve. See, O Vasava, sore inflicted with the whip, and harassed exceedingly, he is unable to bear his burthen. And it is for him that, moved by grief, I weep in heaviness of heart and these tears of compassion trickle down my eyes!’
Vyasa said, "O king, son of Vichitravirya, what you say is true! We know well that a son is the best of all things and that nothing is as good as a son. Touched by Suravi's tears, Indra realized that a son is worth more than any other valuable possession. O monarch, in this context, I will share with you that remarkable and important story—the conversation between Indra and Suravi. Long ago, Suravi, the mother of cows, was once weeping in the heavenly realms. O child, Indra felt compassion for her and asked, 'O auspicious one! Why are you crying? Is everything alright in the celestial realm? Has any misfortune, however small, come upon the world of humans or serpents?' Suravi replied, 'No harm has befallen you that I can see. But I am troubled because of my son, and that is why I weep! Look, O chief of the celestials, that cruel farmer is beating my weak son with a wooden stick and burdening him with the plow, causing my child to writhe in agony and collapse to the ground, nearly lifeless. Seeing this, O lord of the celestials, I am filled with compassion, and my mind is disturbed! The stronger one of the two carries his heavier load with ease, but, O Vasava, the other is frail and weak, just a mass of veins and arteries! He struggles under the weight! It is for him that I grieve. Look, O Vasava, he is sorely whipped and severely harassed; he cannot bear his burden. And it is for him that, filled with sorrow, I weep with a heavy heart, and these tears of compassion fall from my eyes!'"
“Sakra said, ‘O fair one, when thousands of thy son are (daily) oppressed, why dost thou grieve for one under infliction?’ Suravi replied. ‘Although I have a thousand offspring, yet my affections flow equally towards all! But, O Sakra, I feel greater compassion for one that is weak and innocent!’
“Sakra said, ‘Oh beautiful one, when thousands of your sons are being oppressed every day, why do you mourn for just one who is suffering?’ Suravi replied, ‘Even though I have a thousand children, my love and compassion go out to all of them equally! But, oh Sakra, I feel a deeper compassion for the one who is weak and innocent!’”
“Vyasa continued, ‘Then Indra having heard these words of Suravi, was much surprised, and O thou of the Kuru race, he became convinced that a son is dearer than one’s life! And the illustrious chastiser of Paka thereupon suddenly poured there a thick shower and caused obstruction to the husbandman’s work. And as Suravi said, thy affections, O king, equally flow towards all thy sons. Let them be greater towards those that are weak! And as my son Pandu is to me, so art thou, O son, and so also Vidura of profound wisdom! It is out of affection that I tell you all this! O Bharata, thou art possessed of a hundred and one sons, but Pandu hath only five. And they are in a bad plight and passing their days in sorrow. How may they save their lives, how may they thrive such thoughts regarding the distressed sons of Pritha continually agitate my soul! O king of the earth, if thou desirest all the Kauravas to live, let thy son Duryodhana make peace with the Pandavas!’”
“Vyasa continued, ‘When Indra heard Suravi’s words, he was very surprised, and oh, you of the Kuru lineage, he became convinced that a son is dearer than life itself! Then the great punisher of Paka suddenly unleashed a heavy downpour, hindering the farmer’s work. And as Suravi said, your feelings, king, should flow equally towards all your sons. Have even more compassion for those who are weak! Just as Pandu is like a son to me, so you are to me, and so is Vidura, who is deeply wise! It’s out of love that I share all this with you! Oh Bharata, you have a hundred and one sons, but Pandu has only five. They are struggling and living in sorrow. How can they save their lives? How can they prosper? These thoughts about the suffering sons of Pritha constantly trouble my heart! Oh king of the earth, if you want all the Kauravas to survive, let your son Duryodhana make peace with the Pandavas!’”
SECTION X
“Dhritarashtra said, ‘O Muni of profound wisdom, it is even as thou sayest! I know it well as do all these kings! Indeed, what thou considerest to be beneficial for the Kurus was pointed out to me, O Muni, by Vidura and Bhishma and Drona. And, if I deserve thy favour, and if thou hast kindness for the Kurus, do thou exhort my wicked son Duryodhana!’
“Dhritarashtra said, ‘O wise sage, you are right! I know this well, as do all these kings! Indeed, what you believe is best for the Kurus was pointed out to me by Vidura, Bhishma, and Drona. And if I am worthy of your favor, and if you care for the Kurus, please advise my wicked son Duryodhana!’”
“Vyasa said, ‘O king, after having seen the Pandava brothers, here cometh the holy Rishi Maitreya, with the desire of seeing us. That mighty Rishi, O king, will admonish thy son for the welfare of this race. And, O Kauravya, what he adviseth must be followed undoubtingly, for if what he recommendeth is not done, the sage will curse thy son in anger.’
“Vyasa said, ‘O king, after seeing the Pandava brothers, here comes the holy sage Maitreya, eager to meet us. That powerful sage, O king, will advise your son for the benefit of this lineage. And, O Kauravya, you must follow his advice without doubt, because if his recommendations are ignored, the sage will curse your son in anger.’”
“Vaisampayana continued, ‘Saying this, Vyasa departed, and Maitreya made his appearance. And the king with his son respectfully received that way-worn chief of Munis, with offerings of the Arghya and other rites. And king Dhritarashtra, the son of Amvika, in words of respect thus addressed the sage, ‘O holy one, hath journey from the Kuru-jangala been a pleasant one? Are those heroes, the five Pandavas living happily? Do those bulls of the Kuru race intend to stay out their time? Will the brotherly affection of the Kauravas ever be impaired?’
“Vaisampayana continued, ‘After saying this, Vyasa left, and Maitreya arrived. The king and his son welcomed the weary sage with offerings of Arghya and other rituals. King Dhritarashtra, son of Amvika, respectfully addressed the sage, ‘O holy one, was your journey from Kuru-jangala a pleasant one? Are the five Pandavas living happily? Do those mighty men of the Kuru lineage plan to live out their days here? Will the brotherly bond among the Kauravas ever be broken?’”
“Maitreya said, ‘Setting out on a pilgrimage to the different shrines, I arrived at Kuru-jangala, and there I unexpectedly saw Yudhishthira the just in the woods of Kamyaka. And, O exalted one, many Munis had come there to behold the high-souled Yudhishthira, dwelling in an ascetic asylum, clad in deer-skin and wearing matted locks. It was there, O king of kings, that I heard of the grave error committed by thy sons and the calamity and terrible danger arisen from dice that had overtaken them. Therefore, it is that I have come to thee, for the good of the Kauravas, since, O exalted one, my affection is great for thee and I am delighted with thee! O king, it is not fit that thy sons should on any account quarrel with one another, thyself and Bhishma living. Thou art, O king, the stake at which bulls are tied (in treading cord), and thou art competent to punish and reward! Why dost thou overlook then this great evil that is about to overtake all? And, O descendant of the Kurus, for those wrongs that have been perpetrated in thy court, which are even like the acts of wretched outcasts, thou art not well-thought amongst the ascetics!’
“Maitreya said, ‘While on a pilgrimage to various shrines, I arrived in Kuru-jangala, where I unexpectedly encountered Yudhishthira the just in the woods of Kamyaka. Many sages had gathered there to see the noble Yudhishthira, living in an ascetic hermitage, dressed in deer-skin and with matted hair. It was there, O king of kings, that I learned about the serious mistake made by your sons and the disaster and terrible danger that the game of dice has brought upon them. That’s why I’ve come to you, for the sake of the Kauravas, since my affection for you is strong and I am pleased with you! O king, it is not right for your sons to quarrel with each other while you and Bhishma are still alive. You are, O king, the anchor that holds everything together, and you have the power to penalize and reward! Why do you ignore this great evil that is about to affect everyone? And, O descendant of the Kurus, because of the wrongs committed in your court, which are akin to the actions of lowly outcasts, you are not well-regarded among the ascetics!’”
“Vaisampayana continued, ‘Then turning to the wrathful prince Duryodhana, the illustrious Rishi Maitreya addressed him in these soft words, ‘O mighty-armed Duryodhana, O best of all eloquent men, O illustrious one, give heed unto the words I utter for my good! O king, seek not to quarrel with the Pandavas! And, O bull among men, compass thou thy own good as also of the Pandavas, of the Kurus and of the world! All those tigers among men are heroes of high prowess in war, gifted with the strength of ten thousand elephants, with bodies hard as the thunderbolt, holding fast by their promises, and proud of their manliness! they have slain the enemies of the celestials—those Rakshasas capable of assuming any form at will, such as were headed by Hidimva and Kirmira! When those high-souled ones went from hence that Rakshasa of fierce soul obstructed their nocturnal path even like an immoveable hill. And even as a tiger slayeth a little deer, Bhima, that foremost of all endued with strength, and ever delighted in fight, slew that monster. Consider also, O king, how while out on his campaign of conquest, Bhima slew in battle that mighty warrior, Jarasandha, possessing the strength of ten thousand elephants. Related to Vasudeva and having the sons of king Drupada as their brothers-in-law, who that is subject to decrepitude and death would undertake to cope with them in battle? O bull of the Bharata race, let there be peace between thee and Pandavas! Follow thou my counsels and surrender not thyself to anger!
Vaisampayana continued, “Then, turning to the angry prince Duryodhana, the renowned sage Maitreya spoke to him in gentle words, ‘O powerful Duryodhana, you who are the best of all speakers, you who are famous, listen to what I say for your own good! O king, do not seek to fight with the Pandavas! And, O strong man, look out for your own benefit as well as that of the Pandavas, the Kurus, and the world! All those tigers among men are heroes with great skill in battle, strong as ten thousand elephants, with bodies tough as a thunderbolt, committed to their promises, and proud of their courage! They have defeated the enemies of the gods—those Rakshasas who can change forms at will, like Hidimva and Kirmira! When those noble ones left here, that fierce Rakshasa blocked their night journey like an unmovable mountain. Just as a tiger takes down a fawn, Bhima, the strongest of all, who loves to fight, killed that monster. Also, consider, O king, how on his campaign, Bhima defeated in battle the mighty warrior Jarasandha, who has the strength of ten thousand elephants. With ties to Vasudeva and Drupada's sons as their brothers-in-law, who, facing old age and death, would dare to challenge them in battle? O pride of the Bharata lineage, let there be peace between you and the Pandavas! Follow my advice and don’t give in to anger!”
‘O king, thus admonished by Maitreya, Duryodhana began to slap his thigh resembling the trunk of the elephant, and smilingly began to scratch the ground with his foot. And the wicked wretch spake not a word, but hung down his head. And, O monarch, beholding Duryodhana thus offer him a slight by scratching the earth silently, Maitreya became angry. And, as if commissioned by fate, Maitreya, the best of Munis, overwhelmed by wrath, set his mind upon cursing Duryodhana! And then, with eyes red in anger, Maitreya, touching water, caused the evil-minded son of Dhritarashtra, saying, ‘Since, slighting me thou declinest to act according to my words, thou shalt speedily reap the fruit of this thy insolence! In the great war which shall spring out of the wrongs perpetrated by thee, the mighty Bhima shall smash that thigh of thine with a stroke of his mace!
“King, after being warned by Maitreya, Duryodhana started to slap his thigh, which was like an elephant's trunk, and began to scratch the ground with his foot while smiling. The wicked man didn’t say a word but kept his head down. And, seeing Duryodhana give him a slight by silently scratching the earth, Maitreya became angry. As if commanded by fate, Maitreya, the wisest of sages, filled with wrath, decided to curse Duryodhana! With eyes blazing with anger, Maitreya touched water and addressed the evil-minded son of Dhritarashtra, saying, ‘Since you refuse to follow my advice and disrespect me, you will soon face the consequences of your arrogance! In the great war that will arise from the wrongs you have done, the mighty Bhima will crush that thigh of yours with a blow from his mace!’
‘When the Muni had spoken so, king Dhritarashtra began to pacify the sage, in order that what he had said might not happen. But Maitreya said, ‘O king, if thy son concludeth peace with the Pandavas, this curse of mine, O child, will not take effect, otherwise it must be as I have said!’
‘When the Muni finished speaking, King Dhritarashtra started to appease the sage, hoping to prevent the things he mentioned from happening. But Maitreya said, ‘O king, if your son makes peace with the Pandavas, my curse, O child, will not come to pass. Otherwise, it will happen just as I’ve said!’
“Vaisampayana said, ‘Desirous of ascertaining the might of Bhima, that foremost of kings, the father of Duryodhana, then asked Maitreya, saying, ‘How was Kirmira slain by Bhima?’
“Vaisampayana said, ‘Wanting to know the strength of Bhima, the top king and father of Duryodhana, asked Maitreya, ‘How did Bhima kill Kirmira?’”
“Maitreya said, ‘I shall not speak again unto thee, O king, for my words are not regarded by thy son. After I have gone away, Vidura will relate everything unto thee!’ And saying this, Maitreya went away to the place whence he had come. And Duryodhana also went out perturbed at the tidings of Kirmira’s death (at the hand of Bhima).’”
“Maitreya said, ‘I won’t speak to you again, O king, because your son doesn’t listen to my words. After I’m gone, Vidura will tell you everything!’ With that, Maitreya left for the place he had come from. Duryodhana also went out, troubled by the news of Kirmira’s death (at the hands of Bhima).”
SECTION XI
(Kirmirabadha Parva)
“Dhritarashtra said, ‘O Kshatta, I am desirous to hear of the destruction of Kirmira! Do thou tell me how the encounter took place between the Rakshasa and Bhimasena!’
“Dhritarashtra said, ‘O Kshatta, I want to hear about the defeat of Kirmira! Please tell me how the confrontation happened between the Rakshasa and Bhimasena!’”
“Vidura said, ‘Listen to the story of that feat of Bhimasena of super human achievements! I have often heard of it in course of my conversation with the Pandavas (while I was with them)
“Vidura said, ‘Listen to the story of Bhimasena's incredible achievements! I’ve often heard about it during my conversations with the Pandavas when I was with them.
‘O foremost of kings, defeated at dice the Pandavas departed from hence and travelling for three days and nights they at length reached those woods that go by the name of Kamyaka. O king, just after the dreadful hour of midnight when all nature is asleep, when man-eating Rakshasas of terrible deeds begin to wander, the ascetics and the cowherds and other rangers of the forest used to shun the woods of Kamyaka and fly to a distance from fear of cannibals. And, O Bharata, as the Pandavas were at this hour entering those woods a fearful Rakshasa of flaming eyes appeared before them with a lighted brand, obstructing their path. And with outstretched arms and terrible face, he stood obstructing the way on which those perpetuators of the Kuru race were proceeding. With eight teeth standing out, with eyes of coppery hue, and with the hair of his head blazing and standing erect, the fiend looked like a mass of clouds reflecting the rays of the sun or mingled with lightning flashes and graced with flocks of cranes underneath on their wings. And uttering frightful yells and roaring like a mass of clouds charged with rain, the fiend began to spread the illusion proper to his species. Hearing that terrible roar, birds along with other creatures that live on land or in water, began to drop down in all directions, uttering cries of fear. And in consequence of the deer and the leopards and the buffaloes and the bears flying about in all directions, it seemed as if the forest itself was in motion. And swayed by the wind raised by the sighs of the Rakshasa, creepers growing at a great distance seemed to embrace the trees with their arms of coppery leaves. And at that moment, a violent wind began to blow, and the sky became darkened with the dust that covered it. And as grief is the greatest enemy of the object of the five senses, even so appeared before the Pandavas that unknown foe of theirs. And beholding the Pandavas from a distance clad in black deer-skins, the Rakshasa obstructed their passage through the forest even like the Mainaka mountain. And at the sight of him never seen before the lotus-eyed Krishna, agitated with fear, closed her eyes. And she whose braids had been dishevelled by the hand of Dussasana, stationed in the midst of the five Pandavas, looked like a stream chafing amid five hills. And seeing her overwhelmed with fear the five Pandavas supported her as the five senses influenced by desire adhere to the pleasures relating to their objects. And Dhaumya of great (ascetic) energy, in the presence of the sons of Pandu, destroyed the fearful illusion that had been spread by the Rakshasa, by applying various mantras, calculated to destroy the Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of crooked ways, capable of assuming any form at will, expanded his eyes in wrath and seemed like death himself. Then king Yudhishthira, endued with great wisdom, addressed him saying, ‘Who art thou, and whose (son)? Tell us what we should do for thee.’ The Rakshasa thus addressed, answered Yudhishthira the just, saying, ‘I am the brother of Vaka, the celebrated Kirmira. I live at ease in these deserted woods of Kamyaka, daily procuring my food by vanquishing men in fight. Who are ye that have come near me in the shape of my food? Defeating ye all in fight, I will eat ye with pleasure.’
‘O foremost of kings, after losing to dice, the Pandavas left this place and traveled for three days and nights until they finally arrived at the woods known as Kamyaka. O king, just after the terrifying hour of midnight when all of nature is asleep, and when man-eating Rakshasas known for their dreadful deeds begin to roam, the ascetics, cowherds, and other forest dwellers typically avoided the Kamyaka woods, fearing the cannibals. And, O Bharata, as the Pandavas entered those woods at that hour, a fearsome Rakshasa with fiery eyes appeared before them, holding a burning brand and blocking their path. With outstretched arms and a terrifying face, he stood in the way of those descendants of the Kuru lineage. With eight protruding teeth, copper-colored eyes, and hair that blazed and stood upright, the fiend resembled a mass of clouds illuminated by the sun or mingled with flashes of lightning, adorned with flocks of cranes flying underneath. Letting out horrific yells and roaring like dark rain-laden clouds, the fiend began to unleash his species-specific illusion. Hearing that terrible roar, birds and various creatures, whether terrestrial or aquatic, started to drop in fear, scattering in all directions. As the deer, leopards, buffaloes, and bears fled wildly, it seemed as though the entire forest was in motion. Swaying in the wind created by the Rakshasa’s sighs, creepers far away seemed to wrap around the trees with their coppery leaves. At that moment, a violent wind began to blow, and the sky darkened with dust that filled the air. And just as grief is the greatest enemy of the senses, so too did that unknown foe present himself before the Pandavas. Spotting the Pandavas from a distance, dressed in black deer-skins, the Rakshasa obstructed their journey through the forest like the mountain Mainaka. At the sight of him, never seen before, the lotus-eyed Krishna, filled with fear, closed her eyes. And she, whose hair had been disheveled by Dussasana, stood amidst the five Pandavas, looking like a stream caught between five hills. Seeing her overwhelmed by fear, the five Pandavas supported her, just as the five senses, influenced by desire, cling to their pleasurable objects. Dhaumya, with great ascetic power, stood before the sons of Pandu and dispelled the terrifying illusion created by the Rakshasa through various mantras designed to defeat him. When he saw his illusion shattered, the mighty Rakshasa, skilled in changing shapes at will, became furious and glared with expanded eyes, resembling death itself. Then King Yudhishthira, endowed with great wisdom, spoke to him, saying, ‘Who are you, and whose son are you? Tell us what we can do for you.’ The addressed Rakshasa responded to Yudhishthira the Just, saying, ‘I am the brother of Vaka, the infamous Kirmira. I reside comfortably in these deserted Kamyaka woods, feeding myself daily by defeating men in combat. Who are you to approach me in the guise of my food? Defeating you all in battle, I will feast on you with pleasure.’
“Vaisampayana continued, ‘O Bharata, hearing these words of the wretch, Yudhishthira announced his own name and lineage, saying, ‘I am king Yudhishthira the just, the son of Pandu, of whom thou mayst have heard. Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and the others, in course of my wanderings, come into this terrible forest which is thy dominion, desirous of passing my period of exile here!’
“Vaisampayana continued, ‘O Bharata, after hearing the words of the scoundrel, Yudhishthira revealed his name and heritage, saying, ‘I am King Yudhishthira the Just, the son of Pandu, whom you may have heard of. Having lost my kingdom, I, along with my brothers Bhimasena and Arjuna and the others, have come into this dreadful forest that is under your control, intending to spend my exile here!’”
“Vidura continued, ‘Kirmira said unto Yudhishthira, ‘By good luck it is that fate hath accomplished today my long-accomplished desire! With weapons upraised have I been continually ranging the entire earth with the object of slaying Bhima. But Bhima I had found not. By good luck it is that slayer of my brother, whom I had been seeking so long, hath come before me! It was he who in the disguise of a Brahmana slew my dear brother Vaka in the Vetrakiya forest by virtue of his science. He hath truly no strength of arms! It is also this one of wicked soul who formerly slew my dear friend Hidimva, living in this forest and ravished his sister! And that fool hath now come into this deep forest of mine, when the night is half spent, even at the time when we wander about! Today I will wreak my long-cherished vengeance upon him, and I will today gratify (the manes of) Vaka with his blood in plenty! By slaying this enemy of the Rakshasas, I shall today be freed from the debt I owe to my friend and my brother, and thereby attain supreme happiness! If Bhimasena was let free formerly by Vaka, today, I will devour him in thy sight, O Yudhishthira! And even as Agastya ate up and digested the mighty Asura (Vatapi) I will eat up and digest this Bhima!’
“Vidura continued, ‘Kirmira said to Yudhishthira, ‘It’s by good luck that fate has finally granted me my long-held desire today! I have been searching everywhere on this earth to kill Bhima but haven’t found him. Now, by chance, the slayer of my brother, whom I’ve been looking for, has come before me! He disguised himself as a Brahmana and killed my dear brother Vaka in the Vetrakiya forest using his skills. He truly has no real strength! It’s also this wicked person who previously killed my dear friend Hidimva, who lived in this forest, and took his sister! And that fool has wandered into my deep forest now, when half the night is gone, just when we are out and about! Today, I will take my long-desired revenge on him, and I will satisfy Vaka’s spirit with plenty of his blood! By killing this enemy of the Rakshasas, I will finally repay my debt to my friend and brother, and achieve true happiness! If Bhimasena was spared by Vaka before, today, I will devour him in your sight, O Yudhishthira! Just as Agastya consumed and digested the mighty Asura (Vatapi), I will consume and digest this Bhima!’”
“Vidura continued, ‘Thus addressed by the Rakshasa, the virtuous Yudhishthira, steadfast in his pledges, said, ‘It can never be so,—and in anger rebuked the Rakshasa.’ The mighty-armed Bhima then tore up in haste a tree of the length of ten Vyasas and stripped it of its leaves. And in the space of a moment the ever-victorious Arjuna stringed his bow Gandiva possessing the force of the thunderbolt. And, O Bharata, making Jishnu desist, Bhima approached that Rakshasa still roaring like the clouds and said unto him, ‘Stay! Stay!’ And thus addressing the cannibal, and tightening the cloth around his waist, and rubbing his palms, and biting his nether lip with his teeth, and armed with the tree, the powerful Bhima rushed towards the foe. And like unto Maghavat hurling his thunderbolt, Bhima made that tree, resembling the mace of Yama himself descend with force on the head of the cannibal. The Rakshasa, however, was seen to remain unmoved at that blow, and wavered not in the conflict. On the other hand, he hurled his lighted brand, flaming like lightning, at Bhima. But that foremost of warriors turned it off with his left foot in such a way that it went back towards the Rakshasa. Then the fierce Kirmira on his part, all on a sudden uprooting a tree darted to the encounter like unto the mace bearing Yama himself. And that fight, so destructive of the trees, looked like the encounter in days of yore between the brothers Vali and Sugriva for the possession of the same woman. And the trees struck at the heads of the combatants, were broken into shivers, like lotus-stalks thrown on the temples of infuriate elephants. And in that great forest, innumerable trees, crushed like unto reeds, lay scattered as rags. That encounter with trees between that foremost of Rakshasas and that best of men, O thou bull of the Bharata race, lasted but for a moment. Then taking up a crag, the angry Rakshasa hurled it at Bhima standing before him, but the latter wavered not. Then like unto Rahu going to devour the sun dispersing his rays with extended arms, the Rakshasa with out-stretched arms darted towards Bhima, who had remained firm under the blow inflicted with the crag. And tugging at and grappling with each other in diverse ways they appeared like two infuriate bulls struggling with each other. Or like unto two mighty tigers armed with teeth and claws, the encounter between them waxed fierce and hard. And remembering their (late) disgrace at the hands of Duryodhana, and proud of the strength of his arms, and conscious also of Krishna looking at him, Vrikodara began to swell in vigour. And fried with anger, Bhima seized the Rakshasa with his arms, as one elephant in rut seizeth another. And the powerful Rakshasa also in his turn seized his adversary, but Bhimasena that foremost of all men endued with strength, threw the cannibal down with violence. The sounds that in consequence of those mighty combatants pressing each other’s hands, were frightful and resembled the sounds of splintering bamboos. And hurling the Rakshasa down, seized him by the waist, and began to whirl him about, even as fierce hurricane shaketh a tree. And thus seized by the mighty Bhima, the fatigued Rakshasa, became faint, and trembling all over, he still pressed the (Pandava) with all his strength. And finding him fatigued, Vrikodara, twined his own arms round the foe, even as one bindeth a beast with cord. And the monster thereupon began to roar frightfully, as a trumpet out of order. And the mighty Vrikodara for a long while whirled the Rakshasa till the latter appeared to be insensible, and began to move convulsively. And finding the Rakshasa exhausted, the son of Pandu without loss of time took him up in his arms, and slew him like a beast. And placing his knee on the waist of that wretch of Rakshasa, Vrikodara began to press the neck of the foe with his hands. Then Bhima, dragging along the earth the bruised body of the Rakshasa with the eye-lids about to close, said, ‘O sinful wretch, thou wilt no more have to wipe away the tears of Hidimva or Vaka, for thou too art about to go to the mansions of Yama!’ And saying this, that foremost of men, his heart filled with wrath, beholding the Rakshasa destitute of clothing and ornaments, and insensible, and undergoing convulsions, let him dead. And after that Rakshasa of hue like the clouds had been slain, the son of that best of kings (Pandu) praised Bhima for his many qualities, and placing Krishna in their front, set out for the Dwaita woods.”
“Vidura continued, ‘After being addressed by the Rakshasa, the noble Yudhishthira, true to his vows, replied, ‘That will never happen,’ and rebuked the Rakshasa in anger.’ The strong Bhima then quickly uprooted a tree ten times the height of a man and stripped it of its leaves. In an instant, the ever-victorious Arjuna strung his bow Gandiva, which was as powerful as a thunderbolt. And, O Bharata, making Jishnu stop, Bhima approached that Rakshasa who was still roaring like thunderclouds and told him, ‘Stop! Stop!’ As he spoke to the cannibal, tightening the cloth around his waist, rubbing his palms, biting his lip, and armed with the tree, the powerful Bhima charged at his enemy. Like Indra throwing his thunderbolt, Bhima swung the tree, which looked like Yama's mace, down onto the Rakshasa’s head. However, the Rakshasa stood firm against the blow and did not falter in the fight. Instead, he threw a flaming brand at Bhima, which glowed like lightning. But the brave warrior deflected it with his left foot, sending it back toward the Rakshasa. Then, fierce Kirmira suddenly uprooted a tree and charged in like Yama wielding his mace. The fight, destructive to the trees, resembled the ancient battle between the brothers Vali and Sugriva over the same woman. Trees shattered like lotus stems thrown against raging elephants. In that vast forest, countless trees lay crushed like reeds, scattered like rags. That battle with trees between the great Rakshasa and the finest of men, O you bull of the Bharata clan, lasted only a moment. The angry Rakshasa then picked up a boulder and threw it at Bhima, who stood his ground. Then, like Rahu trying to devour the sun while blocking its rays with outstretched arms, the Rakshasa lunged at Bhima, who remained firm against the blow from the rock. They grappled with each other in various ways, looking like two furious bulls fighting. Or like two powerful tigers armed with teeth and claws, the contest between them grew fierce and grueling. Remembering their recent humiliation at Duryodhana’s hands, proud of his strength, and aware of Krishna watching, Vrikodara felt his power rising. Fueled by anger, Bhima seized the Rakshasa with his arms like an elephant in heat seizing another. The powerful Rakshasa retaliated and caught Bhima, but the mighty Bhima overpowered the cannibal and threw him down forcefully. The sounds from the mighty warriors pressing against each other were terrifying, resembling the sound of breaking bamboo. After tossing the Rakshasa down, Bhima grabbed him by the waist and began to whirl him like a furious hurricane shakes a tree. Seized by the mighty Bhima, the exhausted Rakshasa started to faint, trembling all over, yet still struggled against the Pandava with all his might. Seeing him fatigued, Vrikodara wrapped his arms around the enemy, just like binding a beast with ropes. The monster began to roar horribly, as if tormented. For a long time, the mighty Vrikodara spun the Rakshasa until he seemed insensible and moved weakly. Finding the Rakshasa worn out, the son of Pandu quickly picked him up and killed him like an animal. Pressing his knee against the Rakshasa’s waist, Vrikodara squeezed the enemy’s neck with his hands. Then, dragging the bruised body of the Rakshasa along the ground as its eyelids drooped, Bhima said, ‘O wretched sinner, you will no longer wipe away the tears of Hidimva or Vaka, for you are about to join Yama in death!’ Saying this, the foremost of men, filled with rage, saw the Rakshasa, stripped of clothes and ornaments, and insensible, then left him dead. After that cloud-colored Rakshasa was slain, the son of the best king (Pandu) praised Bhima for his many qualities, and, placing Krishna in front, they set out for the Dwaita woods.”
Vidura said, ‘It was thus, O lord of men, that Kirmira was slain in combat by Bhima, in obedience, O Kaurava, to the commands of Yudhishthira the just! And having rid the forest of its pest, the victorious Yudhishthira the just, began to live in that dwelling of theirs, with Draupadi. And those bulls of the Bharata race comforting Draupadi began to cheerfully extol Bhima with glad hearts. And after the Rakshasa had been slain, borne down by the might of Bhima’s arms, those heroes entered into the peaceful forest freed from its annoyance. Passing through the great forest I saw lying the body of the wicked and fearless Rakshasa slain by Bhima’s might. And, O Bharata, there I heard of this achievement of Bhima from those Brahmanas who have assembled round the Pandavas.’
Vidura said, “So, O lord of men, Kirmira was defeated in battle by Bhima, following the instructions of the just Yudhishthira! After clearing the forest of its threat, the victorious Yudhishthira began living there with Draupadi. The strong men of the Bharata clan comforted Draupadi and joyfully praised Bhima with enthusiastic hearts. After the Rakshasa was killed, overpowered by Bhima’s strength, those heroes entered the peaceful forest, finally free from trouble. As I traveled through the great forest, I saw the body of the wicked and fearless Rakshasa defeated by Bhima’s power. And, O Bharata, I heard about Bhima’s accomplishment from the Brahmanas gathered around the Pandavas.”
Vaisampayana continued, ‘Hearing the account of the slaughter in combat of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and became absorbed in thought.’”
Vaisampayana continued, “After hearing about the battle and death of Kirmira, the greatest of the Rakshasas, the king sighed deeply and lost himself in thought.”
SECTION XII
(Arjunabhigamana Parva)
Vaisampayana said, ‘Hearing that the Pandavas had been banished, the Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in affliction in the great forest. And the consanguineous relatives of Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and powerful brothers—the Kaikeyas, their hearts fired with wrath, went to the forest to see the sons of Pritha. And reproaching the sons of Dhritarashtra, they said, ‘What should we do?’ And those bulls of the Kshatriya race, with Vasudeva at their head, sat themselves down round Yudhishthira the just. And respectfully saluting that foremost of the Kurus, Kesava mournfully said, ‘The earth shall drink the blood of Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these in battle and defeating their followers along with their royal allies, will we all install Yudhishthira the just on the throne! The wicked deserve to be slain! Verily, this is eternal morality.’
Vaisampayana said, ‘When they heard that the Pandavas had been exiled, the Bhojas, the Vrishnis, and the Andhakas went to visit those heroes suffering in the great forest. The relatives from Panchala, Dhrishtaketu, the king of Chedi, and the famous and powerful Kaikeyas, all filled with rage, also went to the forest to see the sons of Pritha. They confronted the sons of Dhritarashtra and asked, ‘What should we do?’ The noble warriors of the Kshatriya line, with Vasudeva leading them, gathered around Yudhishthira the just. After respectfully greeting the foremost of the Kurus, Kesava sadly declared, ‘The earth will soak up the blood of Duryodhana, Karna, Dussasana, and the evil Sakuni! By defeating them in battle and overcoming their supporters and royal allies, we will place Yudhishthira the just on the throne! The wicked deserve to be punished! Truly, this is the essence of righteousness.’
Vaisampayana continued, ‘And when on account of the wrongs of Pritha’s sons, Janardana had thus got into a passion, and seemed bent upon consuming all created things, Arjuna exerted himself to pacify him. And beholding Kesava angry, Falguna began to recite the feats achieved in his former lives by that soul of all things, himself immeasurable, the eternal one, of infinite energy, the lord of Prajapati himself, the supreme ruler of the worlds, Vishnu of profound wisdom!’
Vaisampayana continued, "When Janardana got angry because of the wrongs done by Pritha’s sons and seemed ready to destroy everything, Arjuna tried hard to calm him down. Seeing Kesava upset, Falguna began to recall the great deeds performed in previous lives by that all-encompassing soul, the eternal one, full of infinite energy, the lord of Prajapati, the supreme ruler of the worlds, Vishnu, who is full of deep wisdom!"
“Arjuna said, ‘In days of old, thou, O Krishna, hadst wandered on the Gandhamadana mountains for ten thousand years as a Muni having his home where evening fell! Living upon water alone, thou hadst, in days of old, O Krishna, also dwelt for full eleven thousand years by the lake of Pushkara! And, O slayer of Madhu, with arms upraised and standing on one leg, thou hadst passed a hundred years on the high hills of Vadari,16 living all the while upon air! And leaving aside thy upper garment, with body emaciated and looking like a bundle of veins, thou hadst lived on the banks of the Saraswati, employed in thy sacrifice extending for twelve years! And, O Krishna of mighty energy, in observance of thy vow thou hadst stood on one leg for the length of a thousand years of the celestials, on the plains of Prabhasa which it behoveth the virtuous to visit! Vyasa hath told me that thou art the cause of the creation and its course! And, O Kesava, the lord of Kshetra,17 thou art the mover of all minds, and the beginning and end of all things! All asceticism resteth in thee, and thou too art the embodiment of all sacrifices, and the eternal one! Slaying the Asura Naraka, offspring of the Earth-first begotten, thou hadst obtained his ear-rings, and performed, O Krishna, the first horse-sacrifice (offering up that Asura as the sacrificial horse)! And, O bull of all the worlds, having performed that feat, thou hast become victorious over all! Thou hadst slain all the Daityas and Danavas mustered in battle, and giving the lord of Sachi (Indra) the sovereignty of the universe, thou hast, O Kesava of mighty arms, taken thy birth among men! O slayer of all foes, having floated on the primordial waters, thou subsequently becamest Hari,18 and Brahma and Surya and Dharma, and Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala and the firmament the earth, and the ten directions! Thyself increate, thou art the lord of the mobile and the immobile universe, the Creator of all, O thou foremost of all existences! And, O slayer of Madhu, O thou of abundant energy, in the forest of Chitraratha thou didst, O Krishna, gratify with thy sacrifice the chief of all the gods, the highest of the high! O Janardana, at each sacrifice thou didst offer, according to shares, gold by hundreds and thousands. And, O son of the Yadava race, becoming the son of Aditi, O exalted one of the supreme attributes, thou hast been known as the younger brother of Indra! And, O thou chastiser of foes, even while a child thou didst, O Krishna, in consequence of thy energy, fill by three steps only the heaven, the firmament, and the earth! And, O thou soul of all covering the heaven and the firmament (while thou wert thus transformed), thou didst dwell in the body of the sun and afflict him with thy own splendour! And, O exalted one, in thy incarnations on those thousand occasions, thou hadst slain, O Krishna, sinful Asuras by hundreds! By destroying the Mauravas and the Pashas, and slaying Nisunda and Naraka. Thou hast again rendered safe the road to Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha and Sisupala with his adherents, and Jarasandha and Saivya and Satadhanwan! And on thy car roaring like unto clouds and effulgent like the sun, thou didst obtain for thy queen the daughter of Bhoja, defeating Rukmi in battle! Thou didst in fury slay Indradyumna and the Yavana called Kaseruman! And slaying Salwa the lord of Saubha, thou didst destroy that city of Saubha itself! These have all been slain in battle; listen to me as I speak of others (also slain by thee)! At Iravati thou hast slain king Bhoja equal unto Karttavirya in battle, and both Gopati and Talaketu also have been slain by thee! And, O Janardana, thou hast also appropriate unto thyself the sacred city of Dwarka, abounding in wealth and agreeable unto the Rishi themselves, and thou wilt submerge it at the end within the ocean! O slayer of Madhu, how can crookedness be in thee, devoid as thou art, O thou of the Dasarha race, of anger and envy and untruth and cruelty? O thou who knowest no deterioration, all the Rishis, coming unto thee seated in thy glory on the sacrificial ground, seek protection of thee! And, O slayer of Madhu, thou stayest at the end of the Yuga, contracting all things and withdrawing this universe into thy own self, thou repressor of all foes! O thou of the Vrishni race, at the beginning of the Yuga, there sprang from thy lotus-like navel, Brahma himself, and lord of all mobile and immobile things, and whose is this entire universe! When the dreadful Danavas Madhu and Kaitava were bent on slaying Brahma, beholding their impious endeavour thou wert angry, and from thy forehead, O Hari, sprang Sambhu, the holder of the trident. Thus these two foremost of the deities have sprung from thy body in order to do thy work! Even Narada it was who hath told me this! O Narayana, thou didst, in the forest of Chaitraratha, celebrate with plentiful gifts a grand sacrifice consisting of a multitude of rites! O God, O thou of eyes like lotus leaves, the deeds thou hast performed while still a boy, having recourse to thy might and aided by Baladeva, have never been done by others, nor are they capable of being achieved by others in the future! Thou didst even dwell in Kailasa, accompanied by Brahmanas!’
“Arjuna said, ‘In ancient times, you, O Krishna, wandered the Gandhamadana mountains for ten thousand years as a sage, living where evening fell! Surviving only on water, you also spent eleven thousand years by the lake of Pushkara! And, O slayer of Madhu, with arms raised and standing on one leg, you spent a hundred years on the high hills of Vadari, living only on air! Without your upper garment, your body emaciated and looking like a bundle of veins, you lived on the banks of the Saraswati, engaged in your sacrifice for twelve years! And, O Krishna of immense energy, to honor your vow, you stood on one leg for a thousand celestial years on the plains of Prabhasa, which the virtuous should visit! Vyasa has told me that you are the source of creation and its ongoing process! And, O Kesava, lord of Kshetra, you are the mover of all minds, the beginning and end of everything! All asceticism resides in you, and you are also the essence of all sacrifices and the eternal one! After defeating the Asura Naraka, the first-born of the Earth, you obtained his earrings and offered him as the sacrificial horse in the first horse-sacrifice, O Krishna! And, O bull of all worlds, having accomplished that, you became victorious over all! You defeated all the Daityas and Danavas in battle, and granting sovereignty of the universe to Indra, you, O Kesava with mighty arms, took birth among humans! O slayer of all foes, having floated on the primordial waters, you later became Hari, and Brahma and Surya and Dharma, and Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala, and the firmament, the earth, and the ten directions! Existing beyond creation, you are the lord of both the moving and non-moving universe, the Creator of all, O you who are foremost of all beings! And, O slayer of Madhu, O you of great energy, in the forest of Chitraratha, you pleased the chief of all gods, the highest of the high, with your sacrifice! O Janardana, with each sacrifice you made, you offered gold in hundreds and thousands. And, O son of the Yadava race, becoming the son of Aditi, O exalted one of supreme virtues, you have been known as Indra’s younger brother! And, O you chastiser of foes, even as a child, due to your power, you filled heaven, the sky, and the earth in just three steps! And, O you who are the soul of all, covering heaven and the sky (while you were thus transformed), you dwelled in the body of the sun and overwhelmed him with your own light! And, O exalted one, during your incarnations across those thousand occasions, you eliminated hundreds of sinful Asuras! By destroying the Mauravas and the Pashas, and slaying Nisunda and Naraka, you have restored safe passage to Pragjyotisha! You have vanquished Ahvriti at Jaruthi, and Kratha and Sisupala with his supporters, along with Jarasandha, Saivya, and Satadhanwan! And on your chariot, roaring like thunder and shining like the sun, you secured the daughter of Bhoja for your queen by defeating Rukmi in battle! In your rage, you killed Indradyumna and the Yavana named Kaseruman! And by slaying Salwa, the lord of Saubha, you destroyed the city of Saubha itself! All these foes you have slain in battle; hear me as I recount others also slain by you! At Iravati, you have defeated king Bhoja, who was equal to Karttavirya in combat, and both Gopati and Talaketu have also fallen by your hand! And, O Janardana, you have claimed the sacred city of Dwarka, rich in treasure and pleasing to the Rishis, and you will eventually submerge it in the ocean! O slayer of Madhu, how can there be any deceit in you, who are free from anger, envy, falsehood, and cruelty, O you of the Dasarha race? O you who are without decay, all the Rishis, approaching you seated in your glory on the sacrificial ground, seek your protection! And, O slayer of Madhu, at the end of the Yuga, you will contract all things and withdraw this universe into yourself, O repressor of all foes! O you of the Vrishni race, at the beginning of the Yuga, from your lotus-like navel sprang Brahma himself, lord of all moving and non-moving things, to whom this entire universe belongs! When the fearsome Danavas Madhu and Kaitava aimed to kill Brahma, seeing their wicked intention, you became angry, and from your forehead, O Hari, sprang Sambhu, the holder of the trident. Thus, these two foremost deities emerged from your being to carry out your will! Even Narada has told me this! O Narayana, you celebrated a grand sacrifice in the forest of Chaitraratha, complete with numerous rites and abundant offerings! O God, O you with eyes like lotus petals, the deeds you accomplished as a boy, using your might and aided by Baladeva, have never been done by anyone else, nor will they ever be achieved by anyone in the future! You even lived in Kailasa, accompanied by Brahmanas!’”
“Vaisampayana continued, ‘Having addressed Krishna thus, the illustrious Pandava, who was the soul of Krishna, became dumb, when Janardana (in reply addressed that son of Pritha) saying, ‘Thou art mine and I am thine, while all that is mine is thine also! He that hateth thee hateth me as well, and he that followeth thee followeth me! O thou irrepressible one, thou art Nara and I am Narayana or Hari! We are the Rishis Nara and Narayana born in the world of men for a special purpose. O Partha, thou art from me and I am from thee! O bull of the Bharata race, no one can understand the difference that is between us!’
"Vaisampayana continued, 'After saying this to Krishna, the renowned Pandava, who was the essence of Krishna, fell silent. Janardana then replied to that son of Pritha, saying, ‘You are mine, and I am yours; everything that I have is also yours! Whoever hates you hates me too, and whoever follows you follows me! Oh, unstoppable one, you are Nara, and I am Narayana or Hari! We are the sages Nara and Narayana born in the human world for a special purpose. Oh Partha, you come from me, and I come from you! Oh, bull of the Bharata lineage, no one can grasp the difference between us!’"
“Vaisampayana continued, ‘When the illustrious Kesava had said so in the midst of that assembly of brave kings, all excited with anger, Panchali surrounded by Dhrishtadyumna and her other heroic brothers, approached him of eyes like lotus leaves seated with his cousins, and, desirous of protection, addressed in angry accents that refuge of all, saying, ‘Asita and Devala have said that in the matter of the creation of all things, thou hast been indicated (by the sages) as the only Prajapati and the Creator of all the worlds! And, O irrepressible one, Jamadagnya sayeth that thou art Vishnu, and, O slayer of Madhu, that thou art (embodiment of) Sacrifice, Sacrificer and he for whom the sacrifice is performed! And, O best of male beings, the Rishis indicate thee as Forgiveness and Truth! Kasyapa hath said that thou art Sacrifice sprung from Truth! O exalted one, Narada calleth thee the god of the Sadhyas, and of the Sivas, as alone the Creator and the Lord of all things. And, O tiger among men, thou repeatedly sportest with the gods including, Brahma and Sankara and Sakra even as children sporting with their toys! And, O exalted one, the firmament is covered by thy head, and the earth by thy feet; these worlds are as thy womb and thou art the Eternal one! With Rishis sanctified by Vedic lore and asceticism, and whose souls have been purified by penance, and who are contented with soul-vision, thou art the best of all objects! And, O chief of all male beings; thou art the refuge of all royal sages devoted to virtuous acts, never turning their backs on the field of the battle, and possessed of every accomplishment! Thou art the Lord of all, thou art Omnipresent, thou art the Soul of all things, and thou art the active power pervading everything! The rulers of the several worlds, those worlds themselves, the stellar conjunctions, the ten points of the horizon, the firmament, the moon, and the sun, are all established in thee! And, O mighty-armed one, the morality of (earthly) creatures, the immortality of the universe, are established in thee! Thou art the Supreme lord of all creatures, celestial or human! Therefore it is, O slayer of Madhu, that impelled by the affection thou bearest me that I will relate to thee my griefs! O Krishna, how could one like me, the wife of Pritha’s sons, the sister of Dhrishtadyumna, and the friend of thee, be dragged to the assembly! Alas, during my season, stained with blood, with but a single cloth on, trembling all over, and weeping, I was dragged to the court of the Kurus! Beholding me, stained with blood in the presence of those kings in the assembly, the wicked sons of Dhritarashtra laughed at me! O slayer of Madhu, while the sons of Pandu and the Panchalas and the Vrishnis lived, they dared express the desire of using me as their slave! O Krishna, I am according to the ordinance, the daughter in-law of both Dhritarashtra and Bhishma! Yet, O slayer of Madhu, they wished to make of me a slave by force! I blame the Pandavas who are mighty and foremost in battle, for they saw (without stirring) their own wedded wife known over all the world, treated with such cruelty! Oh, fie on the might of Bhimasena, fie on the Gandiva of Arjuna, for they, O Janardana, both suffered me to be thus disgraced by little men! This eternal course of morality is ever followed by the virtuous—viz., that the husband, however weak, protecteth his wedded wife! By protecting the wife one protecteth his offspring and by protecting the offspring one protecteth his own self! One’s own self is begotten on one’s wife, and therefore it is that the wife is called Jaya. A wife also should protect her lord, remembering that he is to take his birth in her womb! The Pandavas never forsake the person that soliciteth their protection, and yet they abandoned me who solicited it! By my five husbands five sons of exceeding energy have been born of me: Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by Nakula and Srutakarman by the youngest, all of them of energy that cannot be baffled. For their sake, O Janardana, it was necessary to protect me! Even as (thy son) Pradyumna, they are, O Krishna, mighty warriors all! They are foremost of bowmen, and invincible in battle by any foe! Why do they bear the wrongs inflicted (on me) by the sons of Dhritarashtra of such contemptible strength? Deprived of their kingdom by deception, the Pandavas were made bondsmen and I myself was dragged to the assembly while in my season, and having only a single cloth on! Fie on that Gandiva which none else can string save Arjuna and Bhima and thyself, O slayer of Madhu! Fie on the strength of Bhima, and fie on the prowess of Arjuna, since, O Krishna, Duryodhana (after what he had done) hath drawn breath even for a moment! He it is, O slayer of Madhu, who formerly drove the guileless Pandavas with their mother from the kingdom, while they were children still engaged in study and the observance of their vows. It is that sinful wretch, who, horrible to relate, mixed in Bhima’s food fresh and virulent poison in full dose. But, O Janardana, Bhima digested that poison with the food, without sustaining any injury, for, O best of men and mighty-armed one, Bhima’s days had not been ended! O Krishna, it is Duryodhana who at the house standing by the banyan called Pramana bound Bhima sleeping unsuspectingly, and casting him into the Ganges returned to the city. But the powerful Bhimasena the son of Kunti, possessed of mighty arms, on waking from sleep, tore his bonds and rose from the water. It is Duryodhana, who caused venomous black-cobras to bite all over the body of Bhimasena, but that slayer of foes died not. Awaking, the son of Kunti smashed all the serpents and with his left hand killed (the agent, viz.) the favourite charioteer of Duryodhana. Again, while the children were asleep at Varanavata with their mother, it is he who set fire to the house intending to burn them to death. Who is there capable of doing such an act? It was then that the illustrious Kunti, overtaken by this calamity, and surrounded by the flames, began to cry out in terror, speaking to the children, ‘Alas, I am undone! How shall we escape from this fire today! Alas, I shall meet with destruction with my little children!’ Then Bhima, possessed of mighty arms, and prowess like unto the force of the wind, comforted his illustrious mother as also his brothers, saying, ‘Like that king of birds, Garuda, the son of Vinata, I will spring up into the air. We have no fear from this fire’. And then taking his mother on his left flank, and the king in his right, and the twins on each shoulder, and Vivatsu on his back, the mighty Vrikodara, thus taking all of them, at one leap cleared the fire and delivered his mother and brother from the conflagration. Setting out that night with their renowned mother, they came near the forest of Hidimva. And while fatigued and distressed, they were sleeping fast with her, a Rakshasa woman called Hidimva approached them. Beholding the Pandavas with their mother asleep on the ground, influenced by desire she sought to have Bhimasena for her lord. The weak one then took up Bhima’s feet on her lap to press them with her soft hands. The mighty Bhima of immeasurable energy, of prowess that could not be baffled, then woke from sleep, and asked her, saying, ‘O thou of faultless features, what dost thou wish here?’ Thus asked by him, the Rakshasa lady of faultless features, capable, besides, of assuming any form at will, replied unto the high-souled Bhima, saying, ‘Do ye speedily fly from this place! My brother gifted with strength will come to slay ye! Therefore speed and tarry not!’ But Bhima haughtily said, ‘I do not fear him! If he cometh here, I will slay him!’ Hearing their converse, that vilest of cannibals came to the spot. Of frightful form and dreadful to behold, uttering loud cries as he came, the Rakshasa said, ‘O Hidimva, with whom dost thou converse? Bring him unto me, I will eat him up. It behoveth thee to tarry not.’ But moved by compassion, the Rakshasa lady of faultless features and pure heart said nothing out of pity. Then the man-eating monster, uttering dreadful cries, rushed at Bhima with great force. And approaching him furiously, the mighty cannibal, possessed with rage, caught hold of Bhima’s hand with his own and clenching fast his other hand and making it hard as the thunder-bolt of Indra, suddenly struck Bhima a blow that descended with the force of lightning. His hand having been seized by the Rakshasa, Vrikodara, without being able to brook it, flew into a rage. Then a dreadful combat took place between Bhimasena and Hidimva, both skilled in all weapons and which was like unto the encounter of Vasava with Vritra. And, O sinless one, after sporting with the Rakshasa for a long while the powerful Bhima of mighty energy slew the cannibal when the latter had become weak with exertion. Then having slain Hidimva, and taking (his sister) Hidimva at their head, of whom was (subsequently) born Ghatotkacha, Bhima and his brothers went away. Then all those repressors of their foes, accompanied by their mother and surrounded by many Brahmanas proceeded towards Ekachakra. In the matter of this their journey, Vyasa ever engaged in their welfare had become their counsellor. Then arriving at Ekachakra, the Pandavas of rigid vows there also slew a mighty cannibal, Vaka by name, terrible as Hidimva himself. And having slain that fierce cannibal, Bhima that foremost of smiters, went with all his brothers to the capital of Drupada. And, O Krishna, as thou hadst acquired Rukmini, the daughter of Bhishmaka, even so Savyasachin, while residing there, obtained me! O slayer of Madhu, Arjuna won me in the Swayamvara, having performed a feat difficult of achievement by others and having fought also with the assembled kings!
Vaisampayana continued, "When the great Kesava spoke these words in front of that assembly of brave kings, all filled with anger, Panchali, surrounded by Dhrishtadyumna and her heroic brothers, approached him—whose eyes were like lotus leaves—seated with his cousins. Seeking protection, she spoke angrily to that refuge of all, saying, ‘Asita and Devala have said that in the creation of all things, you have been named by the sages as the only Prajapati and the Creator of all worlds! And, O unstoppable one, Jamadagnya says you are Vishnu, and, O slayer of Madhu, that you are the embodiment of Sacrifice, the Sacrificer, and he for whom the sacrifice is performed! And, O best of men, the Rishis call you Forgiveness and Truth! Kasyapa has said that you are Sacrifice arising from Truth! O exalted one, Narada calls you the god of the Sadhyas and the Sivas, as the sole Creator and Lord of all. And, O fierce among men, you play with the gods, including Brahma, Sankara, and Sakra, just as children play with their toys! And, O exalted one, the sky is covered by your head, and the earth by your feet; these worlds are like your womb, and you are the Eternal one! With Rishis purified by Vedic knowledge and ascetic practices, whose souls are cleansed by penance and who are content with soul-vision, you are the greatest of all objects! And, O chief of all beings, you are the refuge of all royal sages devoted to virtuous deeds, never turning their backs on the battlefield, and possessing every accomplishment! You are the Lord of all, you are Omnipresent, you are the Soul of all things, and you are the active power that pervades everything! The rulers of various worlds, those worlds themselves, the stellar positions, the ten points of the horizon, the sky, the moon, and the sun are all established in you! And, O mighty-armed one, the morality of earthly beings, the immortality of the universe, are rooted in you! You are the Supreme Lord of all beings, celestial or human! That is why, O slayer of Madhu, driven by the love you have for me, I will share my sorrows with you! O Krishna, how could someone like me, the wife of Pritha's sons, the sister of Dhrishtadyumna, and your friend, be dragged into the assembly! Alas, in my period of impurity, covered in blood, with only a single cloth on, trembling all over and weeping, I was dragged into the court of the Kurus! Seeing me bloodstained in front of those kings in the assembly, the wicked sons of Dhritarashtra laughed at me! O slayer of Madhu, while the sons of Pandu, the Panchalas, and the Vrishnis were alive, they dared to express a desire to make me their slave! O Krishna, according to the rules, I am the daughter-in-law of both Dhritarashtra and Bhishma! Yet, O slayer of Madhu, they wanted to force me into slavery! I blame the Pandavas, who are powerful and foremost in battle, for seeing their own wife—known throughout the world—treated so cruelly without intervening! Oh, shame on Bhimasena's might, shame on Arjuna's Gandiva, for they, O Janardana, allowed me to be so dishonored by insignificant men! This eternal moral standard is always upheld by the virtuous—that the husband, no matter how weak, protects his wife! By protecting his wife, one protects his offspring, and by protecting his offspring, one protects oneself! One’s own self comes from one’s wife, hence she is called Jaya. A wife also should protect her husband, remembering that he is to be reborn in her womb! The Pandavas never turn away from someone seeking their protection, yet they abandoned me when I sought it! By my five husbands, I bore five sons of immeasurable strength: Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by Nakula, and Srutakarman by the youngest, all of them incredibly powerful. For their sake, O Janardana, it was essential to protect me! Just like your son Pradyumna, they are, O Krishna, all mighty warriors! They are the best of archers, and unbeatable in battle by any enemy! Why do they tolerate the wrongs done to me by the sons of Dhritarashtra, who are so feeble? Deprived of their kingdom through trickery, the Pandavas became slaves, and I was dragged into the assembly while in my period of impurity, with only one cloth on! Shame on that Gandiva which only Arjuna, Bhima, and you, O slayer of Madhu, can string! Shame on Bhima's strength, and shame on Arjuna's prowess, since, O Krishna, Duryodhana (after all he has done) still breathes! He, O slayer of Madhu, who once drove the innocent Pandavas and their mother out of the kingdom while they were just children devoted to their studies. That wicked man, who, to our horror, mixed fresh, deadly poison into Bhima's food. But, O Janardana, Bhima digested that poison mixed with his food without any harm, for, O best of men and mighty-armed one, Bhima's days were not yet over! O Krishna, it is Duryodhana who, at the house beside the banyan called Pramana, bound the unsuspecting Bhima while he slept and threw him into the Ganges before returning to the city. But the powerful Bhimasena, Kunti's son, woke and, filled with mighty strength, broke his bonds and rose from the water. It was Duryodhana who made venomous black cobras bite Bhimasena all over his body, but that foe-slayer did not die. When he woke, Kunti's son smashed all the snakes and with his left hand killed Duryodhana's favorite charioteer. Then, while the children were sleeping at Varanavata with their mother, Duryodhana set the house on fire, intending to burn them alive. Who could commit such an act? It was then that the famous Kunti, caught in this disaster and surrounded by flames, cried out in terror, speaking to her children, ‘Alas, I am done for! How shall we escape from this fire today! Oh, I shall perish with my little children!’ Then Bhima, with his great strength and strength like the wind, comforted his distinguished mother and brothers, saying, ‘Like that king of birds, Garuda, the son of Vinata, I will soar into the air. We have nothing to fear from this fire.’ Then, taking his mother on his left side, the king in his right, the twins on each shoulder, and Vivatsu on his back, the mighty Vrikodara leaped and cleared the flames, saving his mother and brothers from the inferno. That night, they set out with their renowned mother and approached the forest of Hidimva. While worn out and distressed, they were fast asleep with her when a Rakshasa woman named Hidimva came to them. Seeing the Pandavas and their mother sleeping on the ground, driven by desire, she wished to have Bhimasena as her lord. The weak one then took Bhima's feet on her lap to massage them with her soft hands. The mighty Bhima, of unmatched strength, woke and asked her, ‘O beautiful one, what brings you here?’ The Rakshasa woman, who could change her form at will, replied to the high-souled Bhima, saying, ‘You all must leave this place quickly! My brother, strong and fierce, is coming to kill you! So hurry and don’t linger!’ But Bhima confidently said, ‘I have no fear of him! If he comes here, I will defeat him!’ On hearing their conversation, that wretched cannibal arrived. Terrifying in appearance, and dreadful to behold, he shouted as he approached, ‘O Hidimva, who are you talking to? Bring him to me, I will eat him! You must not delay!’ But moved by compassion, the pure-hearted Rakshasa woman stayed silent out of pity. Then the man-eating monster, howling dreadfully, rushed at Bhima with great force. Approaching furiously, the mighty cannibal, filled with rage, seized Bhima’s hand and, tightening his grip, struck Bhima down with a blow as powerful as a thunderbolt. Holding Bhima’s hand, the Rakshasa found himself unable to withstand the situation, and Bhima erupted in fury. Then an intense battle broke out between Bhimasena and Hidimva, both skilled in all weapons, resembling the encounter between Vasava and Vritra. And, O sinless one, after engaging with the Rakshasa for a long time, the powerful Bhima of great strength finally defeated the cannibal when he became weak from exhaustion. After killing Hidimva and marrying (his sister) Hidimva, from whom Ghatotkacha was subsequently born, Bhima and his brothers moved on. They, the conquerors of their enemies, along with their mother and many Brahmanas, journeyed towards Ekachakra. In this journey, Vyasa, ever dedicated to their welfare, became their advisor. Upon reaching Ekachakra, the Pandavas, who kept their vows, also killed a powerful cannibal named Vaka, terrible as Hidimva himself. After slaying that fierce cannibal, Bhima, the foremost of warriors, went with all his brothers to the capital of Drupada. And, O Krishna, just as you acquired Rukmini, the daughter of Bhishmaka, so did Savyasachin gain me while residing there! O slayer of Madhu, Arjuna won me at the Swayamvara by accomplishing a feat that was impossible for others and competing with the assembled kings!"
‘Thus, O Krishna, afflicted with numerous griefs, and in great distress, am I living, with Dhaumya at our head, but deprived of the company of the adorable Kunti! Why do these that are gifted with strength and possessed of the prowess of the lion, sit indifferently, beholding me thus afflicted by enemies so despicable? Suffering such wrongs at the hands of wicked and evil-doing foes of small strength, am I to burn in grief so long? Born I was in a great race, coming into the world in an extraordinary way! I am also the beloved wife of the Pandavas, and the daughter-in-law of the illustrious Pandu! The foremost of women and devoted to my husbands, even I, O Krishna, was seized by hair, O slayer of Madhu, in the sight of the Pandavas, each of whom is like an Indra himself!
‘So, Krishna, overwhelmed with many sorrows and in deep distress, I’m living like this, with Dhaumya leading us, but without the company of the beloved Kunti! Why do those who are strong and fierce, like lions, sit idly by, watching me suffer at the hands of such despicable enemies? Am I meant to endure this pain from wicked foes of little strength for so long? I was born into a great lineage, coming into this world in an extraordinary way! I’m also the cherished wife of the Pandavas and the daughter-in-law of the renowned Pandu! As the foremost among women and devoted to my husbands, even I, Krishna, was seized by the hair, O slayer of Madhu, in front of the Pandavas, each of whom is like an Indra himself!
‘Saying this the mild-speeched Krishna hid her face with her soft hands like the buds of lotus, and began to weep. And the tears of Panchali begot of grief washed her deep, plump and graceful breasts crowned with auspicious marks. And wiping her eyes and sighing frequently she said these words angrily and in a choked voice, ‘Husbands, or sons, or friends, or brothers, or father, have I none! Nor have I thee, O thou slayer of Madhu, for ye all, beholding me treated so cruelly by inferior foes, sit still unmoved! My grief at Karna’s ridicule is incapable of being assuaged! On these grounds I deserve to be ever protected by thee, O Kesava, viz., our relationship, thy respect (for me), our friendship, and thy lordship (over me)
‘Saying this, the gentle Krishna covered her face with her soft hands like lotus buds and started to cry. The tears of Panchali, filled with grief, flowed down, washing her deep, full, and graceful breasts adorned with auspicious marks. After wiping her eyes and sighing often, she spoke these words angrily and with a choked voice, ‘I have no husbands, sons, friends, brothers, or father! And neither do I have you, O slayer of Madhu, because you all, seeing me treated so cruelly by lesser foes, remain unmoved! My sorrow over Karna’s mockery can’t be eased! For these reasons, I deserve your protection, O Kesava—because of our bond, your respect for me, our friendship, and your lordship over me.’
“Vaisampayana continued, ‘In that assembly of heroes Vasudeva then spake unto the weeping Draupadi as follows, ‘O fair lady, the wives of those with whom thou art angry, shall weep even like thee, beholding their husbands dead on the ground, weltering in blood and their bodies covered with the arrows of Vivatsu! Weep not, lady, for I will exert to the utmost of my powers for the sons of Pandu! I promise thou shalt (once more) be the queen of kings! The heavens might fall, or the Himavat might split, the earth might be rent, or the waters of the ocean might dry up, but my words shall never be futile!’ Hearing those words of Achyuta in reply, Draupadi looked obliquely at her third husband (Arjuna). And, O mighty king, Arjuna said unto Draupadi, ‘O thou of beautiful coppery eyes, grieve not! O illustrious one, it shall be even as the slayer of Madhu hath said! It can never be otherwise, O beautiful one!’
Vaisampayana continued, “In that gathering of heroes, Vasudeva then spoke to the weeping Draupadi, saying, ‘O beautiful lady, the wives of those you’re angry with will cry just like you when they see their husbands dead on the ground, soaked in blood and pierced by the arrows of Vivatsu! Don’t cry, lady, because I will do everything I can for the sons of Pandu! I promise you’ll be the queen of kings again! Even if the heavens fall, or the Himavat splits, or the earth is torn apart, or the oceans dry up, my words will never be in vain!’ Hearing Achyuta’s words, Draupadi glanced over at her third husband, Arjuna. And, O mighty king, Arjuna said to Draupadi, ‘O one with beautiful coppery eyes, don’t be sad! O esteemed one, it will be just as the slayer of Madhu has said! It can’t be any other way, O lovely one!’”
“Dhrishtadyumna said, ‘I will slay Drona, Sikhandin will slay the grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will slay Karna. And, O sister, assisted by Rama and Krishna, we are invincible in battle by even the slayer himself of Vritra—what are the sons of Dhritarashtra?’
“Dhrishtadyumna said, ‘I will kill Drona, Sikhandin will kill the grandfather. Bhimasena will kill Duryodhana, and Dhananjaya will kill Karna. And, O sister, with the help of Rama and Krishna, we cannot be defeated in battle, even by the one who defeated Vritra—what can the sons of Dhritarashtra do?’”
“Vaisampayana continued, ‘After these words had been spoken, all the heroes there turned their faces towards Vasudeva, who then in their midst began to speak as follows.’”
“Vaisampayana continued, ‘After these words were spoken, all the heroes present turned their faces toward Vasudeva, who then began to speak in their midst as follows.’”
SECTION XIII
“Vasudeva said, O lord of earth, if I had been present at Dwaraka, then, O king, this evil would not have befallen thee! And, O irrepressible one, coming unto the gambling-match, even if uninvited by the son of Amvika (Dhritarashtra), or Duryodhana, or by the other Kauravas, I would have prevented the game from taking place, by showing its many evils, summoning to my aid Bhishma and Drona and Kripa, and Vahlika! O exalted one, for thy sake I would have told the son of Vichitravirya—O foremost of monarchs, let thy sons have nothing to do with dice!—I would have shown the many evils (of dice) through which thou hast fallen into such distress and the son of Virasena was formerly deprived of his kingdom! O king, unthought of evils, befall a man from dice! I would have described how a man once engaged in the game continueth to play (from desire of victory). Women, dice, hunting and drinking to which people become addicted in consequence of temptation, have been regarded as the four evils that deprive a man of prosperity. And those versed in the Sastras are of opinion that evils attend upon all these. They also that are addicted to dice know all its evils. O thou of mighty arms, appearing before the son of Amvika, I would have pointed out that through dice men in a day lose their possessions, and fall into distress, and are deprived of their untasted wealth, and exchange harsh words! O perpetuator of the Kuru race, I would have pointed out these and other attendant evils! If he had accepted my words thus addressed, the welfare of the Kurus as also virtue itself would both have been secured! And, O foremost of kings, if he had rejected my gentle counsels offered as medicine, then, O best of the Bharata race, I would have compelled him by force! And, if those who wait at his court, professing to be his friends but in reality his foes, had supported him, then I would have slain them all, along with those gamblers, there present! O Kauravya, it is owing to my absence from the Anartta country at that time that thou hast fallen into such distress begot of dice! O thou best of Kurus, O son of Pandu, on arriving at Dwarka I learnt from Yuyudhana all about thy calamity! And, O foremost of kings, directly I heard it with a heart sore agitated by grief, have I speedily come here wishing to see thee, O king! Alas! O bull of the Bharata race, ye have all fallen into dire distress! I see thee with thy brothers plunged in misfortune!”
“Vasudeva said, O king of the earth, if I had been in Dwaraka, this disaster wouldn't have happened to you! And, O unstoppable one, if I had come to the gambling match, even if I hadn't been invited by the son of Amvika (Dhritarashtra), Duryodhana, or the other Kauravas, I would have stopped the game from happening by highlighting its many dangers, calling on Bhishma, Drona, Kripa, and Vahlika for support! O honored one, for your sake I would have told the son of Vichitravirya—O greatest of kings, tell your sons to stay away from dice!—I would have illustrated the many dangers (of dice) that led you to such distress and caused the son of Virasena to lose his kingdom! O king, unexpected troubles come to a person from dice! I would have explained how someone caught up in the game keeps playing (driven by the desire to win). Women, dice, hunting, and drinking, which people get addicted to because of temptation, are considered the four problems that rob a person of success. Those who know the scriptures agree that these bring troubles. Even those who are addicted to dice understand all its harms. O strong-armed one, if I had confronted the son of Amvika, I would have pointed out that because of dice, people can lose their possessions in a day, face hardships, miss out on their wealth, and exchange harsh words! O descendant of the Kuru lineage, I would have highlighted these and other accompanying issues! If he had taken my advice seriously, the well-being of the Kurus and virtue itself would have been preserved! And, O top king, if he had dismissed my gentle advice like medicine, then, O best of the Bharata line, I would have forced him to listen! If those who hang around his court, pretending to be his friends but actually being his enemies, had supported him, then I would have killed them all, along with those gamblers, there present! O Kauravya, it's because of my absence from the Anartta region at that time that you’ve fallen into such trouble from dice! O best of the Kurus, O son of Pandu, when I arrived at Dwaraka, I heard from Yuyudhana all about your misfortune! And, O foremost of kings, as soon as I learned about it, with a heart heavy with sorrow, I rushed here to see you, O king! Alas! O bull of the Bharata line, you have all found yourselves in such deep trouble! I see you with your brothers caught in misfortune!”
SECTION XIV
“Yudhishthira said, ‘O Krishna, why wert thou absent (from the Anartta country)? And, O descendant of the Vrishni race, while thou wert away, where didst thou dwell? And what didst thou do while out of thy kingdom?’
“Yudhishthira said, ‘O Krishna, why were you absent (from the Anartta country)? And, O descendant of the Vrishni race, while you were away, where did you stay? And what did you do while you were out of your kingdom?’”
“Krishna said, ‘O bull of the Bharata race, I had gone for the purpose of destroying the (arranging) city Salwa. And, O foremost of the Kauravas, listen to the reasons I had for so doing! The heroic son of Damaghosha, the well-known king Sisupala of mighty arms and great energy, was slain by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked one could not from anger bear to see the first worship offered to me! Hearing that he had been slain, Salwa, burning with fierce anger, came to Dwaraka, while, O Bharata, it was empty, myself being away, residing with you here. And having arrived there on a car made of precious metals and hence called the Souva, he had an encounter with the youthful princes of the Vrishni race—those bulls of that line—and fought With them mercilessly. And slaughtering many youthful Vrishnis of heroic valour, the wicked one devastated all the gardens of the city. And, O thou of mighty arms, he said, ‘Where is that wretch of the Vrishni race, Vasudeva, the evil-souled son of Vasudeva? I will humble in battle the pride of that person so eager for fight! Tell me truly, O Anarttas! I will go there where he is. And after killing that slayer of Kansa and Kesi, will I return! By my weapon I swear that I will not return with out slaying him!’ And exclaiming repeatedly—Where is he? Where is he? the lord of Saubha rusheth to this place and that, desirous of encountering me in battle? And Salwa also said, ‘Impelled by wrath for the destruction of Sisupala I shall today send to the mansion of Yama that treacherous miscreant of mean mind?’ And, O king, he further said, ‘That Janardana shall I slay, who, wretch that he is, hath killed my brother who was but a boy of tender years, and who was slain not on the field of battle, unprepared as he was!’ Having, O great king, wailed thus, and having, O son of the Kuru race, abused me thus, he rose into the sky on his car of precious metals capable of going anywhere at will! On returning (to my kingdom) I heard what, O Kaurava, the evil-minded and wicked king of Maticka had said regarding myself! And, O descendant of the Kuru race, I was agitated with wrath, and, O king, having reflected upon everything, I set my heart upon slaying him! And, learning, O Kauravya, of his oppression of the Anarttas, of his abuse of myself, and of his excessive arrogance, I resolved upon the destruction of that wretch! And, O lord of earth, I accordingly set out (from my city), for slaying the (lord of) the Saubha. And searching him here and there, I found him in an island in the midst of the ocean! Then, O king, blowing my conch called the Panchajanya obtained from the sea, and challenging Salwa to combat, I stood for the fight! At that instant, I had an encounter with numerous Danavas, all of whom, however, I subdued and prostrated on the ground. O mighty-armed one, it was owing to this affair that I could not then come (unto thee)! As soon as I heard of the unfair game of dice at Hastinapur, I have come here desirous of seeing ye who have been plunged in distress.’”
“Krishna said, ‘O strongest of the Bharata clan, I went to destroy the city of Salwa. And, O greatest of the Kauravas, listen to why I did that! I killed the brave son of Damaghosha, the well-known king Sisupala, at your Rajasuya sacrifice because he couldn’t control his anger when he saw the first worship offered to me! When Salwa heard that he was dead, he was furious and came to Dwaraka while it was empty, since I was away here with you. Arriving in his chariot made of precious metals, called the Souva, he encountered the young princes of the Vrishni clan—those strong warriors—and fought them mercilessly. He slaughtered many young Vrishnis of great valor and devastated all the gardens of the city. And, O mighty one, he shouted, ‘Where is that miserable Vrishni, Vasudeva, the wicked son of Vasudeva? I will bring down the pride of that eager warrior! Tell me truly, O Anarttas! I will go to where he is. After killing that slayer of Kansa and Kesi, I will return! I swear by my weapon that I will not come back without slaying him!’ And shouting repeatedly, ‘Where is he? Where is he?’ the lord of Saubha rushed here and there, eager to confront me in battle. Salwa also said, ‘Driven by fury for the death of Sisupala, I will send this treacherous scoundrel to Yama’s mansion today!’ And, O king, he further declared, ‘I will slay Janardana, who, that wretch, has killed my young brother, who was just a boy and not prepared for battle!’ Having lamented like this and insulted me, he soared into the sky in his chariot of precious metals, capable of going anywhere at will! When I returned to my kingdom, I heard what the wicked king of Maticka had said about me! And, O descendant of the Kuru line, I was filled with rage, and, O king, after reflecting on everything, I resolved to kill him! After learning, O Kauravya, about his oppression of the Anarttas, his insults toward me, and his excessive pride, I committed to the destruction of that wretch! And, O king of the earth, I set out to kill the lord of Saubha. Searching everywhere, I finally found him on an island in the middle of the ocean! Then, O king, I blew my conch called the Panchajanya, obtained from the sea, and challenged Salwa to battle, standing ready for the fight! At that moment, I faced numerous Danavas, all of whom I subdued and knocked to the ground. O mighty-armed one, it was because of this that I couldn't come to you sooner! As soon as I heard about the unfair dice game in Hastinapur, I came here, eager to see you who have been suffering.’”
SECTION XV
“Yudhishthira said, ‘O illustrious Vasudeva of mighty arms, tell thou in detail of the death of the lord of Saubha. My curiosity hath not been appeased by the narration.’
“Yudhishthira said, ‘O glorious Vasudeva of strong arms, please tell me in detail about the death of the lord of Saubha. My curiosity has not been satisfied by the story.’”
“Vasudeva said, ‘O mighty-armed king, hearing that the son of Srutasravas (Sisupala) had been slain by me, Salwa, O best of the Bharata race, came to the city of Dwaravati! And, O son of Pandu, the wicked king, stationing his forces in array, besieged that city around and above. And stationing himself in the upper regions, the king began his fight with the city. And that encounter commenced with a thick shower of weapons from all sides. And, O bull of the Bharata race, the city at that time was well-fortified on all sides, according to the science (of fortification), with pennons, and arches, and combatants, and walls and turrets, and engines, and miners, and streets barricaded with spiked wood-works and towers and edifices with gate-ways well-filled with provisions, and engines for hurling burning brands and fires, and vessels, of deer-skins (for carrying water), and trumpets, tabors, and drums, lances and forks, and Sataghnis, and plough-shares, rockets, balls of stone and battle-axes and other weapons and shield embossed with iron, and engines for hurling balls and bullets and hot liquids! And the city was also well-defended by numerous cars, and, O tiger among Kurus, by Gada and Shamva and Uddhava and others, and by warriors of prowess tried in battle, all well-born and capable of encountering any foe! And these all placing themselves on commanding posts, aided by cavalry and standard-bearers, began to defend the town. And Ugrasena and Uddhava and others, to prevent carelessness, Proclaimed throughout the city that nobody should drink. And all the Vrishnis and the Andhakas, well-knowing that they would be slain by Salwa if they behaved carelessly, remained sober and watchful. And the police soon drove out of the city all mimes and dancers and singers of the Anartta country. And all the bridges over rivers were destroyed, and boats forbidden to ply, and the trenches (around the city) were spiked with poles at the bottom. And the land around the city for full two miles was rendered uneven, and holes and pits were dug thereon, and combustibles were secreted below the surface. Our fort, O sinless one, is naturally strong and always well-defended and filled with all kinds of weapons! And in consequence of the preparations made, our city was more prepared than ever to meet the foe. And, O chief of the Bharatas, in consequence of all this, the city looked like that of Indra himself. And, O king, at the time of Salwa’s approach, nobody could either enter or leave the town of the Vrishnis and the Andhakas without presenting the sign that had been agreed upon. And all the streets of the town and the open spaces were filled with numerous elephants and horses! And, O thou of mighty arms, the combatants were all specially gratified with allowances and wages, and rations, and weapons, and dresses! And amongst the combatants there was none who was not paid in gold, and none who was not paid at all, and none who was not somehow obliged, and none who was not of tried valour! And, O thou of eyes like lotus-leaves, it was thus Dwaraka, abounding in well-ordered arrangements, was defended by Ahuka (Ugrasena)!’”
“Vasudeva said, ‘O powerful king, after hearing that I had killed the son of Srutasravas (Sisupala), Salwa, the best of the Bharata lineage, came to the city of Dwaravati! And, O son of Pandu, the wicked king set up his forces and surrounded that city. Positioning himself on higher ground, he started attacking the city. The battle began with a heavy rain of weapons from all sides. At that time, O leader of the Bharata clan, the city was well-fortified on every side according to the art of fortification, with flags, arches, warriors, walls, towers, weapons, miners, and streets barricaded with sharp wooden structures, as well as towers and buildings with gateways stocked full of supplies, and machines designed to launch fire and flames, and containers made of deer-skins (to carry water), and trumpets, tambours, drums, lances, forks, Sataghnis, ploughshares, rockets, stone balls, battle-axes, and various other weapons plus shields reinforced with iron, and devices to launch balls and bullets and hot liquids! The city was also strongly defended by many chariots, and, O fierce among the Kurus, by Gada, Shamva, Uddhava, and others, along with skilled warriors who were wellborn and capable of facing any enemy! They all positioned themselves at strategic points, supported by cavalry and standard-bearers, and began to defend the town. Ugrasena, Uddhava, and others, to maintain vigilance, proclaimed throughout the city that no one should drink. And all the Vrishnis and the Andhakas, knowing they would be killed by Salwa if they were careless, stayed sober and alert. The guards quickly expelled all mimes, dancers, and singers from Anartta. All bridges over rivers were destroyed, boats were prohibited from operating, and the trenches around the city were spiked with poles at the bottom. The land surrounding the city for a full two miles was made uneven with holes and pits dug into it where flammable materials were secretly buried. Our fort, O sinless one, is naturally strong, always well-defended, and stocked with all types of weapons! Thanks to the preparations made, our city was better prepared than ever to face the enemy. And, O chief of the Bharatas, because of this, the city resembled that of Indra himself. And, O king, when Salwa approached, no one could enter or leave the town of the Vrishnis and the Andhakas without showing the agreed-upon signal. All the streets and open spaces of the town were filled with numerous elephants and horses! And, O wielder of mighty arms, the fighters were all well compensated with pay, rations, weapons, and uniforms! Among the fighters, there was no one who wasn’t paid in gold, no one who wasn’t paid at all, no one who wasn’t in some way obliged, and no one who wasn’t proven in valor! And, O you with eyes like lotus petals, this was how Dwaraka, abundant with well-organized arrangements, was defended by Ahuka (Ugrasena)!’”
SECTION XVI
“Vasudeva continued, ‘O king of kings, Salwa, the lord of Saubha, came towards our city with an immense force consisting of infantry, cavalry and elephants! And the army headed by king Salwa, consisting of four kings of forces, occupied a level ground commanding a copious water-supply. And forsaking cemeteries and temples dedicated to the gods, and sacred trees, and grounds covered by ant-hills, that host occupied every other place. And the roads (leading to the city) were blocked up by the divisions of the army, and the secret entrances also were all blocked up by the enemy’s camp. And, O Kauravya, like unto the lord of birds (Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him, O bull among men, his host equipped with all kinds of arms, skilled in all weapons, consisting of a dense display of cars and elephants and cavalry abounding in banners, and well-paid and well-fed foot-soldiers possessed of great strength and bearing every mark of heroism and furnished with wonderful chariots and bows. And beholding the army of Salwa, the youthful princess of the Vrishni race resolved to encounter it sallying out of the city. And, O king, Charudeshna, Samva, and the mighty warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending on their chariots, and clad in mail, and decked with ornaments, with colours flying, resolved to encounter the mighty and countless host of Salwa! And Samva taking up his bows eagerly attacked on the field of battle Kshemavriddhi, the commander of Salwa’s forces and his chief counsellor also! And, O thou foremost of Bharatas, the son of Jambavati then began to shower arrows in a continuous stream even as Indra showereth down rain! And, O mighty king, then Kshemavriddhi, the commander of Salwa’s forces, bore that shower of arrows, immovable as the Himavat! And, O foremost of kings, Kshemavriddhi on his part, discharged at Samva mightier volley of shafts, aided by his powers of illusion! And dispersing by counter illusion that discharge inspired by illusion, Samva showered on his (adversary’s) car a thousand arrows! Then pierced by the shafts on Samva and overwhelmed there with Kshemavriddhi, the commander of the hostile host, left the field by the help of his fleet-steed! And when the wicked general of Salwa had left the field, a mighty Daitya called Vegavat rushed at my son! And, O best of monarchs, thus attacked, the heroic Samva, the perpetuator of the Vrishni race, bore that onset of Vegavat, keeping his ground. And, O son of Kunti, the heroic Samva, of prowess incapable of being baffled, whirling a quickly-going mace, hurled it speedily at Vegavat! And, O king, struck with that mace, Vegavat fell down on the ground, like a weather-beaten and faded lord of the forest of decayed roots! And on that heroic Asura of mighty energy, being slain with the mace, my son entered within that mighty host and began to fight with all. And, O great king, a well-known Danava named Vivindhya, a mighty warrior wielding a large and powerful bow, encountered Charudeshna! And, O monarch, the encounter between Charudeshna and Vivindhya was as fierce as that in days of yore between Vritra and Vasava! And enraged with each other the combatants pierced each other with their arrows, uttering loud roars like unto two powerful lions! Then the son of Rukmini fixed on his bow-string a mighty weapon possessing the splendour of fire or the sun, and capable of destroying all foes, having first vivified it with incantations! Then, O monarch, that mighty warrior my son, fired with wrath, challenged Vivindhya and discharged the weapon at him. And the Danava struck with that weapon, fell down on the ground a lifeless corpse! And beholding Vivindhya slain, and the whole host waver, Salwa advanced again on his beautiful car capable of going everywhere. And, O king of mighty arms, beholding Salwa on that beautiful car of his, the combatants of Dwaraka wavered with fear! But, O thou of the Kuru race, Pradyumna sailed out, and, O great king, bidding the Anarttas be of good cheer, said, ‘Waver ye not, and staying behold me fight I Even I shall, by force, repell that car with Salwa on it! Ye Yadavas, this day, I shall, with my weapons like unto serpents discharged from my bow with my hand, destroy this host of the lord of Saubha! Be of good cheer, ye all! Fear not! The lord of Saubha will be slain today! Attached by me, the wretch will meet with destruction together with his car!’ O son of Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host, O hero, remained on the field, and began to fight cheerfully!’”
"Vasudeva continued, ‘O king of kings, Salwa, the lord of Saubha, approached our city with a massive force made up of infantry, cavalry, and elephants! The army led by King Salwa, consisting of four kings, occupied flat ground that had a plentiful water supply. Ignoring cemeteries and temples dedicated to the gods, sacred trees, and areas covered by ant hills, that host took over every other spot. The roads leading to the city were blocked by divisions of the army, and even the secret entrances were all sealed off by the enemy camp. O Kauravya, like the king of birds (Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him, O best among men, his army equipped with all sorts of weapons, skilled in all forms of combat, featuring a dense array of chariots and elephants and cavalry adorned with banners, along with well-paid and well-fed foot soldiers, full of strength and bearing every mark of heroism, equipped with magnificent chariots and bows. Seeing the army of Salwa, the young princess of the Vrishni clan decided to confront it as she charged out of the city. And, O king, Charudeshna, Samva, and the powerful warrior Pradyumna, O descendant of the Kuru lineage, rode out on their chariots, armored and adorned with ornaments, ready to face the vast and mighty host of Salwa! Samva, picking up his bows, eagerly attacked on the battlefield Kshemavriddhi, the commander of Salwa’s forces and his chief advisor! O foremost of Bharatas, the son of Jambavati then started unleashing arrows in a continuous stream, just like Indra rains down in torrents! And, O mighty king, Kshemavriddhi, the commander of Salwa’s forces, withstood that rain of arrows, unyielding as the Himavat! O king of kings, Kshemavriddhi then returned fire at Samva with a more powerful volley of arrows, aided by his illusionary powers! Samva countered that onslaught with his own illusion, showering a thousand arrows on his opponent’s chariot! Then pierced by Samva’s arrows and overwhelmed, Kshemavriddhi, the commander of the enemy forces, left the battlefield with the help of his swift horse! And once the wicked general of Salwa had withdrawn, a powerful Daitya named Vegavat charged at my son! O best of monarchs, thus attacked, the brave Samva, the one who upholds the Vrishni lineage, held his ground against Vegavat's assault. And, O son of Kunti, the valiant Samva, with unmatched prowess, swung a fast-moving mace and threw it at Vegavat! Struck by the mace, Vegavat collapsed to the ground like a weathered lord of a forest with decayed roots! After slaying that mighty Asura with the mace, my son entered that powerful host and began to fight everyone. O great king, a well-known Danava named Vivindhya, a mighty warrior wielding a large and strong bow, came face to face with Charudeshna! O monarch, the clash between Charudeshna and Vivindhya was as fierce as the battles of old between Vritra and Vasava! Enraged, the combatants pierced each other with arrows, emitting loud roars like two powerful lions! Then, the son of Rukmini strung his bow with a powerful weapon, shining like fire or the sun, capable of destroying all enemies, having first activated it with incantations! Then, O monarch, that valiant warrior, my son, fired up with rage, challenged Vivindhya and shot the weapon at him. The Danava, struck by that weapon, fell lifeless to the ground! Seeing Vivindhya slain, the entire host began to falter, and Salwa advanced again on his beautiful chariot capable of going anywhere. O king of great strength, upon seeing Salwa on that magnificent chariot, the Dwaraka fighters hesitated in fear! But, O descendant of the Kuru race, Pradyumna charged out, and, O great king, encouraging the Anarttas, said, ‘Don't lose heart, and watch me fight! I will forcefully repel that chariot with Salwa in it! You Yadavas, today, I will use my serpent-like weapons discharged from my bow to destroy this army of the lord of Saubha! Stay strong, all of you! Do not fear! The lord of Saubha will be defeated today! Clinging to me, the wretch will meet his end along with his chariot!’ O son of Pandu, hearing Pradyumna speak like this with a bold heart, the Yadava army, O hero, stood firm on the battlefield and began to fight with enthusiasm!’"
SECTION XVII
“Vasudeva continued, ‘O bull of the Bharata race, having spoken thus unto the Yadavas, the son of Rukmini (Pradyumna) ascended his golden car. And the car he rode was drawn by excellent steeds in mail. And over it stood a standard bearing the figure of a Makara with gaping mouth and fierce as Yama. And with his steeds, more flying than running on the ground, he rushed against the foe And the hero equipped with quiver and sword, with fingers cased in leather, twanged his bow possessed of the splendour of the lightning, with great strength, and transferring it from hand to hand, as if in contempt of the enemy, spread confusion among the Danavas and other warriors of the city of Saubha. And as hot in contempt of the, foe, and continuously slew the Danavas in battle, no one could mark the slightest interval between his successive shafts. And the colour of his face changed not, and his limbs trembled not. And people only heard his loud leonine roars indicative of wonderful valour. And the aquatic monster with mouth wide open, that devourer of all fishes, placed on golden flag-staff of that best of cars, struck terror into the hearts of Salwa’s warriors. And, O king, Pradyumna, the mower of foes rushed with speed against Salwa himself so desirous of an encounter! And, O perpetuator of the Kuru race, braved by the heroic Pradyumna in that mighty battle, the angry Salwa could ill bear the challenge! And that conqueror of hostile cities, Salwa, maddened by anger, descended from his beautiful car of unchecked speed, resolved to encounter Pradyumna. And the people beheld the fight between Salwa and the foremost of Vrishni heroes, which was even like unto the encounter between Vasava with Vali. And, O hero, mounting on his beautiful car decked with gold and furnished with flags and flag-staffs and quivers, the illustrious and mighty Salwa began to discharge his arrows at Pradyumna! Pradyumna also by the energy of his arms, overwhelmed Salwa in the combat by a thick shower of arrows. The king of Saubha, however, thus attacked in battle by Pradyumna, endured him not, but discharged at my son arrows that were like blazing fire. But the mighty Pradyumna parried off that arrowy shower. Beholding this, Salwa rained on my son other weapons of blazing splendour. Then, O foremost of monarchs, pierced by the shafts of Salwa, the son of Rukmini discharged without loss of time an arrow that was capable of entering the vitals of a foe in fight. And that winged shaft shot by my son, piercing Salwa’s mail, entered his heart—whereupon he fell down, in a swoon. And beholding the heroic king Salwa fallen down deprived of sense, the foremost of the Danavas fled away rending the ground beneath their feet. And, O lord of the earth, the army of Salwa sent up exclamations of Oh! and Alas! seeing their king, the lord of Saubha, drop down bereft of sense! And O son of the Kuru race, regaining his senses, the mighty Salwa rose and all of a sudden discharged his arrows on Pradyumna. Then the heroic and mighty armed Pradyumna, sorely pierced by his adversary about his throat, was enfeebled on his car. And, O mighty king, wounding the son of Rukmini, Salwa sent up a shout like unto the roar of a lion, and filling the entire earth with it! And, O Bharata, when my son became senseless, Salwa, without losing a moment, again discharged at him other shafts difficult to bear. And pierced with numberless arrows and deprived of his senses, Pradyumna, O chief of the Kuru race, became motionless on the field of battle!’”
“Vasudeva continued, ‘O pride of the Bharata lineage, after speaking to the Yadavas, the son of Rukmini (Pradyumna) climbed into his golden chariot. The chariot he rode was drawn by remarkable armored horses. Above it stood a standard depicting a Makara with a gaping mouth, fierce as Yama. And with his steeds, who were faster than mere running, he charged at the enemy. The hero, armed with a quiver and sword, with his fingers covered in leather, pulled back his bow that gleamed like lightning, with great strength, switching it from hand to hand, almost as if mocking the enemy, and caused chaos among the Danavas and other warriors of the city of Saubha. As he furiously took on the foe, consistently slaying the Danavas in battle, no one could notice even the slightest pause between his successive arrows. His face did not change color, nor did his limbs tremble. People only heard his loud, lion-like roars indicating great bravery. The aquatic beast with its wide-open mouth, a devourer of all fish, placed on the golden flagpole of that best of chariots, struck fear into the hearts of Salwa's warriors. And, O king, Pradyumna, the slayer of foes, rushed at Salwa himself, eager for battle! And, O descendant of the Kuru race, challenged by the heroic Pradyumna in that fierce struggle, the furious Salwa could hardly tolerate the provocation! That conqueror of enemy cities, Salwa, enraged, leaped from his stunningly fast chariot, ready to face Pradyumna. The crowd witnessed the clash between Salwa and the greatest of the Vrishni heroes, akin to the battle between Vasava and Vali. And, O hero, mounting his beautiful chariot adorned with gold and equipped with flags and quivers, the illustrious and powerful Salwa began shooting arrows at Pradyumna! Pradyumna, wielding the strength of his arms, overwhelmed Salwa in combat with a heavy barrage of arrows. However, the king of Saubha, attacked in battle by Pradyumna, could not endure it and shot arrows like blazing fire at my son. But the mighty Pradyumna deflected that fiery rain. Seeing this, Salwa unleashed upon my son other weapons that blazed with brilliance. Then, O greatest of kings, struck by Salwa's arrows, the son of Rukmini swiftly released an arrow capable of penetrating the enemy's vital points in battle. That swift arrow shot by my son pierced through Salwa's armor and entered his heart—whereupon he collapsed, unconscious. And seeing the brave king Salwa fall, deprived of his senses, the strongest of the Danavas fled, tearing up the ground beneath them. And, O lord of the earth, Salwa's army let out cries of 'Oh!' and 'Alas!' as they saw their king, the lord of Saubha, fall down senseless! And O son of the Kuru race, regaining consciousness, the mighty Salwa suddenly fired his arrows at Pradyumna. Then the heroic and powerful Pradyumna, severely struck in the throat by his opponent's arrows, weakened on his chariot. And, O mighty king, wounding the son of Rukmini, Salwa let out a roar like the growl of a lion, echoing across the entire earth! And, O Bharata, when my son fell senseless, Salwa, without wasting a moment, shot at him other arrows that were hard to endure. And pierced by countless arrows and deprived of consciousness, Pradyumna, O chief of the Kuru race, became still on the battlefield!’”
SECTION XVIII
“Vasudeva continued, ‘O king, afflicted with the arrows of Salwa, when Pradyumna became senseless the Vrishnis who had come to the fight were all disheartened and filled with grief! And the combatants of the Vrishni and Andhaka races burst into exclamations of Oh! and Alas! while great joy was felt by the enemy and beholding him thus deprived of sense, his trained charioteer, the son of Daruka, soon carried him off the field by the help of his steeds. The car had not gone far when that best of warriors regained his senses, and taking up his bow addressed his charioteer, saying, ‘O son of the Suta tribe, what hast thou done? Why dost thou go leaving the field of battle? This is not the custom of the Vrishni heroes in battle! O son of a Suta, hast thou been bewildered at the sight of a Salwa in that fierce encounter? Or hast thou been disheartened, beholding the fight? O! tell me truly thy mind!’ The charioteer answered. ‘O son of Janardana, I have not been confounded, nor hath fear taken possession of me. On the other hand, O son of Kesava, the task, I ween, of vanquishing Salwa is difficult for thee! Therefore, O hero, I am slowly retiring from the field. This wretch is stronger than thou art! It behoveth a charioteer to protect the warrior on the car, however, when he is deprived of his senses! O thou gifted with length of days, thou shouldst always be protected by me, even as it behoveth thee to protect me! Thinking that the warrior on the car should always be protected (by his charioteer), I am carrying thee away! Further, O thou of mighty arms, thou art alone, while the Danavas are many. Thinking, O son of Rukmini, that thou art not equal to them in the encounter, I am going away!’
Vasudeva continued, “O king, when Pradyumna was struck by Salwa's arrows and lost consciousness, the Vrishnis who had joined the fight all felt disheartened and grieved! The warriors from the Vrishni and Andhaka clans cried out, ‘Oh!’ and ‘Alas!’ while the enemy rejoiced at seeing him incapacitated. His skilled charioteer, the son of Daruka, quickly took him off the battlefield with the help of his horses. The chariot hadn’t gone far when that great warrior regained his senses and, picking up his bow, addressed his charioteer, saying, ‘O son of the Suta tribe, what have you done? Why are you leaving the battlefield? This isn’t how Vrishni heroes fight! O son of a Suta, were you confused when you saw Salwa in that fierce battle? Or were you discouraged by the sight of the fight? Please tell me honestly what you’re thinking!’ The charioteer replied, ‘O son of Janardana, I am neither confused nor afraid. On the contrary, O son of Kesava, defeating Salwa will be a tough challenge for you! That’s why I’m slowly withdrawing from the field. This enemy is stronger than you! It is the duty of a charioteer to protect the warrior in the chariot, especially when he is unconscious! O you who are blessed with longevity, I should always protect you, just as it’s your duty to protect me! Believing that a charioteer must always safeguard his warrior, I am taking you away! Moreover, O strong-armed one, you are alone, while the Danavas are numerous. Considering that you may not be their match in battle, I am leaving!’"
“Vasudeva continued, ‘When the charioteer had spoken thus, he, O Kauravya, who hath the makara for his mark replied unto him, saying, ‘Turn the car! O son of Daruka, never do so again; never, O Suta, turn thou from the fight, while I am alive! He is no son of the Vrishni race who forsaketh the field or slayeth the foe fallen at his feet and crying I am thine! or killeth a woman, a boy, or an old man, or a warrior in distress, deprived of his car or with his weapons broken! Thou art born in the race of charioteers and trained to thy craft! And, O son of Daruka, thou art acquainted with the customs of the Vrishnis in battle! Versed as thou art with all the customs of the Vrishnis in battle, do thou, O Suta, never again fly from the field as thou hast done! What will the irrepressible Madhava, the elder brother of Gada, say to me when he heareth that I have left the field of battle in bewilderment or that I have been struck on the back—a run-away from the combat! What will the elder brother of Kesava, the mighty-armed Baladeva, clad in blue and inebriate with wine, say, when he returneth? What also, O Suta, will that lion among men, the grand-son of Sini (Satyaki), that great warrior, say on hearing that I have forsaken the fight? And, O charioteer, what will the ever-victorious Shamva, the irrepressible Charudeshna. and Gada, and Sarana, and Akrura also of mighty arms, say unto me! What also will the wives of the Vrishni heroes when they meet together, say of me who had hitherto been considered as brave and well-conducted, respectable and possessed of manly pride? They will even say This Pradyumna is a coward who cometh here, leaving the battle! Fie on him! They will never say, Well done! Ridicule, with exclamation of Fie, is to me or a person like me O Suta, more than death! Therefore, do thou never again leave the field of battle! Reposing the charge on me, Hari the slayer of Madhu, hath gone to the sacrifice of the Bharata lion (Yudhishthira)! Therefore, I cannot bear to be quiet now! O Suta, when the brave Kritavarman was sallying out to encounter Salwa, I prevented him, saying I will resist Salwa. Do thou stay! For honouring me the son of Hridika desisted! Having left the field of battle, what shall I say unto that mighty warrior when I meet him? When that irrepressible one of mighty arms—the holder of the conch, the discus, and the mace—returneth, what shall I say unto him of eyes like lotus leaves? Satyaki, and Valadeva, and others of the Vrishni and Andhaka races always boast of me! What shall I say unto them? O Suta, having left the field of battle and with wounds of arrows on my back while being carried away by thee, I shall, by no means, be able to live! Therefore, O son of Daruka, turn that car speedily, and never do so again even in times of greatest danger! I do not, O Suta, think life worth much, having fled from the field like a coward, and my back pierced, with the arrows (of the enemy)! Hast thou ever seen me. O son of Suta, fly in fear from the field of battle like coward? O son of Daruka, it behoved thee not to forsake the battle, while my desire of fight was not yet gratified! Do thou, therefore, go back to the field.’”
“Vasudeva continued, ‘When the charioteer said this, he, O Kauravya, who has the makara as his symbol, replied to him, saying, ‘Turn the chariot! O son of Daruka, never do that again; never, O Suta, turn away from the fight while I am still alive! No one from the Vrishni clan is a true son who abandons the battlefield or kills an enemy who is fallen at his feet and pleading for mercy! No one should kill a woman, a child, or an old man, or attack a warrior in distress who is without his chariot or has broken weapons! You were born into a family of charioteers, and you were trained for this! And, O son of Daruka, you know the customs of the Vrishnis in battle! Since you are knowledgeable about all the battle customs of the Vrishnis, do not ever run away from the field again like you just did! What will the unstoppable Madhava, Gada’s elder brother, say to me when he hears that I’ve left the battlefield in confusion or that I was struck in the back like a coward? What will Baladeva, the mighty-armed elder brother of Kesava, dressed in blue and drinking wine, say when he returns? And, O Suta, what will that lion among men, Satyaki, the grandson of Sini and a great warrior, say when he hears that I abandoned the fight? And, O charioteer, what will the ever-victorious Shamva, the unstoppable Charudeshna, Gada, Sarana, and the powerful Akrura say to me? What will the wives of the Vrishni heroes say when they gather together about me, who was once seen as brave, honorable, and worthy of respect? They will say, ‘This Pradyumna is a coward for leaving the battle!’ Shame on him! They will never say, ‘Well done!’ To me, O Suta, the ridicule that comes with exclamations of shame is worse than death! Therefore, you must never leave the battlefield again! While I take on the responsibility, Hari, the slayer of Madhu, has gone to the sacrifice for the Bharata lion (Yudhishthira)! I cannot stand idle now! O Suta, when the brave Kritavarman charged to face Salwa, I stopped him, saying, ‘I will take on Salwa. Stay back!’ Out of respect for me, the son of Hridika held back! Now that I've left the field, what can I say to that mighty warrior when I see him? When that unstoppable one of great strength—the one with the conch, the discus, and the mace—returns, what shall I tell him with his eyes like lotus petals? Satyaki, Baladeva, and others from the Vrishni and Andhaka races always boast about me! What will I say to them? O Suta, having deserted the battlefield and with wounds from arrows on my back while you carry me away, I will not be able to live! Therefore, O son of Daruka, turn that chariot quickly, and never do it again, even in the face of the greatest danger! I do not consider my life worth much if I flee from the battlefield like a coward, with my back pierced by the enemy’s arrows! Have you ever seen me, O son of Suta, flee in fear from the battlefield like a coward? O son of Daruka, it was not right for you to abandon the battle while my desire to fight was still unmet! So, return to the battlefield.’”
SECTION XIX
Vasudeva continued, Thus addressed, the son of Suta race replied in haste unto Pradyumna, that foremost of all endued with strength, in these sweet words, ‘O son of Rukmini, I fear not to guide the horses on the field of battle, and I am acquainted also with the customs of the Vrishnis in war! It is not otherwise in the least! But, O thou blest with length of days, those that guide the car are taught that the warrior on the car is, by all means, to be protected by his charioteer! Thou wert also much afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert also deprived of thy senses, O hero! Therefore is it that I retired from the field.’ But, O chief of the Satwatas, now that thou hast regained thy senses without much ado, do thou, O son of Kesava, witness my skill in guiding the horses! I have been begotten by Daruka, and I have been duly trained! I will now penetrate into the celebrated array of Salwa without fear!
Vasudeva continued, “After hearing this, the son of the Suta clan replied quickly to Pradyumna, the strongest of all, with these kind words: ‘O son of Rukmini, I am not afraid to drive the horses on the battlefield, and I know the ways of the Vrishnis in war! It’s nothing new to me at all! But, O one blessed with long life, those who steer the chariot are taught that the warrior in the chariot must always be protected by his charioteer! You were also in great pain! You were badly wounded by the arrows shot by Salwa. You were even deprived of your senses, O hero! That’s why I left the battlefield.’ But, O leader of the Satwatas, now that you have regained your senses without any trouble, do witness my skills in guiding the horses, O son of Kesava! I was born of Daruka, and I have been properly trained! Now I will fearlessly charge into the famous formation of Salwa!”
“Vasudeva continued, ‘Saying this, O hero, the charioteer, pulling the reins, began to lead the horses with speed towards the field of battle. And, O king, struck with the whip and pulled by the reins those excellent steeds seemed to be flying in the air, performing various beautiful motion, now circular, now similar, now dissimilar, now to the right, now to the left. And, O king, those steeds understanding as it were the intention of Daruka’s son endued with such lightness of hand, burned with energy, and seemed to go without touching the ground with their feet! That bull among men wheeled round Salwa’s host so easily that they who witnessed it wondered exceedingly. And the lord of Saubha, unable to bear that manoeuvre of Pradyumna, instantly sent three shafts at the charioteer of his antagonist! The charioteer, however, without taking any note of the force of those arrows, continued to go along the right. Then the lord of Saubha, O hero, again discharged at my son by Rukmini, a shower of various kinds of weapons! But that slayer of hostile heroes, the son of Rukmini, showing with a smile his lightness of hand, cut all those weapons off as they reached him. Finding his arrows cut by Pradyumna, the lord of Saubha, having recourse to the dreadful illusion natural to Asuras began to pour a thick shower of arrows. But cutting into pieces those powerful Daitya weapons shot at him in mid-career by means of his Brahma weapon, Pradyumna discharged winged shafts of other kings. And these delighting in blood, warding off the shafts of Daitya, pierced his head, bosom and face. And at those wounds Salwa fell down senseless. And on the mean-minded Salwa falling down, afflicted with Pradyumna’s arrows, the son of Rukmini aimed another arrow at him, capable of destroying every foe. And beholding that arrow worshipped by all the Dasarhas, and flaming like fire and fatal as a venomous snake, fixed on the bow-string, the firmament was filled with exclamations of Oh! and Alas! Then all the celestials with Indra and the lord of treasures (Kubera) at their head sent Narada and the god of wind endued with the speed of the mind. And these two approaching the son of Rukmini delivered unto him the message of the celestial, saying, O hero, king Salwa is nor to be slain by thee! Do thou draw back the arrow. He is unslayable by thee in fight! There breatheth not a person who cannot be killed by that arrow! O thou of mighty arms, the Creator hath ordained his death at the hands of Krishna, the son of Devaki! Let this be not falsified!—Thereupon with a glad heart, Pradyumna withdrew that best of arrows from his excellent bow and deposited it back in his quiver. And then, O foremost of kings, the mighty Salwa, afflicted with the arrows of Pradyumna, rose disheartened, and speedily went away. Then O king, the wicked Salwa, thus afflicted by the Vrishnis, mounted on his car of precious metals, and leaving Dwaraka scudded through the skies!’”
“Vasudeva continued, ‘After saying this, O hero, the charioteer, pulling the reins, quickly drove the horses towards the battlefield. And, O king, struck by the whip and guided by the reins, those exceptional steeds seemed to soar through the air, performing various beautiful movements, sometimes circular, sometimes similar, sometimes different, now to the right, now to the left. And, O king, those horses, as if understanding the intentions of Daruka's son, displayed such lightness and energy that they seemed to glide without touching the ground! That great warrior maneuvered around Salwa’s army so effortlessly that everyone watching was amazed. And the lord of Saubha, unable to withstand Pradyumna's maneuvering, immediately shot three arrows at his enemy's charioteer! The charioteer, however, without paying attention to the force of the arrows, continued to move to the right. Then the lord of Saubha, O hero, launched a barrage of various weapons at my son Rukmini! But that hero, the son of Rukmini, smiling and showcasing his skill, cut down all those weapons as they approached him. Finding his arrows severed by Pradyumna, the lord of Saubha, relying on the terrifying illusions typical of Asuras, began to unleash a dense shower of arrows. But, slicing through those mighty Daitya weapons with his Brahma weapon, Pradyumna sent winged arrows at other kings. These, thirsting for blood, deflected the Daitya's arrows and struck his head, chest, and face. With those wounds, Salwa fell, unconscious. And seeing the base Salwa collapse, pierced by Pradyumna’s arrows, the son of Rukmini aimed another arrow at him, capable of destroying any foe. And as that arrow, revered by all the Dasarhas and blazing like fire and dangerous as a venomous snake, was fixed on the bow-string, the skies were filled with exclamations of Oh! and Alas! Then all the celestials, led by Indra and the lord of wealth (Kubera), sent Narada and the wind god, swift as the mind. The two approached the son of Rukmini and gave him the message from the celestials, saying, O hero, you must not kill king Salwa! Withdraw the arrow. He cannot be defeated by you in battle! There is no one who cannot be harmed by that arrow! O mighty warrior, the Creator has decreed his death at the hands of Krishna, the son of Devaki! Let this not be ignored!’—With a joyful heart, Pradyumna then withdrew that finest of arrows from his exceptional bow and placed it back in his quiver. And then, O foremost of kings, the powerful Salwa, tormented by Pradyumna’s arrows, arose disheartened and quickly fled. Then, O king, the wicked Salwa, thus weakened by the Vrishnis, mounted his car made of precious metals and left Dwaraka, racing through the skies!’”
SECTION XX
“Vasudeva said, ‘When Salwa had left the city of the Anarttas, I returned to it, O king, on the completion of thy great Rajasuya sacrifice! On my arrival I found Dwaraka shorn of its splendour, and, O great monarch, there were not sounds of Vedic recitation or sacrificial offering, And the excellent damsels were all destitute of ornaments, and the gardens were devoid of beauty. And alarmed by the aspect, I asked the son of Hridika saying, ‘Why is it that the men and women of the city of the Vrishnis are so woe-begone, O tiger among men?’ O thou best of kings thus asked the son of Hridika (Kritavarman) relate to me in detail the invasion of the city by Salwa, and his subsequent departure from it. And, O thou foremost of Bharatas, hearing all, even then I made up my mind to slay Salwa. And encouraging the citizens, O best of Bharatas, I cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes of the Vrishni race, saying, ‘Do ye, O bulls among the Yadavas, stay in the city, taking every care, and know that I go to slay Salwa! I return not to the city of Dwaravati without slaying him. I will again come to ye having compassed the destruction of Salwa together with his car of precious metals. Do ye strike up the sharp and middle and flat notes of the Dundhuvi so dreadful to foes!’ And O thou bull of the Bharata race, thus adequately encouraged by me, those heroes cheerfully said unto me, ‘Go and slay the enemies!’ And thus receiving the benedictions of those warriors with glad hearts, and causing the Brahmanas to utter auspicious words and bowing down to the best of the regenerate ones, and to Siva also, I set out on my car unto which were yoked the horses Saivya, and Sugriva, filling all sides with the clatter (of my wheels) and blowing that best of conchs, the Panchajanya! And, O king, O tiger among men, accompanied by my redoubted and victorious army consisting of the four kinds of the forces so persevering in battle, I set out. And leaving many countries, and mountains, crowned with trees, and pieces of water, and streams, I at last arrived at the country of Matrikavarta. It is there, O thou tiger among men, that I heard that Salwa was coursing on his car of precious metals near the ocean, and I followed in his pursuit. And, O thou slayer of thy foes, having reached the main, Salwa on his car of costly metals was in the midst of the deep heaving with billows! And on seeing me from a distance, O Yudhishthira, that one of wicked soul himself challenged me repeatedly to the fight. And many arrows capable of piercing to the quick, discharged from my bow reached not his car. And at this I was wroth! And, O king, that essentially sinful wretch of a Daitya’s son of irrepressible energy, on his part began to shoot thousand upon thousands of arrows in torrents! And, O Bharata, he rained shafts upon my soldiers and upon my charioteer and upon my steeds! But without thinking of the shafts, we continued the conflict. Then the warriors following Salwa poured on me straight arrows by thousands. And the Asuras covered my horses and my car and Daruka with arrows capable of piercing the very vitals. And, O hero, I could not at that time see either my horses, or my car, or my charioteer Daruka! And I with my army was covered with weapons. And, O son of Kunti, superhumanly skilled in weapons, I also let fly from my bow arrows by tens of thousands, inspiring them with mantras! But as that car of costly metals was in the sky, full two miles off, it could not, O Bharata, be seen by my troops. They could therefore only remaining on the field of battle look on like spectators in a place of amusement, cheering me on by shouts loud as the roar of the lion, and also by the sound of their clapping. And the tinted arrows shot by the fore-part of hand penetrated into the bodies of the Danavas like biting insects. And then arose cries in the car of precious metals from those that were dying of wounds by those sharp arrows and falling into the waters of the mighty ocean. And the Danavas deprived of their arms, necks, and wearing the form of Kavandhas,—fell, sending up tremendous roars. And as they fell they were devoured by animals living in the waters of the ocean. And then I powerfully blew the Panchajanya obtained from the waters and graceful as the lotus-stalk and white as milk or the Kunda flower or the moon or silver. And seeing his soldiers fall, Salwa the possessor of the car of precious metals, began to fight with the help of illusion. And then he began to ceaselessly hurl at me maces, and ploughshares, and winged darts and lances, and javelins, and battle-axes, and swords and arrows blazing like javelins and thunderbolts, and nooses, and broad swords, and bullets from barrels, and shafts, and axes, and rockets. And permitting them to come towards me, I soon destroyed them all by counter-illusion. And on this illusion being rendered ineffectual, he began the contest with mountain peaks. And, O Bharata, then there was darkness and light alternately, and the day was now fair, and now gloomy, and now hot, and now cold. And there was a perfect shower of coals, and ashes, and weapons. And creating such illusion the enemy fought with me. And ascertaining it I destroyed his illusion by counter-illusion. And in the due time I showered arrows all round. And then, O mighty king, the dome of heaven blazed as with a hundred suns, and, O son of Kunti with one hundred moons, and thousands and ten thousands of stars! And then none could ascertain whether it was day or night, or distinguish the points of the horizon. And, becoming bewildered, I fixed on my bowstring the weapon called Pragnastra. And, O son of Kunti, the weapon went like unto flakes of pure cotton blown away by the winds! And a great fight took place, calculated to make the down on one’s body stand on end. And O best of monarchs, having regained, light, I again fought with the enemy!’”
“Vasudeva said, ‘After Salwa left the city of the Anarttas, I returned to it, O king, once your grand Rajasuya sacrifice was completed! When I arrived, I found Dwaraka stripped of its glory. O great monarch, there were no sounds of Vedic recitation or sacrificial offerings. The beautiful maidens had lost their ornaments, and the gardens lacked beauty. Alarmed by this sight, I asked the son of Hridika, ‘Why are the men and women of the Vrishni city looking so miserable, O great warrior?’ O best of kings, so inquired, Kritavarman detailed the invasion by Salwa and his subsequent departure. O foremost of the Bharatas, after hearing everything, I resolved to kill Salwa. Encouraging the citizens, O best of Bharatas, I confidently addressed King Ahuka, Anakdundhuvi, and the chief heroes of the Vrishni race, saying, ‘You, O mighty Yadavas, stay in the city and take every precaution, for I am going to slay Salwa! I will not return to Dwaravati without defeating him. I will come back to you after destroying Salwa along with his car of precious metals. Let the Dundhuvi be sounded in sharp, middle, and flat notes, striking fear into our enemies!’ O you powerful Bharata, encouraged by me, those heroes cheerfully told me, ‘Go and defeat the enemies!’ Receiving their blessings with joy, and after the Brahmanas uttered auspicious words and bowing to the best of the Brahmins and to Siva, I set out on my chariot, drawn by the horses Saivya and Sugriva, filling the surroundings with the sound of wheels and blowing the mighty conch, Panchajanya! Accompanied by my formidable and victorious army, made up of all four types of forces renowned for their perseverance in battle, I set off. Leaving behind many countries, mountains crowned with trees, ponds, and streams, I finally arrived in Matrikavarta. It is there, O great warrior, I learned that Salwa was moving on his car of precious metals near the ocean, and I pursued him. When I reached the sea, Salwa, on his magnificent car, was in the choppy waters! Seeing me from afar, O Yudhishthira, that wicked soul repeatedly challenged me to fight. Despite my arrows, none reached his car, which made me furious! O king, that essentially sinful Daitya’s son, filled with unyielding energy, unleashed thousands upon thousands of arrows! O Bharata, he rained arrows upon my soldiers, my charioteer, and my horses! But we didn’t pay any mind to the arrows; we continued the battle. The warriors supporting Salwa shot straight arrows at me by the thousands. The Asuras bombarded my horses, my car, and Daruka with arrows capable of piercing the very heart. At that moment, I could see neither my horses nor my car nor my charioteer Daruka! My entire army was engulfed in weaponry. And, O son of Kunti, skilled in the use of weapons, I unleashed tens of thousands of arrows, infusing them with powerful mantras! However, since Salwa's car was two miles high in the sky, my troops could not see it. They could only remain on the battlefield, like spectators at a show, cheering me on with roars like a lion and sounds of clapping. The colored arrows I shot struck the bodies of the Danavas like biting insects. Then, cries arose from the car of precious metals from those dying from my sharp arrows, sinking into the mighty ocean. Disarmed and helpless, those Danavas—looking like Kavandhas—fell, roaring tremendously. As they tumbled, they were devoured by sea creatures. Then I blew the Panchajanya, obtained from the waters, graceful as a lotus stem and white as milk, the Kunda flower, the moon, or silver. Seeing his soldiers fall, Salwa, master of the car of precious metals, began to fight through illusion. He unleashed a relentless barrage of maces, plows, darts, lances, javelins, battle-axes, blazing arrows, nooses, broad swords, bullets from cannons, shafts, axes, and rockets at me. Allowing them to come forward, I quickly countered them all with my own illusion. When his illusions failed, he resorted to throwing mountain peaks at me. O Bharata, there was alternating darkness and light, now bright, now dim, now hot, and now cold. A perfect storm of coals, ashes, and weapons rained down. The enemy created this illusion to battle me. Realizing this, I countered his illusion with my own. As the time was right, I unleashed arrows all around. Then, O mighty king, the sky blazed as if filled with a hundred suns, O son of Kunti, with a hundred moons and thousands upon thousands of stars! At that moment, no one could tell whether it was day or night or distinguish the horizons. Bewildered, I drew my bowstring and prepared the weapon called Pragnastra. O son of Kunti, the weapon soared like pure cotton caught in the wind! A fierce battle ensued, one that would make the hairs on a person’s body stand on end. O best of monarchs, having restored light, I once again fought fiercely with the enemy!’”
SECTION XXI
“Vasudeva said, ‘O thou tiger among men, my great enemy king Salwa, thus encountered by me in battle, again ascended the sky. And O mighty monarch, inspired with the desire of victory, that wicked one hurled at me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and as the weapons came along the sky, I speedily resisted them with my swift arrows, and cut them in two or three pieces before they came at me. And there was a great noise in the welkins. And Salwa covered Daruka, and my steeds, and my car also with hundreds of straight shafts. Then, O hero, Daruka, evidently about to faint, said unto me, ‘Afflicted with the shafts of Salwa I stay in the field, because it is my duty to do so. But I am incapable of doing so (any longer). My body hath become weak!’ Hearing these piteous words of my charioteer, I looked at him, and found the driver wounded with arrows. Nor was there a spot on his breasts or the crown of his head, or body or his arms which was not, O thou foremost of sons of Pandu, covered with shafts! And blood flowed profusely from his wounds inflicted by arrows, and he looked like unto a mountain of red chalk after a heavy shower. And, O thou of mighty arms, seeing the charioteer with the reins in his hands thus pierced and enfeebled by the shafts of Salwa in the field of battle, I cheered him up!
“Vasudeva said, ‘O you great warrior, my fierce opponent King Salwa, after facing me in battle, soared back into the sky. And, O powerful king, driven by the desire to win, that wicked one threw Sataghnis at me, along with heavy maces, burning lances, and tough clubs. As these weapons flew through the air, I quickly countered them with my swift arrows, slicing them into two or three pieces before they could reach me. There was a tremendous noise in the sky. Salwa bombarded Daruka, my horses, and my chariot with hundreds of straight arrows. Then, O hero, Daruka, clearly about to faint, said to me, ‘I’m staying in the field despite the arrows from Salwa because it’s my duty. But I can’t do this much longer. My body has become weak!’ Hearing these desperate words from my charioteer, I looked at him and saw that he was wounded by arrows. There wasn't a single spot on his chest, head, body, or arms that wasn't covered in arrows, O you greatest of the Pandu sons! Blood was flowing heavily from his wounds, and he looked like a mountain of red chalk after a heavy rain. And, O you with mighty arms, seeing my charioteer so pierced and weakened by Salwa's arrows in the battlefield, I encouraged him!'
“‘And, O Bharata, about this time, a certain person, having his home in Dwaraka quickly coming to my car, addressed me like a friend, delivering to me, O hero, a message from Ahuka! He seemed to be one of Ahuka’s followers. And sadly and in a voice choked in sorrow, know, O Yudhishthira, he said words’—O warrior, Ahuka, the lord of Dwaraka, hath said these words unto thee! O Kesava, hear what thy father’s friend sayeth: O son of the Vrishni race, O thou irrepressible one, in thy absence today Salwa, coming to Dwaraka, hath by main force killed Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do thou defend Dwaraka! This is thy principal duty!—Hearing these words of his, my heart became heavy, and I could not ascertain what I should do and what I should not. And, O hero, hearing of that great misfortune, I mentally censured Satyaki, and Baladeva, and also that mighty pradyumna. Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had gone, O son of the Kuru race, to effect the destruction of Salwa’s city. And in a sorrowful heart, I asked myself,—Doth that destroyer of foes, the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and Charudeshna possessed of prowess, and Shamva and others? For, O thou tiger among men, these living, even the bearer himself of the thunderbolt could by no means destroy Suta’s son (Vasudeva)! And thought, I, It is plain that Vasudeva is dead and equally plain that the others with Baladeva at their head have been deprived of life—This was my certain conclusion. And, O mighty king, thinking of the destruction of those all, I was overwhelmed with grief! And it was in this state of mind that I encountered Salwa afresh. And now I saw, O great monarch, Vasudeva himself falling from the car of precious metals! And, O warrior I swooned away, and, O king of men, my sire seemed like unto Yayati after the loss of his merit, falling towards the earth from heaven! And like unto a luminary whose merit hath been lost saw my father falling, his head-gear foul and flowing loosely, and his hair and dress disordered. And then the bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I sat down on the side of the car. And, O thou descendant of the Bharata race, seeing me deprived of consciousness on the car, and as if dead, my entire host exclaimed Oh! and Alas! And my prone father with out-stretched arms and lower limbs, appeared like a dropping bird. And him thus falling, O thou of mighty arms, O hero, the hostile warriors bearing in their hands lances and axes struck grievously! And (beholding this) my heart trembled! and soon regaining my consciousness, O warrior, I could not see in that mighty contest either the car of costly metals, or the enemy Salwa, or my old father! Then I concluded in my mind that it was certainly illusion. And recovering my senses, I again began to discharge arrows by hundreds.”
“‘And, O Bharata, around this time, a certain person, coming from Dwaraka, approached my chariot and spoke to me like a friend, bringing a message from Ahuka! He seemed to be one of Ahuka’s followers. Sadly, with a voice choked with sorrow, he said—O warrior, Ahuka, the lord of Dwaraka, has sent these words to you! O Kesava, listen to what your father’s friend says: O son of the Vrishni lineage, O you who cannot be suppressed, today, in your absence, Salwa has forcefully killed Vasudeva in Dwaraka! Therefore, there's no need for battle anymore. Stop, O Janardana! You must protect Dwaraka! This is your primary duty!’—Hearing his words, my heart became heavy, and I couldn't figure out what to do next. And, O hero, hearing of that great misfortune, I mentally scolded Satyaki, Baladeva, and the mighty Pradyumna. I had entrusted them with the duty of protecting Dwaraka and Vasudeva while I had gone, O son of the Kuru race, to destroy Salwa’s city. With a sorrowful heart, I asked myself—Does that destroyer of foes, the mighty-armed Baladeva, still live? What about Satyaki, the son of Rukmini, Charudeshna, Shamva, and others? For, O you who are like a tiger among men, even the bearer of the thunderbolt could not possibly destroy Suta’s son (Vasudeva)! I thought it was clear that Vasudeva is dead and that the others, led by Baladeva, have also met their end—this was my firm conclusion. And, O mighty king, thinking about their destruction, I was overwhelmed with grief! It was in this state of mind that I encountered Salwa again. Now I saw, O great monarch, Vasudeva himself falling from the chariot of precious metals! And, O warrior, I fainted; and, O king of men, my father looked like Yayati after losing his merit, falling from heaven to earth! I saw my father falling like a luminary whose merit has been lost, his headdress askew, with hair and clothes in disarray. Then the bow Sharanga fell from my hand, and, O son of Kunti, I swooned! I sat down by the side of the chariot. And, O descendant of the Bharata race, seeing me unconscious in the chariot, as if dead, my entire army cried out in shock! My prostrate father, with outstretched arms and legs, appeared like a fallen bird. As he fell, O mighty-armed hero, the enemy warriors brandishing lances and axes struck him fiercely! Seeing this, my heart trembled! Soon regaining my senses, O warrior, I could not see in that fierce battle either the chariot of precious metals, or the enemy Salwa, or my aged father! I concluded in my mind that it must be an illusion. Once I regained my senses, I began to shoot arrows by the hundreds again.’
SECTION XXII
“Vasudeva continued, ‘Then O thou foremost of the Bharata race, taking up my beautiful bow, I began to cut off with my arrows the heads of the enemies of the celestials, from off that car of costly metals! And I began to discharge from the Sharanga many well-looking arrows of the forms of snakes, capable of going at a great height and possessing intense energy. And, O perpetuator of the Kuru race, I could not then see the car of costly metals, for it had vanished, through illusion! I was then filled with wonder! That host of Danvas then, O Bharata, of frightful visages and hair, set up a loud howl while I was waiting for it. In that fierce battle. I then, with the object of destroying them, fixed on my bow-string the weapon capable of piercing the foes if but his sound was inaudible. Upon this, their shouts ceased. But those Danavas that had sent up that shout were all slain by those shafts of mine blazing as the Sun himself, and capable of striking at the perception of sound alone. And after the shout had ceased at one place, O mighty king, another yell proceeded from another quarter. Thitherto also I sent my shafts. In this way, O Bharata, the Asuras began to send up yells in all the ten quarters above and across. These were all slain by me, viz., those that were in the skies and that were invisible, with arrows of diverse forms, and celestial weapons inspired with mantras. Then, O hero, that car of precious metals capable of going anywhere at will, bewildering my eyes, reappeared at Pragjyotisha! And then the destroying Danavas of fierce forms suddenly drowned me with a mighty shower of rocks. And, O thou foremost of monarchs, torrents of rocks falling upon me covered me up, and I began to grow like an ant-hill (with its summits and peaks)! And covered along with my horses and charioteer and flagstaffs, with crags on all sides, I disappeared from sight altogether. Then those foremost of heroes of the Vrishni race who were of my army were, struck with panic, and all on a sudden began to fly in all directions. And beholding me in that plight, O king, the heaven, the firmament, and the earth were filled with exclamation of Oh! and Alas! And then, O monarch, my friends filled with sorrow and grief began to weep and wail with heavy hearts! And delight filled the hearts of the enemies. And O thou who never waverest, I heard of this after I had defeated the foe! And then wielding the thunderbolt, that favourite (weapon) of Indra, capable of riving stones, I destroyed that entire mass of crags! But my steeds, afflicted with the weight of the stones and almost on the point of death began to tremble. And beholding me, all my friends rejoiced again even as men rejoice on seeing the sun rise in the sky, dispersing the clouds. And seeing my horses almost in their last gasp for breath, afflicted with that load of stones, my charioteer said unto me in words suitable to the occasion, ‘O thou of the Vrishni race, behold Salwa the owner of the car of precious metals sitting (yonder). Do not disregard him! Do thou exert thyself! Do thou abandon thy mildness and consideration for Salwa. Slay Salwa, O thou of mighty arms! O Kesava, do not let him live! O hero, O thou destroyer of those that are not thy friends (enemies), an enemy should be slain with every exertion! Even a weak enemy who is under the feet of a man endued with strength, should not be disregarded by the latter: that (shall I say) of one that dareth us to the fight? Therefore, O thou tiger among men, putting forth every exertion, slay him, O lord, O thou foremost of the Vrishni race! Do thou not delay again! This one is not capable of being vanquished by milder measures. And he cannot in my opinion be thy friend who is fighting thee and who devastated Dwaraka!’ O Kaunteya, hearing such words of my charioteer, and knowing that what he said was true, I directed my attention to the fight (afresh), with the view of slaying Salwa and destroying the car of costly metals! And, O hero, saying unto Daruka, ‘Stay a moment’ I fixed on my bow-string my favourite weapon of fire, blazing and of celestial origin, of irresistible force, and incapable of being baffled, bursting with energy, capable of penetrating into everything, and of great splendour! And saying, ‘Destroy the car of precious metals together with all those enemies that are in it.’ I launched with the might of my arms and in wrath with mantras, the great powerful discus Sudarsana which reduceth to ashes in battle Yakshas and Rakshasas and Danavas and kings born in impure tribes, sharp-edged like the razor, and without stain, like unto Yama the destroyer, and incomparable, and which killeth enemies. And rising into the sky, it seemed like a second sun of exceeding effulgence at the end of the Yuga. And approaching the town of Saubha whose splendour had disappeared, the discus went right through it, even as a saw divideth a tall tree. And cut in twain by the energy of the Sudarsana it fell like the city of Tripura shaken by the shafts of Maheswara. And after the town of Saubha had fallen, the discus came back into my hands, And taking it up I once more hurled it with force saying, ‘Go thou unto Salwa.’ The discus then cleft Salwa in twain who in that fierce conflict was at the point of hurling a heavy mace. And with its energy it set the foe ablaze. And after that brave warrior was slain, the disheartened Danava women fled in all directions, exclaiming Oh! and Alas! And taking my chariot in front of the town of Saubha I cheerfully blew my conch and gladdened the hearts of my friends. And beholding their town, high as the peak of the Meru, with its palaces and gate-ways utterly destroyed, and all ablaze, the Danavas fled in fear. And having thus destroyed the town of Saubha and slain Salwa, I returned to the Anarttas and delighted my friends. And, O king, it is for this reason that I could not come to the city named after the elephant (Hastinapura), O destroyer of hostile heroes! O warrior, if I had come, Suyodhana would not have been alive or the match at dice would not have taken place. What can I do now? It is difficult to confine the waters after the dam is broken!’”
“Vasudeva continued, ‘Then, oh you foremost of the Bharata clan, I picked up my beautiful bow and started shooting arrows at the heads of the celestial enemies from that chariot made of precious metals! I released many striking arrows from the Sharanga that looked like snakes, capable of soaring high and packed with intense energy. And, oh you who carry on the Kuru lineage, I couldn't see the chariot made of precious metals anymore because it had vanished due to an illusion! I was filled with wonder! That terrifying group of Danavas, with their frightful faces and wild hair, let out a loud howl while I stood waiting for them. In that intense battle, I readied my bow with a weapon designed to pierce the foes even when they were silent. At that moment, their shouts stopped. But the Danavas who had shouted were all struck down by my blazing arrows, as bright as the sun, specifically designed to strike based on the sound alone. After the noise died down in one area, another yell emerged from a different direction. I shot my arrows in that direction too. In this way, oh Bharata, the Asuras began to howl from all ten directions, above and below. I killed them all, both those hiding in the skies and the invisible ones, using arrows of various shapes and celestial weapons filled with mantras. Then, oh hero, that precious chariot, capable of moving anywhere at will and dazzling to my eyes, reappeared at Pragjyotisha! Suddenly, the ferocious Danavas overwhelmed me with a massive downpour of rocks. And, oh you foremost of kings, torrents of rocks fell on me, piling up like an anthill! Covered with crags on all sides, along with my horses, charioteer, and flagstaffs, I completely vanished from sight. The brave heroes of the Vrishni clan in my army grew panicked and scattered in all directions. Seeing me in such a situation, oh king, the heavens, the sky, and the earth echoed with cries of 'Oh!' and 'Alas!' Then, oh monarch, my friends, filled with sorrow and grief, began to cry and wail with heavy hearts! Joy filled the hearts of my enemies. And oh you who never waver, I learned of this only after I had defeated the foes! Wielding the thunderbolt, Indra's favorite weapon capable of shattering rocks, I destroyed that entire mass of crags! But my horses, crushed under the weight of the stones and on the brink of death, began to tremble. Seeing this, all my friends rejoiced, just as people celebrate the sun rising in the sky and clearing the clouds. And when I saw my horses gasping for breath under the heavy load of stones, my charioteer spoke to me appropriately, ‘O you of the Vrishni clan, look over there! Salwa, the owner of the precious metal chariot, is sitting. Don’t underestimate him! You need to push yourself! Stop being mild and considerate towards Salwa. Kill him, oh you with mighty arms! Oh Kesava, don’t let him live! Oh hero, you destroy your enemies, so do not hesitate! Even a weak enemy should not be ignored if they challenge you in battle. So, oh you tiger among men, with all your strength, take him down, oh lord, oh you foremost of the Vrishni clan! Do not delay again! He cannot be defeated by gentle means. And in my opinion, he’s no friend of yours if he’s fighting you and has devastated Dwaraka!’ Oh Kaunteya, upon hearing my charioteer’s words and recognizing their truth, I renewed my focus on the fight, determined to defeat Salwa and destroy the precious metal chariot! And, oh hero, telling Daruka, ‘Wait a moment,’ I strung my bow with my favorite fiery weapon, blazing and of divine origin, irresistibly powerful, incapable of being thwarted, bursting with energy, able to pierce anything, and shining brightly! I commanded, ‘Destroy the precious metal chariot along with all the enemies in it.’ With all my strength and anger, I launched the mighty discus Sudarsana, which reduces to ashes in battle Yakshas, Rakshasas, Danavas, and kings of impure lineages, sharp-edged like a razor, pure as Yama the destroyer, and unparalleled, which kills enemies. Rising high into the sky, it looked like a second sun of brilliant light at the end of the Yuga. Approaching the city of Saubha, whose glory had vanished, the discus sliced right through it, just as a saw splits a tall tree. Cut in half by the power of Sudarsana, it collapsed like the city of Tripura shaken by Maheswara’s arrows. After the city of Saubha fell, the discus returned to my hand. Picking it up, I hurled it again with force, saying, ‘Go to Salwa.’ The discus then cut Salwa in two as he was about to throw a heavy mace in that fierce battle. With its power, it set the enemy ablaze. After that brave warrior was slain, the scared Danava women fled in all directions, crying 'Oh!' and 'Alas!' Taking my chariot in front of the town of Saubha, I joyfully blew my conch, uplifting the spirits of my friends. Seeing their town, towering like Mount Meru with its palaces and gateways utterly destroyed and burning, the Danavas fled in terror. And having thus destroyed the town of Saubha and slain Salwa, I returned to the Anarttas and delighted my friends. And, oh king, this is why I couldn’t go to the city named after the elephant (Hastinapura), oh destroyer of hostile heroes! Oh warrior, if I had arrived, Suyodhana wouldn’t have survived, nor would the game of dice have happened. What can I do now? It’s tough to hold back the waters once the dam has burst!’”
Vaisampayana continued, “Having addressed the Kaurava thus, that foremost of male persons, of mighty arms, the slayer of Madhu, possessed of every grace, saluting the Pandavas, prepared for departure. And the mighty-armed hero reverentially saluted Yudhishthira the just, and the king in return and Bhima also smelt the crown of his head. And he was embraced by Arjuna, and the twins saluted him with reverence. And he was duly honoured by Dhaumya, and worshipped with tears by Draupadi. And causing Subhadra and Abhimanyu to ascend his golden car, Krishna, mounted it himself, worshipped by the Pandavas. And consoling Yudhishthira, Krishna set out for Dwaraka on his car resplendent as the sun and unto which were yoked the horses Saivya and Sugriva. And after he of the Dasharha race had departed, Dhristadyumna, the son of Prishata, also set out for his own city, taking with him the sons of Draupadi. And the king of Chedi, Dhrishtaketu also, taking his sister with him set out for his beautiful city of Suktimati, after bidding farewell to the Pandavas. And, O Bharata, the Kaikeyas also, with the permission of Kunti’s son possessed of immeasurable energy, having reverentially saluted all the Pandavas, went away. But Brahmanas and the Vaisyas and the dwellers of Yudhishthira’s kingdom though repeatedly requested to go, did not leave the Pandavas. O foremost of king, O bull of the Bharata race, the multitude that surrounded those high-souled ones in the forest of Kamyaka looked extraordinary. And Yudhishthira, honouring those high-minded Brahmanas, in due time ordered his men, saying ‘Make ready the car.’”
Vaisampayana continued, “After speaking to the Kauravas, that great man with powerful arms, the slayer of Madhu, who had every grace, greeted the Pandavas and got ready to leave. The mighty hero respectfully greeted Yudhishthira the just, and the king, in return, along with Bhima, touched his head. Arjuna embraced him, and the twins saluted him with respect. Dhaumya paid him due honor, and Draupadi worshipped him with tears. After helping Subhadra and Abhimanyu onto his golden chariot, Krishna mounted it himself, honored by the Pandavas. Consoling Yudhishthira, Krishna set off for Dwaraka on his chariot that shone like the sun, pulled by the horses Saivya and Sugriva. After the Dasharha prince had left, Dhristadyumna, the son of Prishata, also departed for his own city, taking the sons of Draupadi with him. The king of Chedi, Dhrishtaketu, also took his sister and left for his beautiful city of Suktimati, after saying goodbye to the Pandavas. And, O Bharata, the Kaikeyas, with Kunti’s son, who was incredibly powerful, after respectfully saluting all the Pandavas, also departed. However, the Brahmanas, Vaisyas, and the people of Yudhishthira’s kingdom, despite being repeatedly urged to leave, stayed with the Pandavas. O great king, O bull of the Bharata race, the crowd surrounding those noble souls in the Kamyaka forest looked remarkable. Yudhishthira, honoring those virtuous Brahmanas, then instructed his men, saying ‘Get the chariot ready.’”
SECTION XXIII
Vaisampayana continued, “After the chief of the Dasharhas had departed, the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each looking like unto Shiva, and Krishna, and their priest, ascending costly cars unto which were yoked excellent steeds, together went into the forest. And at time of going they distributed Nishkas of gold and clothes and kine unto Brahmanas versed in Siksha and Akshara and mantras. And twenty attendants followed them equipped with bows, and bowstrings, and blazing weapons, and shafts and arrows and engines of destruction. And taking the princess’s clothes and the ornaments, and the nurses and the maid-servants, Indrasena speedily followed the princes on a car. And then approaching the best of Kurus, the high-minded citizens walked round him. And the principal Brahmanas of Kurujangala cheerfully saluted him. And together with his brothers, Yudhishthira the just, on his part saluted them cheerfully. And the illustrious king stopped there a little, beholding the concourse of the inhabitants of Kurujangala. And the illustrious bull among the Kurus felt for them as a father feeleth for his sons, and they too felt for the Kuru chief even as sons feel for their father! And that mighty concourse, approaching the Kuru hero, stood around him. And, O king, affected, with bashfulness, and with tears in their eyes, they all exclaimed, ‘Alas, O lord! O Dharma!’ And they said, ‘Thou art the chief of the Kurus, and the king of us, thy subjects! Where dost thou go, O just monarch, leaving all these citizens and the inhabitants of the country, like a father leaving his sons? Fie on the cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Suvala! Fie on Karna! For, O foremost of monarchs, those wretches ever wish unto thee who art firm in virtue! Having thyself established the unrivalled city of Indraprastha of the splendour of Kailasa itself, where dost thou go, leaving it, O illustrious and just king, O achiever of extraordinary deeds! O illustrious one, leaving that peerless palace built by Maya, which possesseth the splendour of the palace of the celestials themselves, and is like unto a celestial illusion, ever guarded by the gods, where dost thou go, O son of Dharma?’ And Vibhatsu knowing the ways of virtue, pleasure, and profit said unto them in a loud voice, ‘Living in the forest, the king intendeth to take away the good name of his enemies! O we with the regenerate ones at your head, versed in virtue and profit, do you approaching the ascetics separately and inclining them to grace, represent unto them what may be for our supreme good!’ Upon hearing these words of Arjuna, the Brahmanas and the other orders, O king, saluting him cheerfully walked round the foremost of virtuous men! And bidding farewell unto the son of Pritha, and Vrikodara, and Dhananjaya and Yajnaseni, and the twins, and commanded by Yudhishthira, they returned to their respective abodes in the kingdom with heavy hearts.”
Vaisampayana continued, “After the leader of the Dasharhas left, the brave Yudhishthira, Bhima, Arjuna, and the twins, each resembling Shiva, Krishna, and their priest, got into luxurious chariots pulled by magnificent horses and went into the forest together. Before leaving, they distributed gold coins, clothes, and cows to Brahmanas skilled in Siksha, Akshara, and mantras. Twenty attendants trailed behind them, armed with bows, bowstrings, weapons, arrows, and other destructive tools. Indrasena quickly followed the princes in a chariot, taking the princess's clothes, ornaments, nurses, and maids with him. Approaching the best of the Kurus, the respected citizens circled around him. The leading Brahmanas of Kurujangala greeted him warmly. Yudhishthira, known for his fairness, greeted them with joy along with his brothers. The great king paused briefly, taking in the gathering of people from Kurujangala. The noble bull among the Kurus felt for them as a father feels for his sons, and they too felt for the Kuru chief just like sons feel for their father! That large gathering moved closer to the Kuru hero and stood around him. Affected by shyness and with tears in their eyes, they all cried, ‘Alas, O lord! O Dharma!’ They lamented, ‘You are the leader of the Kurus and the king of us, your subjects! Where are you going, O just ruler, leaving all these citizens and the people of the land, like a father leaving his children? Curses on the cruel-hearted son of Dhritarashtra! Curses on the wicked son of Suvala! Curses on Karna! For, O greatest of kings, those fools always wish harm upon you, who stand firm in virtue! After establishing the unparalleled city of Indraprastha, which shines like Kailasa itself, where are you going, O esteemed and just king, O achiever of great feats! O illustrious one, leaving behind that unmatched palace built by Maya, which possesses the beauty of heavenly realms and is like a celestial mirage, always protected by the gods, where are you going, O son of Dharma?’ Vibhatsu, who understood the paths of virtue, pleasure, and profit, addressed them loudly, ‘By living in the forest, the king intends to take away the good name of his enemies! O, we who have the learned ones among you, skilled in virtue and profit, please approach the ascetics separately, plead with them for their favor, and communicate what might be for our highest good!’ Upon hearing Arjuna's words, the Brahmanas and others, O king, cheerfully saluted him and circled around the foremost of virtuous men! After bidding farewell to Pritha’s son, Vrikodara, Dhananjaya, Yajnaseni, and the twins, and under Yudhishthira's direction, they returned to their homes in the kingdom with heavy hearts.”
SECTION XXIV
Vaisampayana said, “After they had departed, Yudhishthira the virtuous son of Kunti, unwavering in his promises, addressed all his brothers, saying, ‘We shall have to dwell in the solitary forest for these twelve years. Search ye, therefore, in this mighty forest for some spot abounding in birds and deer and flowers and fruits, beautiful to behold, and auspicious, and inhabited by virtuous persons and where we may dwell pleasantly for all these years!’ Thus addressed by Yudhishthira, Dhananjaya replied unto the son of Dharma, after reverencing the illustrious king as if he were his spiritual preceptor. And Arjuna said, ‘Thou hast respectfully waited upon all the great and old Rishis. There is nothing unknown to thee in the world of men. And O bull of the Bharata race, thou hast always waited with reverence upon Brahmanas including Dwaipayana and others, and Narada of great ascetic merit, who with senses under control, ever goeth to the gates of all the world from the world of the gods unto that of Brahma, including that of the Gandharvas and Apsaras! And thou knowest, without doubt, the opinions of the Brahmanas, and, O king, their prowess also! And O monarch, thou knowest what is calculated to do us good! And O great king, we will live wherever thou likest! Here is this lake, full of sacred water, called Dwaitavana, abounding with flowers, and delightful to look at, and inhabited by many species of birds. If, O king, it pleaseth thee, here should we like to dwell these twelve years! Thinkest thou otherwise?’ Yudhishthira replied, ‘O Partha, what thou hast said recommendeth itself to me! Let us go that sacred and celebrated and large lake called Dwaitavana!”
Vaisampayana said, “After they left, Yudhishthira, the virtuous son of Kunti and true to his word, spoke to all his brothers, saying, ‘We’ll need to live in the lonely forest for these twelve years. So, search this vast forest for a place filled with birds, deer, flowers, and fruits—somewhere beautiful, blessed, and where virtuous people live, so we can enjoy our time here!’ After hearing Yudhishthira, Dhananjaya responded to the son of Dharma, honoring the noble king as if he were his spiritual teacher. Arjuna said, ‘You have shown great respect to all the wise and ancient Rishis. There’s nothing in the human world that you don’t know. And, O bull of the Bharata clan, you have always treated Brahmanas with reverence, including Dwaipayana and others, as well as Narada, who is renowned for his asceticism and travels through all realms, from the gods to Brahma, including the realms of the Gandharvas and Apsaras! You know, without a doubt, the thoughts of the Brahmanas and their abilities too! And, O king, you understand what will benefit us! So, O great king, we are ready to settle wherever you choose! Here is a lake filled with sacred water, called Dwaitavana, lush with flowers and a delight to the eyes, home to many types of birds. If it pleases you, O king, we would like to live here for these twelve years! What do you think?’ Yudhishthira answered, ‘O Partha, what you’ve said appeals to me! Let’s go to that sacred, famous, and spacious lake called Dwaitavana!’”
“Vaisampayana continued, “Then the virtuous son of Pandu, accompanied by numerous Brahmanas, all went to the sacred lake called Dwaitavana. And Yudhishthira was surrounded by numerous Brahmanas some of whom sacrificed with fire and some without it and some of whom, devoted to the study of the Vedas, lived upon alms or were of the class called Vanaprasthas. And the king was also surrounded by hundreds of Mahatmas crowned with ascetic success and of rigid vows. And those bulls of the Bharata race, the sons of Pandu setting out with those numerous Brahmanas, entered the sacred and delightful woods of Dwaita. And the king saw that mighty forest covered on the close of summer with Salas, and palms, and mangoes, and Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars, many of them covered with flowers. And flocks of peacocks and Datyuhas and Chakoras and Varhins and Kokilas, seated on the tops of the tallest trees of that forest were pouring forth their mellifluous notes. And the king also saw in that forest mighty herds of gigantic elephants huge as the hills, with temporal juice trickling down in the season of rut, accompanied by herds of she-elephants. And approaching the beautiful Bhogavati (Saraswati), the king saw many ascetics crowned with success in the habitations in that forest, and virtuous men of sanctified souls clad in barks of trees and bearing matted locks on their heads. And descending from their cars, the king that foremost of virtuous men with his brothers and followers entered that forest like Indra of immeasurable energy entering heaven. And crowds of Charanas and Siddhas, desirous of beholding the monarch devoted to truth, came towards him. And the dwellers of that forest stood surrounding that lion among king possessed of great intelligence. And saluting all the Siddhas, and saluted by them in return as a king or a god should be, that foremost of virtuous men entered the forest with joined hands accompanied by all those foremost of regenerate ones. And the illustrious and virtuous king, saluted in return by those virtuous ascetics that had approached him, sat down in their midst at the foot of a mighty tree decked with flowers, like his father (Pandu) in days before. And those chiefs of the Bharata race viz., Bhima and Dhananjaya and the twins and Krishna and their followers, all fatigued, leaving their vehicles, sat themselves down around that best of kings. And that mighty tree bent down with the weight of creepers, with those five illustrious bowmen who had come there for rest sitting under it, looked like a mountain with (five) huge elephants resting on its side.”
Vaisampayana continued, “Then the virtuous son of Pandu, along with many Brahmanas, went to the sacred lake called Dwaitavana. Yudhishthira was surrounded by many Brahmanas, some who performed sacrifices with fire, some who did not, and some who were focused on studying the Vedas, living off alms or belonging to the Vanaprastha class. The king was also accompanied by hundreds of great beings, crowned with spiritual success and strict vows. The strong sons of Pandu, setting out with these Brahmanas, entered the delightful woods of Dwaita. The king saw that mighty forest, lush at the end of summer, filled with Salas, palms, mangoes, Madhukas, Nipas, Kadamvas, Sarjjas, Arjunas, and Karnikars, many adorned with flowers. Flocks of peacocks, Datyuhas, Chakoras, Varhins, and Kokilas perched on the tallest trees, singing their beautiful songs. The king also spotted gigantic herds of elephants, massive as hills, with their temporal juice dripping during the rutting season, accompanied by groups of female elephants. As they approached the lovely Bhogavati (Saraswati), the king noticed many successful ascetics living in that forest, along with virtuous men dressed in tree bark and sporting matted hair. Descending from their chariots, the king, foremost among the virtuous, with his brothers and followers, entered the forest like Indra of immense power entering heaven. Crowds of celestial beings and perfected sages, eager to see the king devoted to truth, came towards him. The forest dwellers surrounded that noble king, known for his intelligence. Saluting all the Siddhas, and receiving their greetings in return as a king or a god should, the foremost virtuous man entered the forest with joined hands alongside those prominent spiritual figures. The illustrious and virtuous king was greeted in turn by those ascetics and sat down with them at the foot of a great tree adorned with flowers, just as his father (Pandu) had done in the past. Those chiefs from the Bharata race, namely Bhima, Dhananjaya, the twins, Krishna, and their followers, all tired and leaving their vehicles behind, sat around the best of kings. The mighty tree, weighed down by vines, with those five illustrious archers resting beneath it, resembled a mountain with five huge elephants lying on its side.”
SECTION XXV
Vaisampayana said, “Having fallen into distress, those princes thus obtained at last a pleasant habitation in that forest. And there in those woods abounding with Sala trees and washed by the Saraswati, they who were like so many Indras, began to sport themselves. And the illustrious king, that bull of the Kuru race, set himself to please all the Yatis and Munis and the principal Brahmanas in that forest, by offerings of excellent fruits and roots. And their priest, Dhaumya endued with great energy, like unto a father to those princes, began to perform the sacrificial rites of Ishti and Paitreya for the Pandavas residing in that great forest. And there came, as a guest, unto the abode of the accomplished Pandavas living in the wood after loss of their kingdom, the old Rishi Markandeya, possessed of intense and abundant energy. And that bull of the Kuru race, the high-souled Yudhishthira, possessed of unrivalled strength and prowess, paid his homage unto that great Muni, reverenced by celestials and Rishis of men, and possessed of the splendour of blazing fire. And that illustrious and all-knowing Muni, of unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his mind. And Yudhishthira the just, apparently grieved at this, asked him, saying, ‘All these ascetics are sorry for seeing me here. Why is it that thou alone smilest, as if an glee, in the presence of these?’ Markandeya replied, ‘O child’, I too am sorry and do not smile in glee! Nor doth pride born of joy possess my heart! Beholding to-day the calamity, I recollect Rama, the son of Dasaratha, devoted to truth! Even that Rama, accompanied by Lakshman, dwelt in the woods at the command of his father. O son of Pritha, I beheld him in days of old ranging with his bow on the top of the Rishyamuka hills! The illustrious Rama was like unto Indra, the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one had to dwell in the forest at the command of his father, accepting it as his duty. The illustrious Rama was equal unto Sakra in prowess, and invincible in battle. And yet he had to range the forest renouncing all pleasures! Therefore should no one act unrighteously, saying,—I am mighty! Kings Nabhaga and Bhagiratha and others, having subjugated by truth this world bounded by the seas, (finally) obtained, O child, all the region hereafter. Therefore, should no one act unrighteously, saying,—I am mighty! And, O exalted of men, the virtuous and truthful king of Kasi and Karusha was called a mad dog for having renounced his territories and riches! Therefore, should no one act unrighteously, saying,—I am mighty! O best of men, O son of Pritha, the seven righteous Rishis, for having observed the ordinance prescribed by the Creator himself in the Vedas, blaze in the firmament. Therefore, should no one act unrighteously, saying,—I am mighty! Behold, O king, the mighty elephants, huge as mountain cliffs and furnished with tusks, transgress not, O exalted of men, the laws of the Creator! Therefore, should none act unrighteously saying, Might is mine! And, O foremost of monarchs, behold all the creatures acting according to their species, as ordained by the Creator. Therefore, should none act unrighteously, saying, Might is mine. O son of Pritha, in truth, and virtue, and proper behaviour, and modesty, thou hast surpassed all creatures, and thy fame and energy are as bright as fire or the Sun! Firm in thy promises, O illustrious one, having passed in the woods thy painful exile, thou wilt again, O king, snatch from the Kauravas thy blazing prosperity with the help of thy own energy!’”
Vaisampayana said, “After going through tough times, the princes finally found a nice place to live in that forest. There, in the woods full of Sala trees and beside the Saraswati, they, like many Indras, began to enjoy themselves. The famous king, the strong leader of the Kuru tribe, worked to please all the Yatis, Munis, and the main Brahmanas in that forest by offering them fine fruits and roots. Their priest, Dhaumya, full of energy and like a father to those princes, started performing the Ishti and Paitreya rituals for the Pandavas living in that great forest. Then, as a guest, the old sage Markandeya, overflowing with energy, came to the home of the Pandavas, who were living in the woods after losing their kingdom. Yudhishthira, the noble one from the Kuru race, who had unmatched strength and skills, paid his respects to that great sage, revered by gods and other sages, and shining like blazing fire. The impressive and wise sage, filled with energy, smiled upon seeing Draupadi, Yudhishthira, Bhima, and Arjuna among the ascetics, remembering Rama in his thoughts. Yudhishthira, who was just and seemingly sad, asked him, ‘All these ascetics are sorrowful to see me here. Why is it that you alone smile, as if in joy, in their presence?’ Markandeya replied, ‘Oh child, I too am sad and not smiling in joy! I am not filled with pride! Seeing today’s misfortune, I remember Rama, the son of Dasaratha, who was devoted to truth! That Rama, along with Lakshman, lived in the woods at his father's command. Oh son of Pritha, I saw him long ago wandering with his bow on the Rishyamuka hills! The great Rama was like Indra, the lord of Yama, and the slayer of Namuchi! Yet that sinless one had to live in the forest at his father’s command, accepting it as his duty. The renowned Rama was as powerful as Sakra, and unbeatable in battle. Still, he had to roam the forest, giving up all pleasures! Therefore, no one should act unrighteously, thinking—I'm powerful! Kings like Nabhaga and Bhagiratha, having conquered this world through truth, obtained—oh child—all the realms hereafter. So, no one should act unrighteously, saying—I'm powerful! And, oh noble one, the virtuous and truthful king of Kasi and Karusha was called a mad dog for renouncing his lands and wealth! Therefore, no one should act unrighteously, saying—I'm powerful! Oh best of men, oh son of Pritha, the seven righteous Rishis, for following the rules set by the Creator in the Vedas, shine in the sky. So, no one should act unrighteously, saying—I'm powerful! Look, oh king, the mighty elephants, huge as mountain cliffs and equipped with tusks, do not violate, oh noble one, the laws of the Creator! Therefore, no one should act unrighteously, saying, I am strong! And, oh top monarch, see all creatures acting according to their nature, as directed by the Creator. Therefore, no one should act unrighteously, saying, I am strong. Oh son of Pritha, in truth, virtue, proper behavior, and humility, you surpass all creatures, and your reputation and strength shine as brightly as fire or the Sun! Steadfast in your promises, oh illustrious one, after enduring your painful exile in the woods, you will again, oh king, reclaim from the Kauravas your brilliant prosperity with your own strength!’”
Vaisampayana continued, “Having spoken these words unto Yudhishthira (seated) in the midst of the ascetics with friends, the great Rishi having also saluted Dhaumya and all the Pandavas set out in a northerly direction!”
Vaisampayana continued, “After saying this to Yudhishthira, who was surrounded by the ascetics and his friends, the great sage also greeted Dhaumya and all the Pandavas before heading north!”
SECTION XXVI
Vaisampayana said, “While the illustrious son of Pandu continued to dwell in the Dwaita woods, that great forest became filled with Brahmanas. And the lake within that forest, ever resounding with Vedic recitations, became sacred like a second region of Brahma. And the sounds of the Yajus, the Riks, the Samas, and other words uttered by the Brahmanas, were exceedingly delightful to hear. And the Vedic recitations of the Brahmanas mingling with the twang of bows of the sons of Pritha, produced a union of the Brahmana and Kshatriya customs that was highly beautiful. And one evening the Rishi Vaka of the Dalvya family addressed Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying, ‘Behold, O chief of the Kurus, O son of Pritha, the homa time is come of these Brahmanas devoted to ascetic austerities, the time when the (sacred) fires have all been lit up! These all, of rigid vows, protected by thee, are performing the rites of religion in this sacred region! The descendants of Bhrigu and Angiras, along with those of Vasishta and Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of excellent vows, in fact, all the foremost Brahmanas of the whole, are now united with thee! Listen, O son of the Kuru race born of Kunti, thyself with thy brothers, to the words I speak to thee! As are aided by the wind consumeth the forest, so Brahma energy mingling with Kshatriya energy, and Kshatriya might mingling with Brahma power, might, when they gathered force, consume all enemies! O child, he should never desire to be without Brahmanas who wisheth to subdue this and the other world for length of days! Indeed, a king slayeth his enemies having obtained a Brahmana conversant, with religion and worldly affairs and freed from passion and folly. King Vali cherishing his subjects practised those duties that lead to salvation, and knew not of any other means in this world than Brahmanas. It was for this that all the desires of Virochana’s son, the Asura (Vali), were ever gratified, and his wealth was ever inexhaustible. Having obtained the whole earth through the aid of the Brahmanas, he met with destruction when he began to practise wrong on them! This earth with her wealth never adoreth long as her lord a Kshatriya living without a Brahmana! The earth, however, girt by the sea, boweth unto him who is ruled by a Brahmana and taught his duties by him! Like an elephant in battle without his driver, a Kshatriya destitute of Brahmanas decreaseth in strength! The Brahmana’s sight is without compare, and the Kshatriya’s might also is unparalleled. When these combine, the whole earth itself cheerfully yieldeth to such a combination. As fire becoming mightier with the wind consumeth straw and wood, so kings with Brahmanas consume all foes! An intelligent Kshatriya, in order to gain what he hath not, and increase what he hath, should take counsel of Brahmanas! Therefore, O son of Kunti, for obtaining what thou hast not and increasing what thou hast, and spending what thou hast on proper objects and persons, keep thou with thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas. It is for this that thy fame is great and blazeth in the three worlds!”
Vaisampayana said, “While the renowned son of Pandu lived in the Dwaita woods, that great forest filled up with Brahmanas. The lake within that forest, always echoing with Vedic recitations, became sacred like a second realm of Brahma. The sounds of the Yajus, the Riks, the Samas, and other words spoken by the Brahmanas were incredibly pleasant to hear. The Vedic recitations of the Brahmanas, mixed with the twang of the bows of the sons of Pritha, created a beautiful fusion of Brahmana and Kshatriya traditions. One evening, the Rishi Vaka from the Dalvya family spoke to Yudhishthira, the son of Kunti, who was seated among the Rishis, saying, ‘Look, O leader of the Kurus, O son of Pritha, the time has come for the homa of these Brahmanas devoted to ascetic practices, the time when all the sacred fires have been lit! All of them, with their strict vows, protected by you, are performing religious rituals in this holy area! The descendants of Bhrigu and Angiras, along with those of Vasishta and Kasyapa, the notable sons of Agastya, and the offspring of Atri, who are all of excellent vows, in fact, all the leading Brahmanas are now united with you! Listen, O son of the Kuru lineage born of Kunti, together with your brothers, to my words! Just as a gust of wind consumes a forest, Brahmanic energy combined with Kshatriya energy, and Kshatriya strength mingled with Brahmanic power, can, when they come together, defeat all enemies! O child, anyone who wishes to conquer this and the other world for a long time should never wish to be without Brahmanas! Truly, a king defeats his enemies by gaining the counsel of a Brahmana who understands religion and worldly matters and is free from passion and ignorance. King Vali, cherishing his subjects, practiced the duties that lead to salvation and knew of no other way in this world apart from Brahmanas. That’s why all the desires of Virochana’s son, the Asura (Vali), were always fulfilled, and his wealth was never-ending. After gaining the whole earth with the help of the Brahmanas, he met with destruction when he began to wrong them! This earth, with all its wealth, does not honor a Kshatriya living without a Brahmana for long! However, the earth, surrounded by the sea, bows down to him who is guided by a Brahmana and taught his duties by him! Like an elephant in battle without its driver, a Kshatriya deprived of Brahmanas loses strength! The Brahmana’s vision is unmatched, and the Kshatriya’s might is also unparalleled. When these two combine, the entire earth willingly yields to such a partnership. Just as fire grows stronger with the wind and consumes straw and wood, so do kings with Brahmanas defeat all foes! A wise Kshatriya, to gain what he does not have and to increase what he possesses, should seek the advice of Brahmanas! Therefore, O son of Kunti, to obtain what you lack and to enhance what you have, and to invest what you possess in proper pursuits and people, keep a renowned Brahmana with you, knowledgeable in the Vedas, wise, and experienced! O Yudhishthira, you have always held the Brahmanas in high regard. That is why your fame is great and shines in the three worlds!”
Vaisampayana continued, “Then all those Brahmanas who were with Yudhishthira worshipped Vaka of the Dalvya race, and having heard him praise Yudhishthira became highly pleased. And Dwaipayana and Narada and Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and Suhotra and Hotravahana; these and many other Brahmanas of rigid vows then adored Yudhishthira like Rishis adoring Purandara in heaven!”
Vaisampayana continued, “Then all the Brahmins who were with Yudhishthira worshipped Vaka of the Dalvya lineage, and after hearing him praise Yudhishthira, they were very pleased. And Dwaipayana, Narada, Jamadagnya, Prithusravas, Indradyumna, Bhalaki, Kritachetas, Sahasrapat, Karnasravas, Munja, Lavanaswa, Kasyapa, Harita, Sthulakarana, Agnivesya, Saunaka, Kritavak, Suvakana, Vrihadaswa, Vibhavasu, Urdharetas, Vrishamitra, Suhotra, and Hotravahana; these and many other Brahmins with strict vows then honored Yudhishthira like the Rishis honoring Purandara in heaven!”
SECTION XXVII
Vaisampayana said, “Exiled to the woods the sons of Pritha with Krishna seated in the evening, conversed with one another afflicted with sorrow and grief. And the handsome and well informed Krishna dear unto her lords and devoted to them, thus spake unto Yudhishthira, Then sinful, cruel, and wicked-minded son of Dhritarashtra certainly feeleth no sorrow for us, when, O king, that evil-hearted wretch having sent thee with myself into the woods dressed in deer-skin feeleth no regret! The heart of that wretch of evil deeds must surely be made of steel when he could at that time address thee, his virtuous eldest brother, in words so harsh! Having brought thee who deservest to enjoy every happiness and never such woe, into such distress, alas, that wicked-minded and sinful wretch joyeth with his friends! O Bharata, when dressed in deer-skin thou hast set out for the woods, only four persons, O monarch, viz., Duryodhana, Karna, the evil-minded Sakuni, and Dussasana that bad and fierce brother of Duryodhana, did not shed tears! With the exception of these, O thou best of the Kurus, all other Kurus filled with sorrow shed tears from their eyes! Beholding this thy bed and recollecting what thou hadst before, I grieve, O king, for thee who deservest not woe and hast been brought up in every luxury! Remembering that seat of ivory in thy court, decked with jewels and beholding this seat of kusa grass, grief consumeth me, O king! I saw thee, O king, surrounded in thy court by kings! What peace can my heart know in not beholding thee such now? I beheld thy body, effulgent as the sun, decked with sandal paste! Alas, grief depriveth me of my senses in beholding thee now besmeared with mud and dirt! I saw thee before, O king, dressed in silken clothes of pure white! But I now behold thee dressed in rags? Formerly, O king, pure food of every kind was carried from thy house on plates of gold for Brahmanas by thousands! And, O king, food also of the best kind was formerly given by thee unto ascetics both houseless and living in domesticity! Formerly, living in dry mansion thou hadst ever filled with food of every kind plates by thousands, and worshipped the Brahmanas gratifying every wish of theirs! What peace, O king, can my heart know in not beholding all this now? And, O great king, these thy brothers, endued with youth and decked with ear-rings, were formerly fed by cook with food of the sweet flavour and dressed with skill! Alas, O king, I now behold them all, so undeserving of woe, living in the woods and upon what the wood may yield! My heart, O King knoweth no peace! Thinking of this Bhimasena living in sorrow in the woods, doth not thy anger blaze up, even though it is time? Why doth not thy anger, O king, blaze up upon beholding the illustrious Bhimasena who ever performeth everything unaided, so fallen into distress, though deserving of every happiness? Why, O king, doth not thy anger blaze up on beholding that Bhima living in the woods who was formerly surrounded with numerous vehicles and dressed in costly apparel? This exalted personage is ready to slay all the Kurus in battle. He beareth, however, all this sorrow, only because he waiteth for the fufilment of thy promise! This Arjuna, O king, though possessed of two hands, is equal, for the lightness of his hand in discharging shafts, to (Kartavirya) Arjuna of a thousand arms! He Is even (to foes), like unto Yama himself at the end of the Yuga! It was by the prowess of his weapons that all the kings of the earth were made to wait upon the Brahmanas at thy sacrifice? Beholding that Arjuna that tiger among men worshipped by both the celestials and the Danavas so anxious, why, O king, dost thou not feel indignant? I grieve, O Bharata, that thy wrath doth not blaze up at sight of that son of Pritha in exile, that prince who deserveth not such distress and who hath been brought up in every luxury! Why doth not thy wrath blaze up at sight of that Arjuna in exile, who, on a single car, hath vanquished celestials and men and serpents? Why, O king, doth not thy wrath blaze up at sight of that Arjuna in exile who, honoured with offerings of cars and vehicles of various forms and horses and elephants, forcibly took from the kings of the earth their treasures, who is the chastiser of all foes, and who at one impetus can throw full five hundred arrows? Why, O king, doth not thy wrath blaze up at sight of Nakula, in exile, who so fair and able-bodied and young, is the foremost of all swordsmen? Why, O king, dost thou pardon the foe. O Yudhishthira, at sight of Madri’s son, the handsome and brave Sahadeva in exile? Why doth not thy anger blaze up, O king, it sight of both Nakula and Sahadeva overwhelmed with grief, though so undeserving of distress? Why also, O king, dost thou pardon the foe at sight of myself in exile who, born in the race of Drupada and, therefore, the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious Pandu and the devoted wife of heroes? Truly, O thou best of the Bharatas, thou hast no anger, else why is it that thy mind is not moved at sight of thy brothers and myself (in such distress)? It is said that there is no Kshatriya in the world who is bereft of anger. I now behold in thee, however, a refutation of the proverb! That Kshatriya, O son of Pritha, who discovereth not his energy when the opportunity cometh, is ever disregarded by all creatures! Therefore, O king, thou shouldst not extend thy forgiveness to the foe. Indeed, with thy energy, without doubt, thou, mayst slay them all! So also, O king, that Kshatriya who is not appeased when the time for forgiveness cometh, becometh unpopular with every creature and meeteth with destruction both in this and the other world!’”
Vaisampayana said, “Exiled to the forest, the sons of Pritha, along with Krishna, sat in the evening and talked to each other, weighed down by sorrow and grief. Krishna, handsome and knowledgeable, deeply devoted to them, spoke to Yudhishthira, ‘That sinful, cruel, and wicked son of Dhritarashtra feels no sorrow for us, O king, when he has sent you and me into the woods dressed in deer-skin without any remorse! That wretch of evil deeds must have a heart of steel to address you—his virtuous elder brother—with such harsh words! He has put you, who deserve every happiness and none of this misery, into such distress, while he, that wicked-minded sinner, rejoices with his friends! O Bharata, when you set out for the woods in deer-skin, only four people, Duryodhana, Karna, the evil-minded Sakuni, and Dussasana, that fierce brother of Duryodhana, did not shed tears! Apart from them, O best of the Kurus, all the other Kurus, filled with sorrow, wept! Looking at your bed and remembering what you had before, I grieve, O king, for you who do not deserve this woe and have been raised in luxury! Remembering that ivory seat in your court, adorned with jewels, and seeing this seat of kusa grass, grief consumes me, O king! I saw you before, surrounded by kings in your court! How can my heart find peace in not seeing you like that now? I beheld your body, shining like the sun, adorned with sandalwood paste! Alas, my grief overwhelms me as I see you now soiled with mud and dirt! I once saw you, O king, dressed in pure white silk! But now, I see you in rags? In the past, you provided the best foods from your house on golden plates for countless Brahmanas! And, O king, you also offered the finest food to ascetics, whether they lived without a home or had families! Formerly, living in a grand mansion, you always filled thousands of plates with all kinds of food and worshipped the Brahmanas, satisfying all their wishes! What peace can my heart find in not seeing any of this now? And, O great king, your brothers, young and adorned with earrings, used to be fed by cooks with delicious food prepared with skill! Alas, O king, I now see them all, so undeserving of misery, living in the woods and surviving on what they can find! My heart, O king, knows no peace! Thinking of Bhimasena, suffering in the woods, doesn’t your anger rise up, even though it’s time? Why doesn’t your anger, O king, flare up on seeing the renowned Bhimasena, who always does everything by himself, now fallen into distress, though he deserves every happiness? Why, O king, doesn’t your anger ignite at the sight of Bhima in the woods who was once surrounded by numerous chariots and dressed in expensive clothing? This exalted warrior is ready to defeat all the Kurus in battle. Yet, he bears all this sorrow just because he is waiting for you to fulfill your promise! This Arjuna, O king, even with two hands, can match Kartavirya—a thousand-armed hero—in the skill of launching arrows! He is like Yama himself at the end of the Yuga for his enemies! It was through the power of his weapons that all the kings of the earth came to serve the Brahmanas at your sacrifice. Seeing Arjuna, that fierce warrior worshipped by both the celestials and the Danavas, so anxious, why, O king, do you not feel angry? I grieve, O Bharata, that your wrath does not ignite at the sight of that son of Pritha in exile, that prince who does not deserve such suffering and has been raised in luxury! Why doesn’t your wrath build up seeing Arjuna in exile, who has defeated celestials, men, and serpents all on a single chariot? Why, O king, does your anger not show upon seeing that Arjuna in exile who, honored with offerings of various chariots, horses, and elephants, forcibly took treasures from the kings of the earth, who punishes all enemies, and who can release five hundred arrows in one go? Why, O king, does your wrath not ignite at the sight of Nakula in exile, who is so handsome, strong, and young, the best of all swordsmen? Why, O king, do you pardon the enemy on seeing Madri’s son, the brave and handsome Sahadeva in exile? Why does your anger not flare up, O king, at the sight of both Nakula and Sahadeva overwhelmed with grief, when they are so undeserving of distress? Why also, O king, do you pardon the enemy when you see me in exile, born in Drupada’s line, the sister of Dhrishtadyumna, the daughter-in-law of the noble Pandu, and devoted to heroes? Truly, O best of the Bharatas, you have no anger; otherwise, why is your mind not stirred at the sight of your brothers and me (in such distress)? It is said that there is no Kshatriya in the world without anger. Yet I see in you a contradiction to that saying! That Kshatriya, O son of Pritha, who does not reveal his strength when the opportunity arises, is disregarded by all beings! Therefore, O king, you should not extend forgiveness to the enemy. Indeed, with your power, you can surely defeat them all! And, O king, that Kshatriya who is not appeased when it’s time to forgive becomes disliked by all beings and meets destruction in this world and the next!’”
SECTION XXVIII
“Draupadi continued, ‘On this subject, the ancient story of the conversation between Prahlada and Vali, the son of Virochana, is quoted as an example. One day Vali asked his grand-father Prahlada, the chief of the Asuras and the Danavas, possessed of great wisdom and well-versed in the mysteries of the science of duty, saying, ‘O sire, is forgiveness meritorious or might and energy such? I am puzzled as regards this; O sire, enlighten me who ask thee this! O thou conversant with all duties, tell me truly which of these is meritorious? I will strictly obey whatever thy command may be! Thus asked (by Vali), his wise grandfather, conversant with every conclusion, replied upon the whole subject unto his grand-son who had sought at his hands the resolution of his doubts. And Prahlada said, ‘Know, O child, these two truths with certainty, viz., that might is not always meritorious and forgiveness also is not always meritorious! He that forgiveth always suffereth many evils. Servants and strangers and enemies always disregard him. No creature ever bendeth down unto him. Therefore it is, O child, that the learned applaud not a constant habit of forgiveness! The servants of an ever-forgiving person always disregard him, and contract numerous faults. These mean-minded men also seek to deprive him of his wealth. Vile souled servants also appropriate to themselves his vehicles and clothes and ornaments and apparel and beds and seats and food and drink and other articles of use. They do not also at the command of their master, give unto others the things they are directed to give Nor do they even worship their master with that respect which is their master’s due. Disregard in this world is worse than death. O child, sons and servants and attendants and even strangers speak harsh words unto the man who always forgiveth. Persons, disregarding the man of an ever-forgiving temper, even desire his wife, and his wife also, becometh ready to act as she willeth. And servants also that are ever fond of pleasure, if they do not receive even slight punishments from their master, contract all sorts of vices, and the wicked ever injure such a master. These and many other demerits attach to those that are ever-forgiving!
“Draupadi continued, ‘On this topic, the ancient story of the conversation between Prahlada and Vali, the son of Virochana, is often cited as an example. One day, Vali asked his grandfather Prahlada, the leader of the Asuras and the Danavas, who was very wise and knowledgeable about the principles of duty, saying, ‘O grandfather, is forgiveness virtuous or is strength and power more so? I’m confused about this; please enlighten me! O you who understand all duties, tell me honestly which of these is truly virtuous? I will follow your guidance no matter what!’ After being asked this, his wise grandfather, knowing all the answers, responded to his grandson who sought clarity on the matter. Prahlada said, ‘Understand this clearly, O child: both might and forgiveness aren’t always virtuous! The one who always forgives suffers many hardships. Servants, strangers, and enemies dismiss him. No one bows down to him. That’s why, O child, the wise don’t endorse a constant practice of forgiveness! The servants of a perpetually forgiving person often disregard him and develop numerous faults. These petty-minded individuals also try to take away his wealth. Dishonorable servants even claim his vehicles, clothes, ornaments, beds, seats, food, drink, and other essentials. They also fail to give to others what their master has instructed them to, nor do they honor their master with the respect he deserves. To be disregarded in this world is worse than death. O child, sons, servants, attendants, and even strangers speak harshly to a man who always forgives. People, ignoring the forgiving man, even desire his wife, and she may act as she pleases. And servants who are always seeking pleasure, if they don’t receive even slight punishments from their master, develop all kinds of vices, and the wicked constantly harm such a master. These and many other shortcomings come with being overly forgiving!’”
“Listen now, O son of Virochana, to the demerits of those that are never forgiving! The man of wrath who, surrounded by darkness, always inflicteth, by help of his own energy, various kinds of punishment on persons whether they deserve them or not, is necessarily separated from his friends in consequence of that energy of his. Such a man is hated by both relatives and strangers. Such a man, because he insulteth others, suffereth loss of wealth and reapeth disregard and sorrow and hatred and confusion and enemies. The man of wrath, in consequence of his ire, inflicteth punishments on men and obtaineth (in return) harsh words. He is divested of his prosperity soon and even of life, not to say, of friends and relatives. He that putteth forth his might both upon his benefactor and his foe, is an object of alarm to the world, like a snake that hath taken shelter in a house, to the inmates thereof. What prosperity can he have who is an object of alarm to the world? People always do him an injury when they find a hole. Therefore, should men never exhibit might in excess nor forgiveness on all occasions. One should put forth his might and show his forgiveness on proper occasions. He that becometh forgiving at the proper time and harsh and mighty also at the proper time, obtaineth happiness both in this world and the other.
“Listen now, son of Virochana, to the faults of those who are never forgiving! A person filled with anger, who, surrounded by darkness, consistently uses their own strength to punish others regardless of whether they deserve it or not, will inevitably become isolated from friends due to that behavior. Such a person is disliked by both family and strangers. Because they insult others, they lose wealth and face disregard, sorrow, hatred, confusion, and enmity. The angry person, out of their ire, punishes others and is met with harsh words in return. They quickly lose their prosperity, and even their life, not to mention friends and family. Someone who uses their strength against both their benefactor and their enemy becomes a source of fear for everyone, like a snake hidden in a house to its inhabitants. What kind of prosperity can someone expect when they are feared by the world? People will always look for a way to harm them when they see an opening. Therefore, one should never be excessively forceful nor forgiving at all times. It's important to assert strength and show forgiveness when appropriate. Those who are forgiving at the right time and stern and powerful at the right time find happiness in both this world and the next.”
“‘I shall now indicate the occasions in detail of forgiveness, as laid down by the learned, and which should ever be observed by all. Hearken unto me as I speak! He that hath done thee a service, even if he is guilty of a grave wrong unto thee, recollecting his former service, shouldst thou forgive that offender. Those also that have become offenders from ignorance and folly should be forgiven for learning and wisdom are not always easily attainable by man. They that having offended thee knowingly, plead ignorance should be punished, even if their offences be trivial. Such crooked men should never be pardoned. The first offence of every creature should be forgiven. The second offence, however, should be punished, even if it be trivial. If, however, a person commiteth an offence unwillingly, it hath been said that examining his plea well by a judicious enquiry, he should be pardoned. Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that hath been undertaken without reference to place and time. Therefore, do thou ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. And it hath been said that on occasions besides these, might should be put forth against transgressors.’
“I’m going to go over the situations in detail where forgiveness is necessary, as the wise have outlined, and that everyone should always keep in mind. Listen to me as I speak! If someone has done you a favor, even if they have committed a serious wrong against you, remembering their past kindness should lead you to forgive them. Those who offend out of ignorance or foolishness should also be forgiven because learning and wisdom aren’t always easy for people to gain. However, those who knowingly offend and then claim ignorance should face consequences, even if their offenses are minor. These deceitful individuals should never be forgiven. The first offense from anyone should be excused. The second offense, though, should be punished, even if it’s minor. If someone commits a wrong unwillingly, it has been said that after carefully examining their situation, they should be forgiven. Humility can conquer strength; humility can overcome weakness. There’s nothing that humility can’t achieve. So, humility is actually stronger than it seems! One should act according to the situation and timing, keeping in mind their own strengths or weaknesses. Nothing can succeed if done without considering the context. So, always be mindful of place and time! Sometimes, offenders need to be forgiven due to public opinion. These are the times where forgiveness is encouraged. It’s also been said that at other times, strength should be used against wrongdoers.”
“Draupadi continued, ‘I, therefore, regard, O king, that the time hath come for thee to put forth thy might! Unto those Kurus the covetous sons of Dhritarashtra who injure us always, the present is not the time for forgiveness! It behoveth thee to put forth thy might. The humble and forgiving person is disregarded; while those that are fierce persecute others. He, indeed, is a king who hath recourse to both, each according to its time!’”
“Draupadi continued, ‘So, I believe, O king, that the time has come for you to show your strength! To those greedy sons of Dhritarashtra, the Kauravas, who constantly harm us, now is not the time for forgiveness! You need to assert your power. The humble and forgiving person is often overlooked, while the aggressive continue to oppress others. A true king uses both strategies, depending on the situation!’”
SECTION XXIX
Yudhishthira said, ‘Anger is the slayer of men and is again their prosperor. Know this, O thou possessed of great wisdom, that anger is the root of all prosperity and all adversity. O thou beautiful one, he that suppresseth his anger earneth prosperity. That man, again, who always giveth way to anger, reapeth adversity from his fierce anger. It is seen in this world that anger is the cause of destruction of every creature. How then can one like me indulge his anger which is so destructive of the world? The angry man commiteth sin. The angry man killeth even his preceptors. The angry man insulteth even his superiors in harsh words. The man that is angry faileth to distinguish between what should be said and what should not. There is no act that an angry man may not do, no word that an angry man may not utter. From anger a man may slay one that deserveth not to be slain, and may worship one that deserveth to be slain. The angry man may even send his own soul to the regions of Yama. Beholding all these faults, the wise control their anger, desirous of obtaining high prosperity both in this and the other world. It is for this that they of tranquil souls have banished wrath. How can one like us indulge in it then? O daughter of Drupada, reflecting upon all this, my anger is not excited One that acteth not against a man whose wrath hath been up, rescueth himself as also others from great fear. In fact, he may be regarded to be the physician of the two (viz., himself and angry man). If a weak man, persecuted by others, foolishly becometh angry towards men that are mightier than he, he then becometh himself the cause of his own destruction. And in respect of one who thus deliberately throweth away his life, there are no regions hereafter to gain. Therefore, O daughter of Drupada, it hath been said that a weak man should always suppress his wrath. And the wise man also who though presecuted, suffereth not his wrath to be roused, joyeth in the other world—having passed his persecutor over in indifference. It is for this reason hath it been said that a wise man, whether strong or weak, should ever forgive his persecutor even when the latter is in the straits. It is for this, O Krishna, that the virtuous applaud them that have conquered their wrath. Indeed, it is the opinion of the virtuous that the honest and forgiving man is ever victorious. Truth is more beneficial than untruth; and gentleness than cruel behaviour. How can one like me, therefore, even for the purpose of slaying Duryodhana, exhibit anger which hath so many faults and which the virtuous banish from their souls? They that are regarded by the learned of foresight, as possessed of (true) force of character, are certainly those who are wrathful in outward show only. Men of learning and of true insight call him to be possessed of force of character who by his wisdom can suppress his risen wrath. O thou of fair hips, the angry man seeth not things in their true light. The man that is angry seeth not his way, nor respecteth persons. The angry man killeth even those that deserve not to be killed. The man of wrath slayeth even his preceptors. Therefore, the man possessing force of character should ever banish wrath to a distance. The man that is overwhelmed with wrath acquireth not with ease generosity, dignity, courage, skill, and other attributes belonging to real force of character. A man by forsaking anger can exhibit proper energy, whereas, O wise one, it is highly difficult for the angry man to exhibit his energy at the proper time! The ignorant always regard anger as equivalent to energy. Wrath, however hath been given to man for the destruction of the world. The man, therefore, who wisheth to behave properly, must ever forsake anger. Even one who hath abandoned the excellent virtues of his own order, it is certain, indulgeth in wrath (if behaveth properly). If fools, of mind without light, transgress in every respect, how, O faultless one, can one like me transgress (like them)? If amongst men there were not persons equal unto the earth in forgiveness, there would be no peace among men but continued strife caused by wrath. If the injured return their injuries, if one chastised by his superior were to chastise his superior in return, the consequence would be the destruction of every creature, and sin also would prevail in the world. If the man who hath ill speeches from another, returneth those speeches afterwards; if the injured man returneth his injuries: if the chastised person chastiseth in return; if fathers slay sons, and sons fathers and if husbands slay wives, and wives husbands; then, O Krishna, how can birth take place in a world where anger prevaileth so! For, O thou of handsome face, know that the birth of creatures is due to peace! If the kings also, O Draupadi, giveth way to wrath, his subjects soon meet with destruction. Wrath, therefore, hath for its consequence the destruction and the distress of the people. And because it is seen that there are in the world men who are forgiving like the Earth, it is therefore that creatures derive their life and prosperity. O beautiful one, one should forgive under every injury. It hath been said that the continuation of species is due to man being forgiving. He, indeed, is a wise and excellent person who hath conquered his wrath and who showeth forgiveness even when insulted, oppressed, and angered by a strong person. The man of power who controleth his wrath, hath (for his enjoyment) numerous everlasting regions; while he that is angry, is called foolish, and meeteth with destruction both in this and the other world. O Krishna, the illustrious and forgiving Kashyapa hath, in this respect, sung the following verses in honour of men that are ever forgiving, ‘Forgiveness is virtue; forgiveness is sacrifice, forgiveness is the Vedas, forgiveness is the Shruti. He that knoweth this is capable of forgiving everything. Forgiveness is Brahma; forgiveness is truth; forgiveness is stored ascetic merit; forgiveness protecteth the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together. Persons that are forgiving attain to the regions obtainable by those that have preformed meritorious sacrifices, or those that are well-conversant with the Vedas, or those that have high ascetic merit. Those that perform Vedic sacrifices as also those that perform the meritorious rites of religion obtain other regions. Men of forgiveness, however, obtain those much-adored regions that are in the world of Brahma. Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind. How, O Krishna, can one like us abandon forgiveness, which is such, and in which are established Brahma, and truth, and wisdom and the worlds? The man of wisdom should ever forgive, for when he is capable of forgiving everything, he attaineth to Brahma. The world belongeth to those that are forgiving; the other world is also theirs. The forgiving acquire honours here, and a state of blessedness hereafter. Those men that ever conquer their wrath by forgiveness, obtain the higher regions. Therefore hath it been said that forgiveness is the highest virtue.’ Those are the verses sung by Kashyapa in respect of those that are everforgiving. Having listened, O Draupadi, to these verses in respect of forgiveness, content thyself! Give not way to thy wrath! Our grandsire, the son of Santanu, will worship peace; Krishna, the son of Devaki, will worship peace; the preceptor (Drona) and Vidura called Kshatri will both speak of peace; Kripa and Sanjaya also will preach peace. And Somadatta and Yuyutshu and Drona’s son and our grandsire Vyasa, every one of them speaketh always of peace. Ever urged by these towards peace, the king (Dhritarashtra) will, I think, return us our kingdom. If however, he yieldeth to temptation, he will meet with destruction. O lady, a crisis hath come in the history of Bharatas for plunging them into calamity! This hath been my certain conclusion from some time before! Suyodhana deserveth not the kingdom. Therefore hath he been unable to acquire forgiveness. I, however, deserve the sovereignty and therefore is it that forgiveness hath taken possession of me. Forgiveness and gentleness are the qualities of the self-possessed. They represent eternal virtue. I shall, therefore, truly adopt those qualities.”
Yudhishthira said, "Anger is both the destroyer and the source of prosperity for people. Understand this, wise one: anger is the root of both success and hardship. Beautiful one, those who control their anger achieve prosperity, while those who let their anger control them suffer the consequences of their rage. It is evident in this world that anger leads to the destruction of all beings. How can someone like me give in to such a destructive emotion? The angry person sins. The angry person may even harm their teachers and insult their superiors with harsh words. An angry person fails to tell what should or shouldn't be said. There’s no action a person filled with rage might not take, no words they might not say. In their anger, one might kill an innocent person and honor someone who deserves punishment. An angry person can even send their own soul to the realm of the dead. Recognizing these faults, the wise control their anger, seeking prosperity in this life and the next. For this reason, those with calm souls shun wrath. So how can we indulge in it? O daughter of Drupada, reflecting on this, my anger stays in check. A person who does not act against one who is angry saves themselves and others from great fear. In fact, they can be seen as the healer for both: themselves and the angry person. If a weak person, harassed by stronger individuals, foolishly becomes angry, they become the cause of their own downfall. For someone who deliberately throws away their life, no good place exists afterwards. Therefore, O daughter of Drupada, it is said that a weak person should always suppress their anger. The wise person, even when persecuted, does not allow their wrath to rise and finds joy in the next world—having overlooked their oppressor with indifference. This is why it’s said a wise person, regardless of their strength, should always forgive their persecutor, even in their moment of desperation. This is why, O Krishna, the virtuous admire those who have mastered their anger. Truly, the virtuous believe that the honest and forgiving person always prevails. Truth is more beneficial than falsehood; gentleness is better than cruelty. So how can someone like me show anger, even to kill Duryodhana, which has so many faults and is shunned by the virtuous? Those regarded as truly strong are often only outwardly angry. Learned people and those with genuine insight see strength of character as the ability to control one's anger with wisdom. O you with beautiful hips, an angry person cannot see things clearly. The angry person loses their way and fails to respect others. The angry one may kill even those who should not be harmed. Therefore, someone of strong character should always stay far from anger. A person overwhelmed by anger cannot easily express qualities like generosity, dignity, courage, skill, and other attributes of true strength. By letting go of anger, one can show true energy, but, O wise one, it is very difficult for an angry person to show their energy at the right moment! The ignorant often equate anger with strength. Yet, anger was given to humanity only to destroy the world. So, anyone wishing to act rightly must forgo anger. Even one who abandons their natural virtues will surely fall into anger if they act improperly. If fools, lacking wisdom, lash out in all directions, how, O faultless one, could someone like me act like them? If there weren’t people among us as forgiving as the earth, there would be constant conflict due to anger. If the wounded return hostility, if a punished person retaliates, it would lead to the destruction of all beings and increased sin in the world. If those insulted return insults, if the wronged seek revenge, if fathers kill sons and sons kill fathers, if husbands harm wives and wives harm husbands, then, O Krishna, how can new life be born in a world dominated by anger? For, remember that life arises from peace! If kings give in to anger, their people inevitably suffer. Anger, therefore, leads to destruction and distress for the populace. It’s because there are forgiving people in the world that life and prosperity continue. O beautiful one, one should forgive through every injury. It is said that the survival of humanity is due to the act of forgiveness. Truly wise and noble is the person who conquers their anger and exhibits forgiveness, even when insulted, oppressed, or angered by a stronger opponent. A strong individual who controls their anger earns numerous everlasting rewards; while the angry one is deemed foolish and meets destruction in both this life and the next. O Krishna, the great and forgiving Kashyapa has sung the following verses in honor of those who are ever forgiving: ‘Forgiveness is virtue; forgiveness is sacrifice; forgiveness is the Vedas; forgiveness is the teachings. Those who understand this can truly forgive anything. Forgiveness is divine; forgiveness is truth; forgiveness is the merit of asceticism; forgiveness protects future merit; forgiveness embodies asceticism; forgiveness is sacred; and through forgiveness, the universe remains united. Those who are forgiving achieve the same realms as those who perform noble sacrifices, and those versed in the Vedas or who possess great merit. While those who perform Vedic sacrifices and religious rites attain other regions, the forgiving attain the highly desired realm of Brahma. Forgiveness is the true strength of the strong; forgiveness is sacrifice; forgiveness is peace of mind. How, O Krishna, could someone like us give up forgiveness, which embodies truth, wisdom, and the essence of existence? A wise person should always forgive, for by being capable of forgiveness, they attain to Brahma. The world belongs to the forgiving; the next world is also theirs. The forgiving receive honors here and bliss afterwards. Those who conquer their anger through forgiveness reach higher realms. Hence, it is said that forgiveness is the ultimate virtue.’ These are the verses sung by Kashyapa regarding those who are ever forgiving. Having heard, O Draupadi, these verses about forgiveness, find contentment! Do not give in to anger! Our ancestor, the son of Santanu, will promote peace; Krishna, the son of Devaki, will promote peace; the teacher (Drona) and Vidura, known as Kshatri, will also advocate peace; Kripa and Sanjaya will preach peace. Somadatta, Yuyutsu, Drona's son, and our ancestor Vyasa, all of them constantly speak of peace. Urged by these towards peace, I believe the king (Dhritarashtra) will return our kingdom to us. If he yields to temptation, however, he will face destruction. O lady, a crisis has arisen in the history of the Bharatas, leading them toward calamity! I have been certain of this for some time! Suyodhana does not deserve the kingdom. That is why he has failed to attain forgiveness. I, however, am worthy of sovereignty and therefore, I am filled with the spirit of forgiveness. Forgiveness and gentleness are qualities befitting the self-controlled. They represent eternal virtue. I shall truly embrace these qualities.”
SECTION XXX
“Draupadi said, ‘I bow down unto Dhatri and Vidhatri who have thus clouded thy sense! Regarding the burden (thou art to bear) thou thinkest differently from the ways of thy fathers and grand-fathers! Influenced by acts men are placed in different situations of life. Acts, therefore, produce consequences that are inevitable; emancipation is desired from mere folly. It seemeth that man can never attain prosperity in this world by virtue, gentleness, forgiveness, straight-forwardness and fear of censure! If this were not so, O Bharata, this insufferable calamity would never have overtaken thee who art so undeserving of it, and these thy brothers of great energy! Neither in those days of prosperity nor in these days of thy adversity, thou, O Bharata, hath ever known anything so dear to thee as virtue, which thou hast even regarded as dearer to thee than life? That thy kingdom is for virtue alone, that thy life also is for virtue alone, is known to Brahmanas and thy superiors and even the celestials! I think thou canst abandon Bhimasena and Arjuna and these twin sons of Madri along with myself but thou canst not abandon virtue! I have heard that the king protecteth virtue; and virtue, protected by him, protecteth him (in return)! I see, however, that virtue protecteth thee not! Like the shadow pursuing a man, thy heart, O tiger among men, with singleness of purpose, ever seeketh virtue. Thou hast never disregarded thy equals, and inferiors and superiors. Obtaining even the entire world, thy pride never increased! O son of Pritha, thou ever worshippest Brahmanas, and gods, and the Pitris, with Swadhas, and other forms of worship! O son of Pritha, thou hast ever gratified the Brahmanas by fulfilling every wish of theirs! Yatis and Sannyasins and mendicants of domestic lives have always been fed in thy house from off plates of gold where I have distributed (food) amongst them. Unto the Vanaprasthas thou always givest gold and food. There is nothing in thy house thou mayest not give unto the Brahmanas! In the Viswadeva sacrifice, that is, for thy peace, performed in thy house, the things consecrated are first offered unto guests and all creatures while thou livest thyself with what remaineth (after distribution)! Ishtis Pashubandhas, sacrifices for obtaining fruition of desire, the religions rites of (ordinary) domesticity, Paka sacrifices, and sacrifices of other kinds, are ever performed in thy house. Even in this great forest, so solitary and haunted by robbers, living in exile, divested of thy kingdom, thy virtue hath sustained no diminution! The Aswamedha, the Rajasuya, the Pundarika, and Gosava, these grand sacrifices requiring large gifts have all been performed by thee! O monarch, impelled by a perverse sense during that dire hour of a losing match at dice, thou didst yet stake and loss thy kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple, gentle, liberal, modest, truthful, how, O king could thy mind be attracted to the vice of gambling? I am almost deprived of my sense, O king, and my heart is overwhelmed with grief, beholding this thy distress, and this thy calamity! An old history is cited as an illustration for the truth that men are subjects to the will of God and never to their own wishes! The Supreme Lord and Ordainer of all ordaineth everything in respect of the weal and woe, the happiness and misery, of all creatures, even prior to their births guided by the acts of each, which are even like a seed (destined to sprout forth into the tree of life). O hero amongst men, as a wooden doll is made to move its limbs by the wire-puller, so are creatures made to work by the Lord of all. O Bharata, like space that covereth every object, God, pervading every creature, ordaineth its weal or woe. Like a bird tied with a string, every creature is dependent on God. Every one is subject to God and none else. No one can be his own ordainer. Like a pearl on its string, or a bull held fast by the cord passing through its nose, or a tree fallen from the bank into the middle of the stream, every creature followeth the command of the Creator, because imbued with His Spirit and because established in Him. And man himself, dependent on the Universal Soul, cannot pass a moment independently. Enveloped in darkness, creatures are not masters of their own weal or woe. They go to heaven or hell urged by God Himself. Like light straws dependent on strong winds, all creatures, O Bharatas, are dependent on God! And God himself, pervading all creatures and engaged in acts right and wrong, moveth in the universe, though none can say This is God! This body with its physical attributes is only the means by which God—the Supreme Lord of all maketh (every creature) to reap fruits that are good or bad. Behold the power of illusion that hath been spread by God, who confounding with his illusion, maketh creatures slay their fellows! Truth-knowing Munis behold those differently. They appear to them in a different light, even like the rays of the Sun (which to ordinary eyes are only a pencil of light, while to eyes more penetrating seem fraught with the germs of food and drink). Ordinary men behold the things of the earth otherwise. It is God who maketh them all, adopting different processes in their creation and destruction. And, O Yudhishthira, the Self-create Grandsire, Almighty God, spreading illusion, slayeth his creatures by the instrumentality of his creatures, as one may break a piece of inert and senseless wood with wood, or stone with stone, or iron with iron. And the Supreme Lord, according to his pleasure, sporteth with His creatures, creating and destroying them, like a child with his toy (of soft earth). O king, it doth seem to me that God behaveth towards his creatures like a father or mother unto them. Like a vicious person, He seemeth to bear himself towards them in anger! Beholding superior and well-behaved and modest persons persecuted, while the sinful are happy, I am sorely troubled. Beholding this thy distress and the prosperity of Suyodhana, I do not speak highly of the Great Ordainer who suffereth such inequality! O sir, what fruits doth the Great Ordainer reap by granting prosperity to Dhritarashtra’s son who transgresseth the ordinances, who is crooked and covetous, and who injureth virtue and religion! If the act done pursueth the doer and none else, then certainly it is God himself who is stained with the sin of every act. If however, the sin of an act done doth not attach to the doer, then (individual) might (and not God) is the true cause of acts, and I grieve for those that have no might!’”
"Draupadi said, ‘I bow down to Dhatri and Vidhatri who have clouded your judgment! You think differently about the burden you have to bear compared to your fathers and grandfathers! People are placed in various life situations influenced by their actions. Therefore, actions produce unavoidable consequences; liberation is sought from mere foolishness. It seems that one can never achieve success in this world through virtue, kindness, forgiveness, honesty, and fear of criticism! If it were not so, O Bharata, this unbearable disaster would never have befallen you, who are so undeserving of it, along with your formidable brothers! In times of prosperity and even in your current adversity, you, O Bharata, have valued nothing more than virtue, which you have considered even dearer than life itself. Your kingdom exists for the sake of virtue alone, and your life too is devoted to virtue alone, as known by the Brahmanas, your superiors, and even the gods! I believe you may abandon Bhimasena and Arjuna, and these twin sons of Madri along with me, but you cannot abandon virtue! I have heard that a king protects virtue, and virtue, in turn, protects him! However, I see that virtue does not protect you! Like a shadow following a person, your heart, O tiger among men, with unwavering intent, continuously seeks virtue. You have never looked down upon your equals, inferiors, or superiors. Even when acquiring the entire world, your pride never grew! O son of Pritha, you constantly honor the Brahmanas, the gods, and the Pitris, with Swadhā and other offerings! O son of Pritha, you have always satisfied the desires of the Brahmanas by fulfilling their wishes! Ascetics, wandering monks, and even householders have always been fed at your table from golden plates, where I have served them. To the Vanaprasthas, you consistently offer gold and food. There is nothing in your house that you wouldn't give to the Brahmanas! In the Viswadeva sacrifice, meant for your peace and performed in your home, the offerings are first given to guests and all living beings while you live off what remains! Ishtis, Pashubandhas, sacrifices for fulfilling desires, everyday household rituals, Paka sacrifices, and various other ceremonies are always held in your home. Even in this vast, lonely forest, plagued by robbers and living in exile, stripped of your kingdom, your virtue has not diminished! You have performed great sacrifices like the Aswamedha, Rajasuya, Pundarika, and Gosava that require significant offerings! O king, driven by a misguided sense during that fateful moment of losing the dice game, you staked and lost your kingdom, wealth, weapons, your brothers, and me! Simple, gentle, generous, modest, truthful—how, O king, could your mind be drawn to the vice of gambling? I am nearly beside myself with grief, O king, my heart overwhelmed as I witness your distress and this calamity! An old story illustrates the truth that man is subject to the will of God and not his own desires! The Supreme Lord, the Ordainer of all, determines everything regarding the joys and sorrows of every creature, even before their births, guided by their actions, which are like seeds destined to sprout into the tree of life. O champion among men, just as a puppet is made to move by its strings, so do creatures act under the influence of the Lord of all. O Bharata, just as space encompasses everything, God, pervading every creature, determines its fate. Like a bird tethered by a string, every creature is dependent on God. Everyone is under God's authority, and no one else. No one can guide themselves. Like a pearl on a string, or a bull tied with a nose ring, or a tree that has fallen into a stream, every creature follows the command of the Creator, because it is infused with His Spirit and established in Him. And man, too, reliant on the Universal Soul, cannot exist for even a moment independently. Enveloped in darkness, creatures are not masters of their own fate. They ascend to heaven or descend to hell, driven by God Himself. Like light straws tossed in strong winds, all creatures, O Bharatas, are dependent on God! And God Himself, present in all beings and engaged in both good and bad actions, moves through the universe, even though none can declare ‘This is God!’ This body with its physical attributes merely serves as the medium through which God—the Supreme Lord of all—enables every being to experience good or bad outcomes. Witness the power of illusion spread by God, who, through this illusion, causes creatures to slay one another! Enlightened sages see things differently. They perceive the world in a different way, much like how ordinary eyes see the sun's rays as just lines of light, while deeper insights reveal them rich with the essence of food and drink. Ordinary people see earthly matters in another light. It is God who creates everything, using different processes for their creation and destruction. And, O Yudhishthira, the Self-existing Grandfather, the Almighty God, using illusion, allows his creatures to destroy one another, just as one might break a piece of inert wood with wood or stone with stone or iron with iron. And the Supreme Lord, as He pleases, plays with His creatures, creating and destroying them like a child does with his clay toys. O king, it seems to me that God treats his creatures like a parent does their child. Sometimes, like a wrongful person, He seems to act out of anger! It troubles me deeply to see virtuous and well-behaved people persecuted while sinners flourish. Witnessing your distress and the prosperity of Suyodhana, I cannot speak highly of the Great Ordainer who allows such inequality! O sir, what does the Great Ordainer gain by granting success to Dhritarashtra’s son, who defies the laws, who is deceitful and greedy, and who harms virtue and righteousness? If the consequences of actions follow only the doer and not others, then it is indeed God who bears the blame for every wrongdoing. However, if the consequences of one's actions do not stick to the doer, then individual power (and not God) is the real cause of actions, and I feel sorrow for those lacking strength!’”
SECTION XXXI
“Yudhishthira said, ‘Thy speech, O Yajnaseni, is delightful, smooth and full of excellent phrases. We have listened to it (carefully). Thou speakest, however, the language of atheism. O princess, I never act, solicitous of the fruits of my actions. I give away, because it is my duty to give; I sacrifice because it is my duty to sacrifice! O Krishna, I accomplish to the best of my power whatever a person living in domesticity should do, regardless of the fact whether those acts have fruits or not. O thou of fair hips, I act virtuously, not from the desire of reaping the fruits of virtue, but of not transgressing the ordinances of the Veda, and beholding also the conduct of the good and wise! My heart, O Krishna, is naturally attracted towards virtue. The man who wisheth to reap the fruits of virtue is a trader in virtue. His nature is mean and he should never be counted amongst the virtuous. Nor doth he ever obtain the fruits of his virtues! Nor doth he of sinful heart, who having accomplished a virtuous act doubteth in his mind, obtain the fruits of his act, in consequence of that scepticism of his! I speak unto thee, under the authority of the Vedas, which constitute the highest proof in such matters, that never shouldst thou doubt virtue! The man that doubteth virtue is destined to take his birth in the brute species. The man of weak understanding who doubteth religion, virtue or the words of the Rishis, is precluded from regions of immortality and bliss, like Sudras from the Vedas! O intelligent one, if a child born of a good race studieth the Vedas and beareth himself virtuously, royal sages of virtuous behaviour regard him as an aged sage (not withstanding his years)! The sinful wretch, however, who doubteth religion and transgresseth the scriptures, is regarded as lower even than Sudras and robbers! Thou hast seen with thy own eyes the great ascetic Markandeya of immeasurable soul come to us! It is by virtue alone that he hath acquired immortality in the flesh. Vyasa, and Vasistha and Maitreya, and Narada and Lomasa, and Suka, and other Rishis have all, by virtue alone, become of pure soul! Thou beholdest them with thy own eyes as furnished with prowess of celestial asceticism, competent to curse or bless (with effect), and superior to the very gods! O sinless one, these all, equal to the celestials themselves, behold with their eyes what Is written in the Vedas, and describe virtue as the foremost duty! It behoveth thee not, therefore, O amiable Queen, to either doubt or censure God or act, with a foolish heart. The fool that doubteth religion and disregardeth virtue, proud of the proof derived from his own reasoning, regardeth not other proofs and holdeth the Rishis, who are capable of knowing the future as present as mad men. The fool regardeth only the external world capable of gratifying his senses, and is blind to everything else. He that doubteth religion hath no expiation for his offence. That miserable wretch is full of anxiety and acquireth not regions of bliss hereafter. A rejector of proofs, a slanderer of the interpretation of the Vedic scriptures, a transgressor urged by lust and covetousness, that fool goeth to hell. O amiable one, he on the other hand, who ever cherisheth religion with faith, obtaineth eternal bliss in the other world. The fool who cherisheth not religion, transgressing the proofs offered by the Rishis, never obtaineth prosperity in any life, for such transgression of the scriptures. It is certain, O handsome one, that with respect to him who regardeth not the words of the Rishis or the conduct of the virtuous as proof, neither this nor the other world existeth. Doubt not, O Krishna, the ancient religion that is practised by the good and framed by Rishis of universal knowledge and capable of seeing all things! O daughter of Drupada, religion is the only raft for those desirous of going to heaven, like a ship to merchants desirous of crossing the ocean. O thou faultless one, if the virtues that are practised by the virtuous had no fruits, this universe then would be enveloped in infamous darkness. No one then would pursue salvation, no one would seek to acquire knowledge not even wealth, but men would live like beasts. If asceticism, the austerities of celibate life, sacrifices, study of the Vedas, charity, honesty,—these all were fruitless, men would not have practised virtue generation after generation. If acts were all fruitless, a dire confusion would ensue. For what then do Rishis and gods and Gandharvas and Rakshasas who are all independent of human conditions, cherish virtue with such affection? Knowing it for certain that God is the giver of fruits in respect of virtue, they practise virtue in this world. This, O Krishna, is the eternal (source of) prosperity. When the fruits of both knowledge and asceticism are seen, virtue and vice cannot be fruitless. Call to thy mind, O Krishna, the circumstances of thy own birth as thou that heard of them, and recall also the manner in which Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles, are the best proofs (of the fruits of virtue)! They that have their minds under control, reap the fruits of their acts and are content with little. Ignorant fools are not content with even that much they get (here), because they have no happiness born of virtue to acquire to in the world hereafter. The fruitlessness of virtuous acts ordained in the Vedas, as also of all transgressions, the origin and destruction of acts are, O beautiful one, mysterious even to the gods. These are not known to any body and everybody. Ordinary men are ignorant in respect of these. The gods keep up the mystery, for the illusion covering the conduct of the gods is unintelligible. Those regenerate ones that have destroyed all aspirations, that have built all their hopes on vows and asceticism, that have burnt all their sins and have acquired minds where quest and peace and holiness dwell, understand all these. Therefore, though you mayst not see the fruits of virtue, thou shouldst not yet doubt religion or gods. Thou must perform sacrifices with a will, and practise charity without insolence. Acts in this world have their fruits, and virtue also is eternal. Brahma himself told this unto his (spiritual) sons, as testified to by Kashyapa. Let thy doubt, therefore, O Krishna, be dispelled like mist. Reflecting upon all this, let thy scepticism give way to faith. Slander not God, who is the lord of all creatures. Learn how to know him. Bow down unto him. Let not thy mind be such. And, O Krishna, never disregard that Supreme Being through whose grace mortal man, by piety, acquireth immortality!’”
Yudhishthira said, “Your words, O Yajnaseni, are wonderful, smooth, and filled with beautiful phrases. We have listened to them carefully. However, you speak the language of atheism. O princess, I never act with the intention of gaining the fruits of my actions. I give because it is my duty to give; I sacrifice because it is my duty to sacrifice! O Krishna, I do everything a person in a household should do, to the best of my ability, regardless of whether those actions bear fruit or not. O you of graceful hips, I act virtuously, not out of a desire to gain the benefits of virtue, but to abide by the rules of the Veda and observe the conduct of the wise and good! My heart, O Krishna, is naturally drawn to virtue. A person who seeks to gain the rewards of virtue is merely a trader in virtue. Such a person is of low character and should never be counted among the virtuous. Nor does he ever truly receive the rewards of his virtues! Likewise, a person with a sinful heart, who has performed a virtuous act but doubts it in his mind, will not receive the rewards of that act due to his skepticism! I speak to you with the authority of the Vedas, which are the highest proof on such matters, that you should never doubt virtue! The person who doubts virtue is destined to be reborn as an animal. A person of weak understanding who doubts religion, virtue, or the words of the Rishis is barred from the realms of immortality and joy, just as Sudras are from the Vedas! O wise one, if a child born of a noble lineage studies the Vedas and behaves virtuously, royal sages of good character regard him as an elder sage, regardless of his age! However, the sinful wretch who doubts religion and disobeys the scriptures is seen as lower than Sudras and thieves! You have seen for yourself the great ascetic Markandeya, who possesses an immeasurable soul, come to us! It is through virtue alone that he has attained immortality in the flesh. Vyasa, Vasistha, Maitreya, Narada, Lomasa, Suka, and other Rishis have all, through virtue alone, become pure of heart! You see them yourself endowed with the powers of celestial asceticism, able to curse or bless with effect, and superior even to the gods! O sinless one, they all, equal to the celestial beings, observe with their eyes what is written in the Vedas and declare virtue to be the foremost duty! Therefore, O lovely Queen, it is not fitting for you to doubt or criticize God or to act foolishly. The fool who doubts religion and disregards virtue, proud of his own reasoning, ignores other evidence and considers the Rishis, who can perceive the future as present, to be madmen. The fool sees only the material world that satisfies his senses and is blind to everything else. The one who doubts religion has no means of atonement for his offense. That wretched individual is filled with anxiety and will not attain bliss in the afterlife. A rejector of proof, a slanderer of the interpretation of the Vedic scriptures, and a transgressor driven by lust and greed, that fool is destined for hell. O kind one, however, the one who always cherishes religion with faith attains eternal bliss in the afterlife. The fool who does not value religion and defies the evidence provided by the Rishis will never find prosperity in any life, due to such transgressions against the scriptures. It is clear, O handsome one, that for the person who does not regard the words of the Rishis or the conduct of the virtuous as proof, neither this world nor the next exists. Do not doubt, O Krishna, the ancient religion practiced by the good, created by Rishis of universal wisdom who can see all things! O daughter of Drupada, religion is the only raft for those who wish to go to heaven, like a ship for merchants seeking to cross the ocean. O you flawless one, if the virtues practiced by the virtuous gained no rewards, this universe would be engulfed in infamous darkness. No one would seek salvation, no one would desire knowledge, and not even wealth would be sought, and humanity would live like beasts. If asceticism, the austerities of a celibate life, sacrifices, study of the Vedas, charity, and honesty were all without results, people would not have practiced virtue generation after generation. If actions were all without result, chaos would ensue. So why do Rishis, gods, Gandharvas, and Rakshasas, who are all beyond human conditions, embrace virtue with such passion? Understanding for certain that God is the one who grants rewards for virtue, they practice virtue in this world. This, O Krishna, is the source of eternal prosperity. When the results of knowledge and asceticism are evident, neither virtue nor vice can be without results. Remember, O Krishna, the circumstances of your own birth as you have heard them, and also recall how Dhrishtadyumna of great prowess was born! These, O you of sweet smiles, are the best proofs of the fruits of virtue! Those who have their minds under control harvest the results of their actions and are content with little. Ignorant fools are not satisfied with even what they have here because they lack the happiness from virtue that could be theirs in the afterlife. The fruitlessness of virtuous acts prescribed in the Vedas, as well as the cause and destruction of actions, are, O beautiful one, mysteries even to the gods. These are not known to just anyone. Ordinary people are unaware of these truths. The gods uphold this mystery because the illusion surrounding the conduct of the gods is inscrutable. Those enlightened beings who have relinquished all desires, who have based all their hopes on vows and asceticism, who have burned away all their sins and have cultivated minds where seeking, peace, and holiness reside, understand all of this. Therefore, even if you do not see the fruits of virtue, you should not doubt religion or the gods. You must perform sacrifices willingly and practice charity without arrogance. Actions in this world yield results, and virtue is eternal. Brahma himself conveyed this to his spiritual sons, as attested by Kashyapa. Let your doubts, therefore, O Krishna, be dispelled like mist. Reflecting on all this, let your skepticism give way to faith. Do not speak ill of God, who is the lord of all creatures. Learn how to know Him. Bow down to Him. Do not let your mind be otherwise. And, O Krishna, never disregard that Supreme Being through whose grace mankind, through piety, attains immortality!”
SECTION XXXII
“Draupadi said, ‘I do not ever disregard or slander religion, O son of Pritha! Why should I disregard God, the lord of all creatures? Afflicted with woe, know me, O Bharata, to be only raving I will once more indulge in lamentations; listen to me with attention O persecutor of all enemies, every conscious creature should certainly act in this world. It is only the immobile, and not other creatures, that may live without acting. The calf, immediately after its birth, sucketh the mothers’ teat. Persons feel pain in consequence of incantations performed with their statues. It seemeth, therefore, O Yudhishthira, that creatures derive the character of their lives from their acts of former lives. Amongst mobile creatures man differeth in this respect that he aspireth, O bull of the Bharata race, to affect his course of life in this and the other world by means of his acts. Impelled by the inspiration of a former life, all creatures visibly (reap) in this world the fruits of their acts. Indeed, all creatures live according to the inspiration of a former life, even the Creator and the Ordainer of the universe, like a crane that liveth on the water (untaught by any one.) If a creature acteth not, its course of life is impossible. In the case of a creature, therefore, there must be action and not inaction. Thou also shouldest act, and not incur censure by abandoning action. Cover thyself up, as with an armour, with action. There may or may not be even one in a thousand who truly knoweth the utility of acts or work. One must act for protecting as also increasing his wealth; for if without seeking to earn, one continueth to only spend, his wealth, even if it were a hoard huge as Himavat, would soon be exhausted. All the creatures in the world would have been exterminated, if there were no action. If also acts bore no fruits, creatures would never have multiplied. It is even seen that creatures sometimes perform acts that have no fruits, for without acts the course of life itself would be impossible. Those persons in the world who believe in destiny, and those again who believe in chance, are both the worst among men. Those only that believe in the efficacy of acts are laudable. He that lieth at ease, without activity, believing in destiny alone, is soon destroyed like an unburnt earthen pot in water. So also he that believeth in chance, i.e., sitteth inactive though capable of activity liveth not long, for his life is one of weakness and helplessness. If any person accidentally acquireth any wealth, it is said he deriveth it from chance, for no one’s effort hath brought about the result. And, O son of Pritha, whatever of good fortune a person obtaineth in consequence of religious rites, that is called providential. The fruit, however that a person obtaineth by acting himself, and which is the direct result of those acts of his, is regarded as proof of personal ability. And, O best of men, know that the wealth one obtaineth spontaneously and without cause is said to be a spontaneous acquisition. Whatever is thus obtained by chance, by providential dispensation, spontaneously, of as the result of one’s acts is, however, the consequence of the acts of a former life. And God, the Ordainer of the universe, judging according to the acts of former lives, distributeth among men their portions in this world. Whatever acts, good or bad, a person performeth, know that they are the result of God’s, arrangements agreeably to the acts of a former life. This body is only the instruments in the hands of God, for doing the acts that are done. Itself, inert, it doth as God urgeth it to do. O son of Kunti, it is the Supreme Lord of all who maketh all creatures do what they do. The creatures themselves are inert. O hero, man, having first settled some purpose in his mind, accomplisheth it, himself working with the aid of his intelligence. We, therefore, say that man is himself the cause (of what he doeth). O bull among men, it is impossible to number the acts of men, for mansions and towns are the result of man’s acts. Intelligent men know, by help of their intellect, that oil may be had from sesame, curds from milk, and that food may be cooked by means of igniting fuel. They know also the means for accomplishing all these. And knowing them, they afterwards set themselves, with proper appliances, to accomplish them. And creatures support their lives by the results achieved in these directions by their own acts. If a work is executed by a skilled workman, it is executed well. From differences (in characteristics), another work may be said to be that of an unskilful hand. If a person were not, in the matter of his acts, himself the cause thereof, then sacrifices would not bear any fruits in his case nor would any body be a disciple or a master. It is because a person is himself the cause of his work that he is applauded when he achieved success. So the doer is censured if he faileth. If a man were not himself the cause of his acts, how would all this be justified? Some say that everything is the result of Providential dispensation; others again, that this is not so, but that everything which is supposed to be the result of destiny or chance is the result of the good or the bad acts of former lives. It is seen, possessions are obtained from chance, as also from destiny Something being from destiny and something from chance, something is obtained by exertion. In the acquisition of his objects, there is no fourth cause in the case of man. Thus say those that are acquainted with truth and skilled in knowledge. If, however, God himself were not the giver of good and bad fruits, then amongst creatures there would not be any that was miserable. If the effect of former acts be a myth, then all purposes for which man would work should be successful. They, therefore, that regard the three alone (mentioned above) as the doors of all success and failure in the world, (without regarding the acts of former life), are dull and inert like the body itself. For all this, however, a person should act. This is the conclusion of Manu himself. The person that doth not act, certainly succumbeth, O Yudhishthira. The man of action in this world generally meeteth with success. The idle, however, never achieveth success. If success, becometh impossible, then should one seek to remove the difficulties that bar his way to success. And, O king, if a person worketh (hard), his debt (to the gods) is cancelled (whether he achieveth success or not). The person that is idle and lieth at his length, is overcome by adversity; while he that is active and skillful is sure to reap success and enjoy prosperity. Intelligent persons engaged in acts with confidence in themselves regard all who are diffident as doubting and unsuccessful. The confident and faithful, however, are regarded by them as successful. And this moment misery hath overtaken us. If, however, thou betakest to action, that misery will certainly be removed. If thou meetest failure, then that will furnish a proof unto thee and Vrikodara and Vivatsu and the twins (that ye are unable to snatch the kingdom from the foe). The acts of others, it is seen, are crowned with success. It is probable that ours also will be successful. How can one know beforehand what the consequence will be? Having exerted thyself thou wilt know what the fruit of thy exertion will be. The tiller tilleth with the plough the soil and soweth the seeds thereon. He then sitteth silent, for the clouds (after that) are the cause that would help the seeds to grow into plants. If however, the clouds favour him not, the tiller is absolved from all blame. He sayeth unto himself, ‘What others do, I have done. If, notwithstanding this, I meet with failure, no blame can attach to me.’ Thinking so, he containeth himself and never indulgeth in self-reproach. O Bharata, no one should despair saying, ‘Oh, I am acting, yet success is not mine! For there are two other causes, besides exertion, towards success. Whether there be success or failure, there should be no despair, for success in acts dependeth upon the union; of many circumstances. If one important element is wanting, success doth not become commensurate, or doth not come at all. If however, no exertion is made, there can be no success. Nor is there anything to applaud in the absence of all exertion. The intelligent, aided by their intelligence, and according to their full might bring place, time, means, auspicious rites, for the acquisition of prosperity. With carefulness and vigilance should one set himself to work, his chief guide being his prowess. In the union of qualities necessary for success in work, prowess seemeth to be the chief. When the man of intelligence seeth his enemy superior to him in many qualities, he should seek the accomplishment of his purposes by means, of the arts of conciliation and proper appliances. He should also wish evil unto his foe and his banishment. Without speaking of mortal man, if his foe were even the ocean or the hills, he should be guided by such motives. A person by his activity in searching for the holes of his enemies, dischargeth his debt to himself as also to his friends. No man should ever disparage himself for the man that disparageth himself never earneth high prosperity. O Bharata, success in this world is attainable on such conditions! In fact, success in the World is said to depend on acting according to time and circumstances. My father formerly kept a learned Brahmana with him. O bull of the Bharata race, he said all this unto my father. Indeed, these instructions as to duty, uttered by Vrihaspati himself, were first taught to my brothers. It was from them that I heard these afterwards while in my father’s house. And, O Yudhishthira, while at intervals of business, I went out (of the inner apartments) and sat on the lap of my father, that learned Brahmana used to recite unto me these truths, sweetly consoling me therewith!”
"Draupadi said, ‘I never disrespect or speak ill of religion, O son of Pritha! Why would I disrespect God, the lord of all living beings? Overwhelmed with sorrow, understand me, O Bharata, as just venting—I will once again indulge in my laments; listen attentively to me, O vanquisher of all foes. Every living being must act in this world. Only the immobile ones, and not any other creatures, can exist without taking action. The calf, right after its birth, suckles its mother’s teats. People feel pain due to incantations performed on their likenesses. It seems, therefore, O Yudhishthira, that beings inherit the essence of their lives from their actions in previous lives. Among living creatures, humans are unique in that they strive, O pride of the Bharata clan, to shape their fate in this life and the next through their actions. Driven by the inspiration of a past life, all beings visibly reap the results of their deeds in this world. Indeed, all living beings act according to influences from previous lives, including the Creator and the Organizer of the universe, much like a crane that lives on the water without any teacher. If a being does not act, its life’s path becomes impossible. Therefore, for any creature, there must be action and not inaction. You too should act and not face condemnation by neglecting action. Equip yourself, as if with armor, through action. There may or may not be even one in a thousand who truly understands the value of actions or work. One must act to protect and also to grow his wealth; for if one continues to spend without attempting to earn, his wealth, no matter how huge, will soon dwindle. All beings on earth would have vanished if there were no action. If actions yielded no results, creatures would never multiply. It is even seen that sometimes beings perform actions that bear no results, for without actions, life itself would be impossible. Those who believe solely in fate and those who believe only in chance are among the least wise of people. Those who believe in the importance of actions are truly commendable. Someone who lies idle, relying only on fate, is quickly destroyed, like an unbaked clay pot in water. Likewise, someone who believes in chance and remains inactive despite being capable of action doesn’t live long, for his life is one of weakness and helplessness. When someone accidentally acquires wealth, it is said to come from chance, as no effort of theirs led to the result. And, O son of Pritha, whatever good fortune a person obtains through religious rites is called providential. The results a person obtains from their own actions—those directly resulting from their efforts—are seen as evidence of personal capability. And, O best of men, know that wealth gained spontaneously and without cause is termed a spontaneous acquisition. Whatever is gained by chance, by providential intervention, or as a result of one’s own actions is, however, the outcome of deeds from a past life. And God, the Organizer of the universe, allocates among people their portions in this world based on the actions of their previous lives. Whatever good or bad deeds a person performs, know that they are outcomes of God’s arrangements according to actions from a past life. This body is merely an instrument in God’s hands to carry out these deeds. It is itself inert, doing only as God guides it. O son of Kunti, it is the Supreme Lord of all who compels all beings to perform their actions. Beings themselves are inert. O hero, when a person first sets a purpose in their mind, they achieve it, aided by their intelligence. Therefore, we say that a person is the cause of their own actions. O best among men, it is impossible to count the actions of people, for cities and homes arise from human efforts. Intelligent individuals understand, through their intellect, that oil can be extracted from sesame, curds from milk, and food can be cooked using firewood. They also know the means to achieve all of this. Aware of this, they prepare themselves with the right tools to accomplish their tasks. And beings sustain their lives through the results gained from their own actions in these endeavors. If a task is done by a skilled worker, it is done well. Based on differences in skill, another task may reflect an unskilled hand. If a person weren’t the cause of their actions, then sacrifices wouldn’t yield any results for them, nor could anyone be a disciple or a master. It is because a person is the cause of their own work that they are praised when they succeed. Likewise, the doer is blamed if they fail. If a human weren’t responsible for their deeds, how could any of this be justified? Some say that everything results from providential dispensation; others claim that everything attributed to fate or chance comes from good or bad deeds of past lives. As we see, possessions can be gained through chance, as well as from fate; something is gained through destiny, something through chance, and something through effort. In the pursuit of their goals, humans have no other cause. Thus say those who are knowledgeable and wise. If, however, God himself weren’t the giver of good and bad outcomes, then there would be no creature that suffered. If the effects of past deeds were a myth, then all the purposes for which humans work would surely succeed. Therefore, those who regard only these three causes as the keys to all success and failure in the world (without acknowledging past deeds) are dull and inert like the body itself. Yet, despite all this, a person should take action. This is the conclusion of Manu himself. The person who does not act will certainly face downfall, O Yudhishthira. The person of action in this world usually finds success. The idle, however, never achieves success. If success seems impossible, one should strive to overcome the obstacles blocking their path to achievement. And, O king, if a person works diligently, their debt to the gods is forgiven (whether they succeed or not). The person who is lazy and lays about is easily overwhelmed by misfortune, while the active and skilled are destined to enjoy success and prosperity. Thoughtful individuals engaged in action with self-confidence perceive all who lack confidence as doubtful and unsuccessful. Meanwhile, those who are confident and trustworthy are seen as successful. And at this moment, misery has befallen us. However, if you turn to action, that misery will certainly be lifted. If you experience failure, it will prove to you, Vrikodara, Vivatsu, and the twins, that you cannot seize the kingdom from your enemies. The actions of others often succeed; it’s likely that ours could too. How can one know in advance what the outcome will be? When you exert yourself, you will discover the results of your efforts. The farmer plows the land and sows the seeds. Then he sits quietly because the clouds (at that point) are responsible for helping the seeds to grow. If the clouds do not support him, the farmer bears no blame. He tells himself, ‘I have done what others do; if I still fail, I can’t be blamed.’ With this thought, he calms himself and does not indulge in self-reproach. O Bharata, no one should despair saying, ‘I am acting, yet success is not mine!’ For there are two additional factors, besides effort, that contribute to success. Whether success or failure occurs, there should be no despair since success in actions relies on the combination of many circumstances. If one critical element is missing, success will either not happen at all or won’t measure up. However, without exertion, there can be no success, and there’s nothing to commend in not acting at all. The wise, using their intelligence and full strength, create the right conditions—place, time, means, and auspicious rituals—to gain prosperity. With care and vigilance, one should approach their work, guided primarily by their strength. In the combination of qualities necessary for succeeding in tasks, skill seems to be the most vital. When an intelligent person observes that their enemy surpasses them in many attributes, they should pursue their aims by using strategies of diplomacy and appropriate resources. They should even wish ill upon their opponent for their defeat. Without speaking specifically of human foes, if their adversary were an ocean or mountains, they should be driven by such motives. By actively searching for ways to outmaneuver his opponents, a person pays their debt to themselves and their friends. No one should ever belittle themselves, for the person who undermines themselves never achieves great prosperity. O Bharata, success in this world is achievable under such conditions! In fact, success is said to hinge on acting according to timing and circumstances. My father once employed a learned Brahmana. O pride of the Bharata race, he shared all this with my father. Indeed, these lessons about duty, expressed by Vrihaspati himself, were first imparted to my brothers. It was from them that I came to learn these truths while in my father’s household. And, O Yudhishthira, during breaks from work, I would step out (of the inner chambers) and sit in my father’s lap, where that learned Brahmana would recite these comforting truths to me!’"
SECTION XXXIII
‘Vaisampayana said, “Hearing these words of Yajnaseni, Bhimasena, sighing in wrath, approached the king and addressed him, saying, ‘Walk, O monarch, in the customary path trodden by good men, (before thee) in respect of kingdoms. What do we gain by living in the asylum of ascetics, thus deprived of virtue, pleasure, and profit? It is not by virtue, nor by honesty, nor by might, but by unfair dice, that our kingdom hath been snatched by Duryodhana. Like a weak offal-eating jackal snatching the prey from mighty lions, he hath snatched away our kingdom. Why, O monarch, in obedience to the trite merit of sticking to a promise, dost thou suffer such distress, abandoning that wealth which is the source of both virtue and enjoyments? It was for thy carelessness, O king, that our kingdom protected by the wielder of the Gandiva and therefore, incapable of being wrested by Indra himself, was snatched from us in our very sight. It was for thee, O monarch, that, ourselves living, our prosperity was snatched away from us like a fruit from one unable to use his arms, or like kine from one incapable of using his legs. Thou art faithful in the acquisition of virtue. It was to please thee, O Bharata, that we have suffered ourselves to be overwhelmed with such dire calamity. O bull of the Bharata race, it was because we were subject to thy control that we are thus tearing the hearts of our friends and gratifying our foes. That we did not, in obedience to thee, even then slay the sons of Dhritarashtra, is an act of folly on our part that grieveth me sorely. This thy abode, O king, in the woods, like that of any wild animal, is what a man of weakness alone would submit to. Surely, no man of might would ever lead such a life. This thy course of life is approved neither by Krishna, nor Vibhatsu, nor by Abhimanyu, nor by the Srinjayas, nor by myself, nor by the sons of Madri. Afflicted with the vows, thy cry is Religion! Religion! Hast thou from despair been deprived of thy manliness? Cowards alone, unable to win back their prosperity, cherish despair, which is fruitless and destructive of one’s purposes. Thou hast ability and eyes. Thou seest that manliness dwelleth in us. It is because thou hast adopted a life of peace that thou feelest not this distress. These Dhritarashtras regard us who are forgiving, as really incompetent. This, O king, grieveth me more than death in battle. If we all die in fair fight without turning our backs on the foe, even that would be better than this exile, for then we should obtain regions of bliss in the other world. Or, if, O bull of the Bharata race, having slain them all, we acquire the entire earth, that would be prosperity worth the trial. We who ever adhere to the customs of our order, who ever desire grand achievements, who wish to avenge our wrongs, have this for our bounden duty. Our kingdom wrested from us, if we engage in battle, our deeds when known to the world will procure for us fame and not slander. And that virtue, O king, which tortureth one’s own self and friends, is really no virtue. It is rather vice, producing calamities. Virtue is sometimes also the weakness of men. And though such a man might ever be engaged in the practice of virtue, yet both virtue and profit forsake him, like pleasure and pain forsaking a person that is dead. He that practiseth virtue for virtue’s sake always suffereth. He can scarcely be called a wise man, for he knoweth not the purposes of virtue like a blind man incapable of perceiving the solar light. He that regardeth his wealth to exist for himself alone, scarcely understandeth the purposes of wealth. He is really like a servant that tendeth kine in a forest. He again that pursueth wealth too much without pursuing virtue and enjoyments, deserveth to be censured and slain by all men. He also that ever pursueth enjoyments without pursuing virtue and wealth, loseth his friends and virtue and wealth also. Destitute of virtue and wealth such a man, indulging in pleasure at will, at the expiration of his period of indulgence, meeteth with certain death, like a fish when the water in which it liveth hath been dried up. It is for these reasons that they that are wise are ever careful of both virtue and wealth, for a union of virtue and wealth is the essential requisite of pleasure, as fuel is the essential requisite of fire. Pleasure hath always virtue for its root, and virtue also is united with pleasure. Know, O monarch, that both are dependent on each other like the ocean and the clouds, the ocean causing the clouds and the clouds filling the ocean. The joy that one feeleth in consequence of contact with objects of touch or of possession of wealth, is what is called pleasure. It existeth in the mind, having no corporeal existence that one can see. He that wisheth (to obtain) wealth, seeketh for a large share of virtue to crown his wish with success. He that wisheth for pleasure, seeketh wealth, (so that his wish may be realised). Pleasure however, yieldeth nothing in its turn. One pleasure cannot lead to another, being its own fruit, as ashes may be had from wood, but nothing from those ashes in their turn. And, O king, as a fowler killeth the birds we see, so doth sin slay the creatures of the world. He, therefore, who misled by pleasure or covetousness, beholdeth not the nature of virtue, deserveth to be slain by all, and becometh wretched both here and here-after. It is evident, O king, that thou knowest that pleasure may be derived from the possession of various objects of enjoyment. Thou also well knowest their ordinary states, as well as the great changes they undergo. At their loss or disappearance occasioned by decrepitude or death, ariseth what is called distress. That distress, O king, hath now overtaken us. The joy that ariseth from the five senses, the intellect and the heart, being directed to the objects proper to each, is called pleasure. That pleasure, O king, is, as I think, one of the best fruits of our actions.
‘Vaisampayana said, “After hearing Yajnaseni's words, Bhimasena, frustrated and angry, went up to the king and said, ‘Come on, Your Majesty, follow the usual path walked by honorable men regarding kingdoms. What do we gain by living in the hermitage of ascetics, deprived of virtue, enjoyment, and gain? Our kingdom hasn’t been taken from us by virtue, honesty, or strength, but by unfair dice, thanks to Duryodhana. He has stolen our kingdom like a weak jackal snatching food from powerful lions. Why, Your Majesty, do you endure this suffering, adhering to a tired old rule of keeping promises, while abandoning wealth that is the source of both virtue and enjoyment? It was through your negligence, O king, that our kingdom—protected by the wielder of the Gandiva and thus unable to be taken even by Indra himself—was taken right from under our noses. It is for you, O monarch, that while we are alive, our prosperity has been ripped away from us like fruit from someone unable to use his arms, or cattle from one incapable of using his legs. You are devoted to gaining virtue. We’ve allowed ourselves to be overwhelmed by such terrible misfortune to please you, O Bharata. O pride of the Bharata lineage, it is because we are under your direction that we are now causing our friends pain while pleasing our enemies. The fact that we did not, as per your command, kill the sons of Dhritarashtra is a foolish choice on our part that troubles me deeply. Your dwelling in the forest, O king, is like that of a wild animal—a life that only a weak man would accept. Certainly, no strong man would lead such a life. None of us, not Krishna, nor Vibhatsu, nor Abhimanyu, nor the Srinjayas, nor myself, nor the sons of Madri approve of your way of life. As you lament your vows, crying out ‘Religion! Religion!’ have you lost your manhood in despair? Only cowards, who can't reclaim their prosperity, cling to despair, which brings no fruit and destroys one’s goals. You have the ability and the perception. You see that manliness resides within us. It's because you've chosen a peaceful life that you don't feel this distress. The Dhritarashtras think that we who forgive are truly incapable. This, O king, troubles me more than death in battle. If we all die fighting honorably without running from our enemies, that would surely be better than this exile, for then we would earn realms of bliss in the afterlife. Or, O pride of the Bharata lineage, if we defeat them all and reclaim the earth, that would be a worthwhile success. We, who adhere to the customs of our order and yearn for great accomplishments, have a duty to seek vengeance for our wrongs. If our kingdom has been taken from us and we engage in battle, the world will recognize our deeds, bringing us fame instead of disgrace. And that supposed virtue, O king, that tortures oneself and friends is no true virtue at all. It actually leads to disaster. Sometimes, virtue itself can be the weakness of men. Even if a man is engaged in virtuous acts, both virtue and profit may desert him, just as pleasure and pain leave a deceased person. Someone who practices virtue solely for its sake is forever in pain. He can hardly be called wise, as he doesn’t understand the real purposes of virtue, like a blind man unable to see the sun. A person who believes his wealth exists only for himself fails to grasp wealth's true purpose. He is akin to a servant tending cows in a forest. On the other hand, someone who pursues wealth too much without caring for virtue and enjoyment deserves to be scorned and punished by all. Likewise, one who focuses only on enjoyment without seeking virtue and wealth will lose his friends, virtue, and wealth too. Without virtue and wealth, such a person indulging at will will ultimately meet certain death, just as a fish dies when the water it thrives in dries up. For these reasons, wise individuals are always careful about both virtue and wealth, as the union of both is essential for enjoyment, just like fuel is necessary for fire. Enjoyment always has virtue as its root, and virtue is inherently connected to enjoyment. Know, O king, that both rely on each other like the ocean and the clouds, with the ocean creating the clouds and the clouds filling up the ocean. The joy one feels from engaging with pleasurable objects or from possessing wealth is what we call enjoyment. It exists in the mind, having no physical form to be seen. A person who wishes to gain wealth seeks a significant portion of virtue to achieve his goal. Likewise, someone who desires pleasure seeks wealth to fulfill that desire. However, pleasure itself does not yield anything in return. One form of pleasure does not lead to another but is complete in itself, just as ashes can come from wood, but do not produce anything in turn. And, O king, just as a hunter kills the birds we see, sin slays creatures in the world. Therefore, he who, misled by pleasure or greed, fails to recognize the nature of virtue deserves to be punished by all, becoming miserable both now and later. Clearly, O king, you are aware that pleasure can come from possessing various enjoyable objects. You also understand their usual states and the significant changes they can undergo. When they are lost or disappear due to aging or death, that is when we experience distress. That distress, O king, has now come upon us. The joy that arises from our five senses, intellect, and heart, when directed toward suitable objects, is known as pleasure. That pleasure, O king, is, in my opinion, one of the best results of our actions.’
“Thus, O monarch, one should regard virtue, wealth and pleasure one after another. One should not devote one self to virtue alone, nor regard wealth as the highest object of one’s wishes, nor pleasure, but should ever pursue all three. The scriptures ordain that one should seek virtue in the morning, wealth at noon, and pleasure in the evening. The scriptures also ordain that one should seek pleasure in the first portion of life, wealth in the second, and virtue in the last. And, O thou foremost of speakers, they that are wise and fully conversant with proper division of time, pursue all three, virtue, wealth, and pleasure, dividing their time duly. O son of the Kuru race, whether independence of these (three), or their possession is the better for those that desire happiness, should be settled by thee after careful thought. And thou shouldst then, O king, unhesitatingly act either for acquiring them, or abandoning them all. For he who liveth wavering between the two doubtingly, leadeth a wretched life. It is well known that thy behaviour is ever regulated by virtue. Knowing this thy friends counsel thee to act. Gift, sacrifice, respect for the wise, study of the Vedas, and honesty, these, O king, constitute the highest virtue and are efficacious both here and hereafter. These virtues, however, cannot be attained by one that hath no wealth, even if, O tiger among men, he may have infinite other accomplishments. The whole universe, O king, dependeth upon virtue. There is nothing higher than virtue. And virtue, O king, is attainable by one that hath plenty of wealth. Wealth cannot be earned by leading a mendicant life, nor by a life of feebleness. Wealth, however, can be earned by intelligence directed by virtue. In thy case, O king, begging, which is successful with Brahmanas, hath been forbidden. Therefore, O bull amongst men, strive for the acquisition of wealth by exerting thy might and energy. Neither mendicancy, nor the life of a Sudra is what is proper for thee. Might and energy constitute the virtue of the Kshatriya in especial. Adopt thou, therefore, the virtue of thy order and slay the enemies. Destroy the might of Dhritarashtra’s sons, O son of Pritha, with my and Arjuna’s aid. They that are learned and wise say that sovereignty is virtue. Acquire sovereignty, therefore, for it behoveth thee not to live in a state of inferiority. Awake, O king, and understand the eternal virtues (of the order). By birth thou belongest to an order whose deeds are cruel and are a source of pain to man. Cherish thy subjects and reap the fruit thereof. That can never be a reproach. Even this, O king, is the virtue ordained by God himself for the order to which thou belongest! If thou tallest away therefrom, thou wilt make thyself ridiculous. Deviation from the virtues of one’s own order is never applauded. Therefore, O thou of the Kuru race, making thy heart what it ought to be, agreeably to the order to which thou belongest, and casting away this course of feebleness, summon thy energy and bear thy weight like one that beareth it manfully. No king, O monarch, could ever acquire the sovereignty of the earth or prosperity or affluence by means of virtue alone. Like a fowler earning his food in the shape of swarms of little easily-tempted game, by offering them some attractive food, doth one that is intelligent acquire a kingdom, by offering bribes unto low and covetous enemies. Behold, O bull among kings, the Asuras, though elder brothers in possession of power and affluence, were all vanquished by the gods through stratagem. Thus, O king, everything belongeth to those that are mighty. And, O mighty-armed one, slay thy foes, having recourse to stratagem. There is none equal unto Arjuna in wielding the bow in battle. Nor is there anybody that may be equal unto me in wielding the mace. Strong men, O monarch, engage in battle depending on their might, and not on the force of numbers nor on information of the enemy’s plans procured through spies. Therefore, O son of Pandu exert thy might. Might is the root of wealth. Whatever else is said to be its root is really not such. As the shade of the tree in winter goeth for nothing, so without might everything else becometh fruitless. Wealth should be spent by one who wisheth to increase his wealth, after the manner, O son of Kunti, of scattering seeds on the ground. Let there be no doubt then in thy mind. Where, however, wealth that is more or even equal is not to be gained, there should be no expenditure of wealth. For investment of wealth are like the ass, scratching, pleasurable at first but painful afterwards. Thus, O king of men, the person who throweth away like seeds a little of his virtue in order to gain a larger measure of virtue, is regarded as wise. Beyond doubt, it is as I say. They that are wise alienate the friends of the foe that owneth such, and having weakened him by causing those friends to abandon him thus, they then reduce him to subjection. Even they that are strong, engage in battle depending on their courage. One cannot by even continued efforts (uninspired by courage) or by the arts of conciliation, always conquer a kingdom. Sometimes, O king, men that are weak, uniting in large numbers, slay even a powerful foe, like bees killing the despoiler of the honey by force of numbers alone. (As regards thyself), O king, like the sun that sustaineth as well as slayeth creatures by his rays, adopt thou the ways of the sun. To protect one’s kingdom and cherish the people duly, as done by our ancestors, O king, is, it hath been heard by us, a kind of asceticism mentioned even in the Vedas. By ascetism, O king, a Kshatriya cannot acquire such regions of blessedness as he can by fair fight whether ending in victory or defeat. Beholding, O king, this thy distress, the world hath come to the conclusion that light may forsake the Sun and grace the Moon. And, O king, good men separately as well as assembling together, converse with one another, applauding thee and blaming the other. There is this, moreover, O monarch, viz., that both the Kurus and the Brahmanas, assembling together, gladly speak of thy firm adherence to truth, in that thou hast never, from ignorance, from meanness, from covetousness, or from fear, uttered an untruth. Whatever sin, O monarch, a king committeth in acquiring dominion, he consumeth it all afterwards by means of sacrifices distinguished by large gifts. Like the Moon emerging from the clouds, the king is purified from all sins by bestowing villages on Brahmanas and kine by thousands. Almost all the citizens as well as the inhabitants of the country, young or old, O son of the Kuru race, praise thee, O Yudhishthira! This also, O Bharata, the people are saying amongst themselves, viz., that as milk in a bag of dog’s hide, as the Vedas in a Sudra, as truth in a robber, as strength in a woman, so is sovereignty in Duryodhana. Even women and children are repeating this, as if it were a lesson they seek to commit to memory. O represser of foes, thou hast fallen into this state along with ourselves. Alas, we also are lost with thee for this calamity of thine. Therefore, ascending in thy car furnished with every implement, and making the superior Brahmanas utter benedictions on thee, march thou with speed, even this very day, upon Hastinapura, in order that thou mayst be able to give unto Brahmanas the spoils of victory. Surrounded by thy brothers, who are firm wielders of the bow, and by heroes skilled in weapons and like unto snakes of virulent poison, set thou out even like the slayer Vritra surounded by the Marutas. And, O son of Kunti, as thou art powerful, grind thou with thy might thy weak enemies, like Indra grinding the Asuras; and snatch thou from Dhritarashtra’s son the prosperity he enjoyeth. There is no mortal that can bear the touch of the shafts furnished with the feathers of the vulture and resembling snakes of virulent poison, that would be shot from the Gandiva. And, O Bharata, there is not a warrior, nor an elephant, nor a horse, that is able to bear the impetus of my mace when I am angry in battle. Why, O son of Kunti, should we not wrest our kingdom from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and the bull of the Vrishni race? Why, O king, should we not succeed in wresting the (sovereignty of the) earth that is now in the hands of the foe, if, aided by a large force, we do but strive?”
“Therefore, O king, one should view virtue, wealth, and pleasure one after the other. You shouldn’t focus solely on virtue, nor see wealth as the ultimate goal, nor chase after pleasure alone, but should always strive for all three. The scriptures advise seeking virtue in the morning, wealth at noon, and pleasure in the evening. They also recommend pursuing pleasure in the early years of life, wealth in the middle years, and virtue in later years. And, O great speaker, those who are wise and understand the proper use of time pursue all three—virtue, wealth, and pleasure—allocating their time wisely. O son of the Kuru lineage, whether independence from these three or their possession is better for those who seek happiness should be determined by you after careful consideration. Then, O king, act decisively to acquire them or abandon them altogether. Because one who lives in doubt between the two leads a miserable life. It is well-known that your actions are always guided by virtue. Understanding this, your friends advise you to take action. Charity, sacrifice, respect for the wise, studying the Vedas, and honesty are the highest virtues and are beneficial both here and in the afterlife. However, these virtues cannot be achieved by someone without wealth, no matter how many other talents they may have. The entire universe depends on virtue. Nothing is higher than virtue, and virtue is attainable by those with ample wealth. Wealth cannot be gained through a life of begging or weakness. However, wealth can be achieved through intelligence guided by virtue. In your case, O king, begging, which is fruitful for Brahmanas, has been prohibited. Therefore, O strong man, strive to acquire wealth by putting forth your strength and energy. Neither begging nor living like a Sudra is appropriate for you. Strength and energy are the distinctive virtues of the Kshatriya. So, embrace the virtue of your order and defeat your enemies. Eliminate the strength of Dhritarashtra’s sons, O son of Pritha, with the help of Arjuna and me. Those who are knowledgeable and wise say that sovereignty is a form of virtue. Therefore, seek sovereignty, for you should not live in a subordinate state. Wake up, O king, and recognize the eternal virtues of your order. By birth, you belong to a class whose actions can be harsh and cause suffering. Care for your subjects, and you’ll reap the rewards. That will never be a disgrace. Indeed, O king, this is the virtue ordained by God for the order to which you belong! If you stray from this, you will make yourself a laughingstock. Deviating from the virtues of one’s own order is never praised. Therefore, O scion of the Kuru race, align your heart with what it should be according to your order, and casting aside this path of weakness, summon your strength and bear your responsibilities like a true man. No king, O monarch, could ever gain dominion over the earth or prosperity merely through virtue. Just as a fowler earns his meal by enticing flocks of easy prey with attractive bait, a smart person acquires a kingdom by offering bribes to deceitful and greedy enemies. Look, O best among kings, the Asuras, though older brothers possessing power and wealth, were all defeated by the gods through strategy. Thus, O king, everything belongs to the mighty. And, O strong-armed one, defeat your foes using cunning. There is no one as skillful with the bow in battle as Arjuna. Nor is there anyone who can match my skill with the mace. Strong men, O monarch, enter battles relying on their strength, not on the number of their ranks or on intelligence gleaned from spies. Therefore, O son of Pandu, exert your strength. Strength is the root of wealth. Anything else claimed to be its root is merely an illusion. Like the shade of a tree in winter provides no benefit, without strength, everything else becomes fruitless. Wealth should be spent only by those wishing to grow their wealth, just like, O son of Kunti, one scatters seeds in the ground. Let there be no doubt in your mind. Where wealth cannot be gained or is not equal, there should be no spending. For investment of wealth is like an ass scratching itself—pleasurable at first but painful later. Thus, O king among men, one who casts away a small amount of virtue to gain a greater amount is seen as wise. Without a doubt, it is as I've said. The wise weaken their enemies by turning their friends against them and then overpower them. Even the strong rely on their courage in battle. One cannot conquer a kingdom strictly through persistent efforts uninspired by courage or through negotiation alone. Sometimes, O king, weak individuals can come together in large numbers and defeat a powerful opponent, just as bees can overpower a honey thief purely through their numbers. (As for you), O king, like the sun that sustains and destroys creatures with its rays, embrace the sun's way. Protect your kingdom and care for your people as our ancestors did, O king, as this has been considered a form of asceticism mentioned in the Vedas. Through asceticism, O king, a Kshatriya cannot achieve blessed realms as he can by fair combat, regardless of the outcome. Witnessing your distress, the world believes that light may abandon the Sun for the Moon. And, O king, good people, both individually and collectively, speak highly of you while criticizing others. Moreover, O monarch, both the Kurus and the Brahmanas come together and commend your unwavering commitment to truth, as you have never, out of ignorance, meanness, greed, or fear, spoken a falsehood. Whatever sin, O monarch, a king commits in acquiring dominion, he can purge it later through significant sacrifices. Like the Moon emerging from clouds, a king cleanses himself from all sins by gifting villages to Brahmanas and thousands of cows. Almost all the citizens, young and old alike, O son of the Kuru race, praise you, O Yudhishthira! This too, O Bharata, is what the people are saying among themselves: just as milk in a leather bag, as the Vedas in a Sudra, as truth in a thief, and as strength in a woman, sovereignty in Duryodhana is viewed. Even women and children echo this, as if it were something they're trying to memorize. O conqueror of foes, you find yourself in this predicament along with us. Alas, we too are doomed by this calamity of yours. So, taking your chariot equipped with all necessary gear, and having prominent Brahmanas bless you, hasten today to Hastinapura, so that you may reward the Brahmanas with the spoils of victory. Surrounded by your brothers, skilled archers, and by heroes adept in arms and as fierce as venomous snakes, set out like the slayer of Vritra surrounded by the Marutas. And, O son of Kunti, being powerful, crush your weak enemies with your strength, just as Indra crushes the Asuras; and seize from Dhritarashtra’s son the wealth he possesses. No human can withstand the impact of the arrows with vulture feathers, which are like venomous snakes, that would be shot from the Gandiva. And, O Bharata, there is no warrior, no elephant, no horse that can endure the force of my mace when I’m furious in battle. Why, O son of Kunti, should we not reclaim our kingdom from the enemy, fighting alongside the Srinjayas and Kaikeyas, and the powerful Vrishni? Why, O king, should we not succeed in regaining the sovereignty over the earth currently held by the enemy, if we strive with a strong force?”
SECTION XXXIV
Vaisampayana said, “Thus addressed by Bhimasena, the high-souled king Ajatasatru firmly devoted to truth, mustering his patience, after a few moments said these words, ‘No doubt, O Bharata, all this is true. I cannot reproach thee for thy torturing me thus by piercing me with thy arrowy words. From my folly alone hath this calamity come against you. I sought to cast the dice desiring to snatch from Dhritarashtra’s son his kingdom with the sovereignty. It was therefore that, that cunning gambler—Suvala’s son—played against me on behalf of Suyodhana. Sakuni, a native of the hilly country, is exceedingly artful. Casting the dice in the presence of the assembly, unacquainted as I am with artifices of any kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we have been overwhelmed with this calamity. Beholding the dice favourable to the wishes of Sakuni in odds and evens, I could have controlled my mind. Anger, however, driveth off a person’s patience. O child, the mind cannot be kept under control when it is influenced by hauteur, vanity, or pride. I do not reproach thee, O Bhimasena, for the words thou usest. I only regard that what hath befallen us was pre-ordained. When king Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us into misery and even slavery, then, O Bhima, it was Draupadi that rescued us. When summoned again to the assembly for playing once more, thou knowest as well as Arjuna what Dhritarashtra’s son told me, in the presence of all the Bharatas, regarding the stake for which we were to play. His words were, O prince Ajatsatru, (if vanquished), thou shalt have with all thy brothers, to dwell, to the knowledge of all men, for twelve years in the forest of thy choice, passing the thirteenth year in secrecy. If during the latter period, the spies of the Bharatas, hearing of thee, succeed in discovering thee, thou shalt have again to live in the forest for the same period, passing once more the last year in secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I promise truly in this assembly of the Kurus, that if thou canst pass this time confounding my spies and undiscovered by them, then, O Bharata, this kingdom of the five rivers is once more thine. We also, O Bharata, if vanquished by thee, shall, all of us, abandoning all our wealth, pass the same period, according to the same rules. Thus addressed by the prince, I replied unto him in the midst of all the Kurus, ‘So be it!’ The wretched game then commenced. We were vanquished and have been exiled. It is for this that we are wandering miserably over different woody regions abounding with discomfort. Suyodhana, however, still dissatisfied, gave himself up to anger, and urged the Kurus as also all those under his sway to express their joy at our calamity. Having entered into such an agreement in the presence of all good men, who dareth break it for the sake of a kingdom on earth? For a respectable person, I think, even death itself is lighter than the acquisition of sovereignty by an act of transgression. At the time of the play, thou hadst desired to burn my hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze thy own hands. If thou couldst do what thou hadst desired, could this calamity befall us? Conscious of thy prowess, why didst thou not, O Bhima, say so before we entered into such an agreement? Overwhelmed with the consequence of our pledge, and the time itself having passed, what is the use of thy addressing me these harsh words? O Bhima, this is my great grief that we could not do anything even beholding Draupadi persecuted in that way. My heart burneth as if I have drunk some poisonous liquid. Having, however, given that pledge in the midst of the Kuru heroes, I am unable to violate it now. Wait, O Bhima, for the return of our better days, like the scatterer of seeds waiting for the harvest. When one that hath been first injured, succeedeth in revenging himself upon his foe at a time when the latter’s enmity hath borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earneth undying fame. Such a man obtaineth great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, O Bhima, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence. Kingdom, sons, fame, wealth,—all these do not come up to even a sixteenth part of truth.’
Vaisampayana said, “After hearing Bhimasena's words, the noble king Ajatasatru, who was committed to truth, gathered his patience and after a moment said, ‘No doubt, O Bharata, all this is true. I can't blame you for torturing me with your sharp words. This disaster has come upon us because of my own foolishness. I wanted to play the dice, hoping to take the kingdom from Dhritarashtra’s son. That's why the clever gambler—Suvala’s son—played against me for Suyodhana. Sakuni, from the hilly region, is extremely crafty. While casting the dice in front of the assembly, his cunning surpassed my unawareness of tricks, and he defeated me. So now, O Bhimasena, we are crushed by this disaster. Seeing the dice favoring Sakuni, I could have controlled my thoughts. But anger drives away patience. O child, the mind cannot stay in control when influenced by arrogance, vanity, or pride. I do not blame you, O Bhimasena, for your words. I just believe that what has happened was meant to be. When king Duryodhana, Dhritarashtra's son, sought our kingdom, he threw us into misery and even slavery, yet Draupadi came to our rescue. When we were called back to the assembly for another game, you and Arjuna know what Dhritarashtra’s son said to me, in front of all the Bharatas, regarding the stakes of our game. His words were, O prince Ajatasatru, (if defeated), you and your brothers will, for twelve years, live in the forest of your choosing, and pass the thirteenth year in hiding. If during that year, the Bharata spies find you, you will again have to live in the forest for the same period, spending the last year in secrecy. Consider this, and commit to it. As for me, I promise here in front of the Kurus, that if you can remain hidden from my spies this time, then, O Bharata, the kingdom of the five rivers will again be yours. We also, O Bharata, if defeated by you, will all abandon our wealth and follow the same rules. After he spoke this to me in front of everyone, I replied, ‘So be it!’ The dreadful game then began. We were defeated and exiled. That is why we are now suffering in these different wooded regions. However, Suyodhana, still unsatisfied, gave into anger and encouraged the Kurus and all under his command to celebrate our misfortune. Having made such an agreement in front of all honest men, who would dare to break it for the sake of a kingdom? For a respectable person, I believe even death is preferable to gaining a kingdom through wrongdoing. At the time of the game, you intended to harm me. But Arjuna stopped you, and you ended up only hurting your own hands. If you had succeeded in your intention, could this disaster have happened to us? Knowing your strength, why didn’t you speak out, O Bhima, before we made this agreement? Overwhelmed by the consequences of our promise, and since time has passed, what good does it do to speak harshly to me now? O Bhima, it pains me deeply that we couldn’t do anything while Draupadi was mistreated in that way. My heart feels burned, as if I have swallowed poison. However, since I made that promise in front of the Kuru heroes, I can’t break it now. Wait, O Bhima, for our better days to return, like a farmer waiting for the harvest. When someone who has been wronged takes revenge at the right moment, when their enemy's malice has come to fruition, they are seen as having achieved something great. Such a brave person gains everlasting fame. They earn great respect, and their friends rally around them, like the gods gathering around Indra for protection. But know, O Bhima, my promise is always true. I hold virtue above life itself and equate it with a blessed celestial existence. Kingdom, sons, fame, and wealth—none of these compare to even a small fraction of truth.’”
SECTION XXXV
Bhima said, ‘O king, unsubstantial as thou art like froth, unstable like a fruit (falling when ripe), dependent on time, and mortal, having entered into an agreement in respect of time, which is infinite and immeasurable, quick like a shaft or flowing like a stream, and carrying everything before it like death itself, how canst regard it as available by thee? How can he, O son of Kunti, wait whose life is shortened every moment, even like a quantity of collyrium that is lessened each time a grain is taken up by the needle? He only whose life is unlimited or who knoweth with certitude what the period of his life is, and who knoweth the future as if it were before his eyes, can indeed wait for the arrival of (an expected) time. If we wait, O king, for thirteen years, that period, shortening our lives, will bring us nearer to death. Death is sure to overtake every creature having a corporeal existence. Therefore, we should strive for the possession of our kingdom before we die. He that faileth to achieve fame, by failing to chastise his foes, is like an unclean thing. He is a useless burden on the earth like an incapacitated bull and perisheth ingloriously. The man who, destitute of strength, and courage, chastiseth not his foes, liveth in vain, I regard such a one as low-born. Thy hand can rain gold; thy fame spreadeth over the whole earth; slaying thy foes, therefore, in battle, enjoy thou the wealth acquired by the might of thy arms. O repressor of all foes, O king, if a man slaying his injurer, goeth the very day into hell, that hell becometh heaven to him. O king, the pain one feeleth in having to suppress one’s wrath is more burning than fire itself. Even now I burn with it and cannot sleep in the day or the night. This son of Pritha, called Vibhatsu, is foremost in drawing the bow-string. He certainly burneth with grief, though he liveth here like a lion in his den. This one that desireth to slay without aid all wielders of the bow on earth, represseth the wrath that riseth in his breast, like a mighty elephant. Nakula, Sahadeva, and old Kunti—that mother of heroes, are all dumb, desiring to please thee. And all our friends along with the Srinjayas equally desire to please thee. I alone, and Prativindhya’s mother speak unto thee burning with grief. Whatever I speak unto thee is agreeable to all of them, for all of them plunged in distress, eagerly wish for battle. Then, O monarch, what more wretched a calamity can overtake us that our kingdom should be wrested from us by weak and contemptible foes and enjoyed by them? O king, from the weakness of thy disposition thou feelest shame in violating thy pledge. But, O slayer of foes, no one applaudeth thee for thus suffering such pain in consequence of the kindliness of thy disposition. Thy intellect, O king, seeth not the truth, like that of a foolish and ignorant person of high birth who hath committed the words of the Vedas to memory without understanding their sense. Thou art kind like a Brahmana. How hast thou been born in the Kshatriya order? They that are born in the Kshatriya order are generally of crooked hearts. Thou hast heard (recited) the duties of kings, as promulgated by Manu, fraught with crookedness and unfairness and precepts opposed to tranquillity and virtue. Why dost thou then, O king, forgive the wicked sons of Dhritarashtra? Thou hast intelligence, prowess, learning and high birth. Why dost thou then, O tiger among men, act in respect of thy duties, like a huge snake that is destitute of motion? O son of Kunti, he that desireth to conceal us, only wisheth to conceal the mountains of Himavat by means of a handful of grass. O son of Pritha, known as thou art over whole earth, thou wilt not be able to live unknown, like the sun that can never course through the sky unknown to men. Like a large tree in a well-watered region with spreading branches and flowers and leaves, or like Indra’s elephant, how will Jishnu live unknown? How also will these children, the brothers, Nakula and Sahadeva, equal unto a couple of young lions, both live in secret? How, O son of Pritha, will Krishna—the daughter of Drupada—a princess and mother of heroes, of virtuous deeds and known over all the world, live unknown? Me also, everybody knoweth from my boyhood. I do not see how I can live unknown. As well mighty mountains of Meru be sought to be concealed. Then, again, many kings had been expelled by us from their kingdom. These kings and princes will all follow the bad son of Dhritarashtra, for robbed and exiled by us, they have not still become friendly. Desiring to do good unto Dhritarashtra, they will certainly seek to injure us. They will certainly set against us numerous spies in disguise. If these discover us and report their discovery, a great danger will overtake us. We have already lived in the woods full thirteen months. Regard them, O king, for their length as thirteen years. The wise have said that a month is a substitute for a year, like the pot-herb that is regarded as a substitute for the Soma. Or, (if thou breakest thy pledge), O king, thou mayst free thyself from this sin by offering good savoury food to a quiet bull carrying sacred burdens. Therefore, O king resolve thou to slay thy enemies. There is no virtue higher than fighting, for every Kshatriya!”
Bhima said, “O king, you are as insubstantial as froth, as unstable as a ripe fruit that falls, dependent on time, and mortal. You've entered an agreement concerning time, which is endless and immeasurable, swift like an arrow or flowing like a river, carrying everything before it like death itself. How can you see it as something available to you? How can someone, O son of Kunti, wait when their life is shortened with every moment, just like a container of collyrium that diminishes every time a grain is taken by the needle? Only someone whose life is limitless or who knows exactly how long they have left, or who sees the future as if it's right in front of them, can wait for the arrival of a supposed time. If we wait, O king, for thirteen years, that period will shorten our lives and bring us closer to death. Death will surely catch up with everyone who has a physical body. So, we should strive to reclaim our kingdom before we die. A person who fails to gain fame by not punishing their enemies is like something dirty. They are a useless burden on the earth, like a crippled bull, and will perish without glory. A man who, lacking strength and courage, does not punish his enemies, lives in vain, and I consider such a person low-born. Your hand can rain gold; your fame spreads across the entire earth. So slay your enemies in battle and enjoy the wealth earned by the strength of your arms. O vanquisher of all foes, O king, if a man kills his assailant, and that same day goes to hell, that hell becomes a paradise for him. O king, the pain of suppressing one’s anger is more intense than fire itself. Even now, I feel it burning within me and cannot sleep, day or night. This son of Pritha, known as Vibhatsu, is the best at drawing the bowstring. He certainly burns with grief, though he lives here like a lion in its den. This one, who desires to slay all the archers on earth without assistance, holds back the anger that rises within him, like a powerful elephant. Nakula, Sahadeva, and our mother Kunti—mother of heroes—are all silent, wanting to please you. And all our friends along with the Srinjayas also wish to please you. Only I, and Prativindhya’s mother, speak to you burning with grief. Whatever I say to you is agreeable to all of them, for they are all deeply distressed and eagerly want battle. Then, O monarch, what greater misfortune can befall us than having our kingdom taken away by weak and contemptible foes who enjoy it? O king, because of your gentle nature, you feel shame in breaking your promise. But, O slayer of foes, no one praises you for suffering such pain because of your kindness. Your intelligence, O king, does not see the truth, just like a foolish person of noble birth who has memorized the Vedas without understanding their meaning. You are kind like a Brahmana. How did you end up being born into the Kshatriya class? Generally, those born into the Kshatriya class have deceitful hearts. You have heard the duties of kings, as stated by Manu, filled with crookedness and unfairness, and principles that oppose peace and virtue. Why then, O king, do you forgive the wicked sons of Dhritarashtra? You possess intelligence, strength, knowledge, and noble birth. Why then, O tiger among men, do you act regarding your duties like a massive snake that does not move? O son of Kunti, he who wishes to hide us only wishes to conceal the Himavat mountains with a handful of grass. O son of Pritha, as well-known as you are across the earth, you cannot live in secrecy, like the sun that can never pass through the sky unnoticed. Like a large tree in a well-watered area with spreading branches, flowers, and leaves, or like Indra’s elephant, how can Jishnu remain unknown? How will these brothers, Nakula and Sahadeva, equal to a pair of young lions, live in silence? How, O son of Pritha, will Krishna—the daughter of Drupada—a princess and mother of heroes known for her virtuous deeds, live anonymously? Everyone has known me since I was a child. I see no way I can live unrecognized. It would be as impossible as trying to hide mighty Meru mountains. Furthermore, many kings have been ousted by us from their kingdoms. These kings and princes will all follow the flawed son of Dhritarashtra, for having been robbed and exiled by us, they have not yet become allies. Wanting to do good to Dhritarashtra, they will surely seek to harm us. They will definitely send numerous spies in disguise against us. If these spies discover us and report their findings, we will face a great danger. We have already lived in the woods for a full thirteen months. Consider that, O king, for their duration feels like thirteen years. The wise say that one month stands in for a year, like the pot-herb seen as a substitute for Soma. Or, if you break your promise, O king, you could absolve yourself of this sin by offering wholesome food to a quiet bull that carries sacred burdens. Therefore, O king, resolve to slay your enemies. There is no virtue greater than fighting for every Kshatriya!”
SECTION XXXVI
Vaisampayana said, “Hearing those words of Bhima, Yudhishthira. the son of Kunti—tiger among men and slayer of all foes—began to sigh heavily, and reflect in silence. And he thought within himself, ‘I have heard recited the duties of kings, also all truths about the duties of the different orders. He is said to observe those duties truly who keepeth them before his eyes, so as to regulate his conduct both in the present and the future. Knowing as I do the true course of virtue, which, however is so very difficult of being known, how can I forcibly grind virtue down like grinding the mountains of Meru? Having reflected so for a moment, and settled what he should do, he replied unto Bhima as follows without allowing him another word:
Vaisampayana said, “After hearing Bhima's words, Yudhishthira, the son of Kunti—who was a fierce warrior and conqueror of all enemies—began to sigh heavily and think in silence. He thought to himself, ‘I have heard about the responsibilities of kings, as well as the truths regarding the duties of the different orders. It is said that someone truly follows these duties if they keep them in mind to guide their actions in both the present and the future. Knowing the true path of virtue, which is incredibly difficult to grasp, how can I forcefully impose virtue as one would grind down the mountains of Meru? After pondering this for a moment and deciding what to do, he replied to Bhima without letting him say another word:
“O thou of mighty arms, it is even so as thou hast said. But, O thou foremost of speakers, listen now to another word I say. Whatever sinful deeds, O Bhima, one seeketh to achieve, depending on his courage alone, become always a source of pain. But, O thou of mighty arms, whatever is begun with deliberation, with well-directed prowess, with all appliances, and much previous thought, is seen to succeed. The gods themselves favour such designs. Hear from me something about what, proud of thy might, O Bhima, and led away by thy restlessness, thou thinkest should be immediately begun. Bhurisravas, Sala, the mighty Jarasandha, Bhishma, Drona, Karna, the mighty son of Drona, Dhritarashtra’s sons—Duryodhana and others—so difficult of being vanquished, are all accomplished in arms and ever ready for battle with us. Those kings and chiefs of the earth also who have been injured by us, have all adopted the side of the Kauravas, and are bound by ties of affection to them. O Bharata, they are engaged in seeking the good of Duryodhana and not of us. With full treasures and aided by large forces, they will certainly strive their best in battle. All the officers also of the Kuru army together with their sons and relatives, have been honoured by Duryodhana with wealth and luxuries. Those heroes are also much regarded by Duryodhana. This is my certain conclusion that they will sacrifice their lives for Duryodhana in battle. Although the behaviour of Bhishma, Drona, and the illustrious Kripa, is the same towards us as towards them, yet, O thou of mighty arms, this is my certain conclusion that in order to pay off the royal favours they enjoy, they will throw their very lives, than which there is nothing dearer, in battle. All of them are masters of celestial weapons, and devoted to the practice of virtue. I think they are incapable of being vanquished even by gods led by Vasava himself. There is again amongst them that mighty warrior—Karna—impetuous, and ever wrathful, master of all weapons, and invincible, and encased in impenetrable mail. Without first vanquishing in battle all those foremost of men, unaided as thou art, how canst thou slay Duryodhana? O Vrikodara, I cannot sleep thinking of the lightness of hand of that Suta’s son, who, I regard, is the foremost of all wielders of the bow!”
“O you with powerful arms, it is just as you’ve said. But, O you who speaks best, listen to what I have to say next. Whatever sinful actions someone tries to accomplish based solely on their courage will always lead to pain. However, O you with strong arms, anything started with careful planning, effective skill, all necessary resources, and a lot of thought tends to succeed. Even the gods favor such plans. Let me tell you something about what you, proud of your strength, O Bhima, think should be done immediately. Bhurisravas, Sala, the mighty Jarasandha, Bhishma, Drona, Karna, the powerful son of Drona, and the sons of Dhritarashtra—Duryodhana and others—are all skilled in combat and always ready to fight us. Those kings and leaders we’ve harmed have all sided with the Kauravas and feel affection for them. O Bharata, they are working for Duryodhana’s interests, not ours. With ample resources and backed by large forces, they will surely put forth their best effort in battle. All the officers of the Kuru army, along with their sons and relatives, have been honored by Duryodhana with wealth and comforts. Duryodhana also holds those heroes in high regard. I firmly believe they will risk their lives for Duryodhana in battle. Even though Bhishma, Drona, and the esteemed Kripa act the same way towards us as they do towards them, I am certain that, to repay the royal favors they enjoy, they would sacrifice their very lives, which are the most precious of all, in battle. All of them are skilled in celestial weapons and committed to virtuous practice. I think they cannot be defeated even by the gods, led by Vasava himself. Among them stands the mighty warrior—Karna—impulsive and always angry, a master of all weapons, and unbeatable, clad in impenetrable armor. Without first defeating all those top warriors in battle, how can you, unaided, hope to kill Duryodhana? O Vrikodara, I can’t sleep thinking about the skill of that son of a charioteer, whom I regard as the best of all bowmen!”
“Vaisampayana continued, “Hearing these words of Yudhishthira, the impetuous Bhima became alarmed, and forbore from speaking anything. And while the sons of Pandu were thus conversing with each other, there came to that spot the great ascetic Vyasa, the son of Satyavati. And as he came, the sons of Pandu worshipped him duly. Then that foremost of all speakers, addressing Yudhishthira, said, O, Yudhishthira, O thou of mighty arms, knowing by spiritual insight what is passing in thy heart, I have come to thee, O thou bull among men! The fear that is in thy heart, arising from Bhishma, and Drona, and Kripa, and Karna, and Drona’s son, and prince Duryodhana, and Dussasana, I will dispell, O slayer of all foes, by means of an act enjoined by the ordinance. Hearing it from me, accomplish it thou with patience, and having accomplished it, O king, quell this fever of thine soon.’”
“Vaisampayana continued, “After hearing Yudhishthira’s words, the impetuous Bhima felt alarmed and held back from speaking. While the sons of Pandu were talking amongst themselves, the great ascetic Vyasa, son of Satyavati, arrived at that spot. As he approached, the sons of Pandu properly welcomed him. Then, the foremost of speakers turned to Yudhishthira and said, ‘O Yudhishthira, you with mighty arms, knowing through spiritual insight what is in your heart, I have come to you, O bull among men! The fear you feel because of Bhishma, Drona, Kripa, Karna, Drona’s son, and prince Duryodhana, along with Dussasana, I will dispel, O slayer of all foes, through an act as prescribed by the ordinance. Listen to me, perform it with patience, and after you have completed it, O king, you will soon calm this fever of yours.’”
That foremost of speakers then, the son of Parasara, taking Yudhishthira to a corner, began to address him in words of deep import, saying, ‘O best of the Bharatas, the time is come for thy prosperity, when, indeed Dhananjaya—that son of Pritha—will slay all thy foes in battle. Uttered by me and like unto success personified, accept from me this knowledge called Pratismriti that I impart to thee, knowing thou art capable of receiving it. Receiving it (from thee), Arjuna will be able to accomplish his desire. And let Arjuna, O son of Pandu, go unto Mahendra and Rudra, and Varuna, and Kuvera, and Yama, for receiving weapon from them. He is competent to behold the gods for his asceticism and prowess. He is even a Rishi of great energy, the friend of Narayana; ancient, eternal a god himself, invincible, ever successful, and knowing no deterioration. Of mighty arms, he will achieve mighty deeds, having obtained weapons from Indra, and Rudra, and the Lokapalas, O son of Kunti, think also of going from this to some other forest that may, O king, be fit for thy abode. To reside in one place for any length of time is scarcely pleasant. In thy case, it might also be productive of anxiety to the ascetics. And as thou maintainest numerous Brahmanas versed in the Vedas and the several branches thereof, continued residence here might exhaust the deer of this forest, and be destructive of the creepers and plants.’”
The leading speaker, the son of Parasara, took Yudhishthira aside and began to speak to him with great importance, saying, “O best of the Bharatas, the time has come for your success, when Dhananjaya—that son of Pritha—will defeat all your enemies in battle. What I share with you is like success itself; accept this knowledge called Pratismriti that I offer, knowing you’re capable of understanding it. By receiving this, Arjuna will be able to achieve his goals. Let Arjuna, O son of Pandu, go to Mahendra, Rudra, Varuna, Kuvera, and Yama to receive weapons from them. He is capable of seeing the gods because of his dedication and strength. He is even a powerful sage, a friend of Narayana; ancient, eternal, a god himself, unbeatable, always successful, and unchanging. With his strong arms, he will accomplish great things after obtaining weapons from Indra, Rudra, and the Lokapalas. O son of Kunti, also consider moving from here to another forest that might be better suited for your residence. Staying in one place for too long can be uncomfortable. It might also cause concerns for the ascetics. Since you support many Brahmanas skilled in the Vedas and other branches of knowledge, staying here too long could deplete the deer in this forest and harm the plants and creepers.”
Vaisampayana continued, “Having addressed him thus, that illustrious and exalted ascetic Vyasa, of great wisdom, acquired with the mysteries of the world, then imparted unto the willing Yudhishthira the just, who had meanwhile purified himself, that foremost of sciences. And bidding farewell unto the son of Kunti, Vyasa disappeared then and there. The virtuous and intelligent Yudhishthira, however, having obtained that knowledge carefully retained it in his mind and always recited it on proper occasions. Glad of the advice given him by Vyasa, the son of Kunti then, leaving the wood Dwaitavana went to the forest of Kamyaka on the banks of the Saraswati. And, O king, numerous Brahmanas of ascetic merit and versed in the science of orthoepy and orthography, followed him like the Rishis following the chief of the celestials. Arrived at Kamyaka, those illustrious bulls amongst the Bharata took up their residence there along with their friends and attendants. And possessed of energy, those heroes, O king, lived there for some time, devoted to the exercise of the bow and hearing all the while the chanting of the Vedas. And they went about those woods every day in search of deer, armed with pure arrows. And they duly performed all the rites in honour of the Pitris, the celestials and the Brahmanas.”
Vaisampayana continued, “After addressing him, the great and wise ascetic Vyasa, who understood the mysteries of the world, shared with the willing Yudhishthira, who had purified himself, the highest knowledge. Then, after bidding farewell to the son of Kunti, Vyasa vanished right there. The virtuous and intelligent Yudhishthira, having received this wisdom, kept it in his mind and recited it at the right moments. Happy with the advice from Vyasa, the son of Kunti left the Dwaitavana woods and headed to the Kamyaka forest along the banks of the Saraswati. And, O king, numerous ascetic Brahmanas who were skilled in the science of pronunciation and writing followed him like Rishis trailing the king of the gods. Upon reaching Kamyaka, those illustrious leaders among the Bharata settled there with their friends and attendants. Energetic as ever, those heroes, O king, lived there for a while, dedicated to archery and constantly listening to the recitation of the Vedas. Each day, they roamed the woods in search of deer, armed with their pure arrows. They also performed all the necessary rituals in honor of the ancestors, the gods, and the Brahmanas.”
SECTION XXXVII
Vaisampayana said, “After some time, Yudhishthira the just, remembering the command of the Muni (Vyasa) and calling unto himself that bull among men—Arjuna—possessed of great wisdom, addressed him in private. Taking hold of Arjuna’s hands, with a smiling face and in gentle accents, that chastiser of foes—the virtuous Yudhishthira—apparently after reflecting for a moment, spake these words in private unto Dhananjaya, ‘O Bharata, the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and Karna, and Drona’s son. They fully know all sorts of Brahma and celestial and human and Vayavya weapons, together with the modes of using and warding them off. All of them are conciliated and honoured and gratified by Dhritarashtra’s son who behaveth unto them as one should behave unto his preceptor. Towards all his warriors Dhritarashtra’s son behaveth with great affection; and all the chiefs honoured and gratified by him, seek his good in return. Thus honoured by him, they will not fail to put forth their might. The whole earth, besides, is now under Duryodhana’s sway, with all the villages and towns, O son of Pritha, and all the seas and woods and mines! Thou alone art our sole refuge. On thee resteth a great burden. I shall, therefore, O chastiser of all foes, tell thee what thou art to do now. I have obtained a science from Krishna Dwaipayana. Used by thee, that science will expose the whole universe to thee. O child, attentively receive thou that science from me, and in due time (by its aid) attain thou the grace of the celestials. And, O bull of the Bharata race, devote thyself to fierce asceticism. Armed with the bow and sword, and cased in mail, betake thyself to austerities and good vows, and go thou northwards, O child, without giving way to anybody. O Dhananjaya, all celestial weapons are with Indra. The celestials, from fear of Vritra, imparted at the time all their might to Sakra. Gathered together in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will give thee all his weapons. Taking the bow set thou out this very day in order to behold Purandara.”
Vaisampayana said, “After a while, Yudhishthira the just, remembering the order from the sage (Vyasa) and calling upon that great man—Arjuna—who is wise, spoke to him privately. He took Arjuna’s hands, smiled, and gently said, that punisher of foes—the righteous Yudhishthira—seemingly after thinking for a moment, said this to Dhananjaya, ‘Oh Bharata, the entire knowledge of warfare resides in Bhishma, Drona, Kripa, Karna, and Drona’s son. They know all kinds of Brahma and divine, human, and wind weapons, along with how to use and defend against them. They are all respected and cared for by Dhritarashtra’s son, who treats them like a true disciple should. Dhritarashtra’s son shows great affection to all his warriors; and all the leaders honored and pleased by him seek his well-being in return. Honored in this way, they will undoubtedly give their all. Moreover, the entire earth, including all the villages, towns, seas, forests, and mines, is now under Duryodhana’s control, oh son of Pritha! You alone are our only refuge. A great responsibility rests on your shoulders. Therefore, oh punisher of all foes, I will tell you what to do now. I have learned a science from Krishna Dwaipayana. If you use this knowledge, it will reveal the entire universe to you. Oh child, listen carefully as I share this knowledge with you, and in time (with its help) you will gain the favor of the celestials. And, oh bull of the Bharata lineage, commit yourself to rigorous ascetic practices. Armed with bow and sword, and protected by armor, engage in austerities and good vows, and head north, oh child, without hesitating. Oh Dhananjaya, all divine weapons are with Indra. The celestials, fearing Vritra, entrusted all their power to Sakra back then. When gathered in one place, you will acquire all weapons. Go to Sakra; he will provide you with all his weapons. Take the bow and set out today to see Purandara.”
Vaisampayana continued, “Having said this, the exalted Yudhishthira the just, imparted that science unto Arjuna. And the elder brother having communicated with due rites the knowledge unto his heroic brother, with speech and body and mind under perfect control, commanded him to depart. And at the command of Yudhishthira, the strong-armed Arjuna, taking up the Gandiva as also his inexhaustible quivers, and accoutred in mail and gauntlets and finger-protectors made of the skin of the guana, and having poured oblations into the fire and made the Brahmanas to utter benedictions after gifts, set out (from Kamyaka) with the objects of beholding Indra. And armed with the bow, the hero, at the time of setting out heaved a sigh and cast a look upwards for achieving the death of Dhritarashtra’s sons. And beholding Kunti’s son thus armed and about to set out, the Brahmanas and Siddhas and invisible spirits addressed him, saying, ‘O son of Kunti, obtain thou soon what thou wishest.’ And the Brahmanas, also uttering benedictions said, ‘Achieve thou the object thou hast in view. Let victory be truly thine.’ And beholding the heroic Arjuna, of thighs stout as the trunks of the Sala, about to set out taking away with him the hearts of all, Krishna addressed him saying, ‘O thou strong-armed one, let all that Kunti had desired at thy birth, and let all that thou desirest, be accomplished, O Dhananjaya! Let no one amongst us be ever again born in the order of Kshatriyas. I always bow down unto the Brahmanas whose mode of living is mendicancy. This is my great grief that the wretch Duryodhana beholding me in the assembly of princes mockingly called me a cow! Besides this he told me in the midst of that assembly many other hard things. But the grief I experience at parting with thee is far greater than any I felt at those insults. Certainly, in thy absence, thy brothers will while away their waking hours in repeatedly talking of thy heroic deeds! If, however, O son of Pritha, thou stayest away for any length of time, we shall derive no pleasure from our enjoyments or from wealth. Nay, life itself will be distasteful to us. O son of Pritha, our weal, and woe, life and death, our kingdom and prosperity, are all dependent on thee. O Bharata, I bless thee, let success be thine. O sinless one, thy (present) task thou wilt be able to achieve even against powerful enemies. O thou of great strength, go thou to win success with speed. Let dangers be not thine. I bow to Dhatri and Vidhatri! I bless thee. Let prosperity be thine. And, O Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi, Saraswati, all protect thee on thy way, for thou ever worshippest thy elder brother and ever obeyest his commands. And, O bull of the Bharata race, I bow to the Vasus, the Rudras and Adityas, the Manilas, the Viswadevas, and the Sadhyas, for procuring thy welfare. And, O Bharata, be thou safe from all spirits of mischief belonging to the sky, the earth, and the heaven, and from such other spirits generally.’”
Vaisampayana continued, “After saying this, the noble Yudhishthira, who is just, shared that knowledge with Arjuna. The elder brother, having properly passed on the teachings to his brave brother, with his speech, body, and mind completely in control, told him to leave. At Yudhishthira's command, the strong-armed Arjuna, picking up the Gandiva along with his endless quivers and dressed in armor, gauntlets, and finger protectors made from guana skin, and after offering oblations to the fire and having the Brahmanas recite blessings following donations, set out (from Kamyaka) to see Indra. Armed with his bow, the hero sighed as he prepared to leave and looked up, hoping to bring about the end of Dhritarashtra’s sons. Seeing Kunti’s son ready for his journey, the Brahmanas, Siddhas, and unseen spirits called out to him, saying, ‘O son of Kunti, may you quickly achieve what you desire.’ The Brahmanas, also offering blessings, said, ‘May you attain your goal. Let victory be truly yours.’ And as they looked at the brave Arjuna, whose thighs were as strong as tree trunks, about to depart with the hearts of all, Krishna spoke to him saying, ‘O strong-armed one, may all Kunti wished for at your birth, and whatever you wish for, come true, O Dhananjaya! Let none of us be reborn into the Kshatriya order again. I always respect the Brahmanas whose way of life is to beg. It deeply troubles me that the wretched Duryodhana, seeing me among the princes, mockingly called me a cow! He also said many other harsh things in that assembly. But the sorrow I feel at parting with you is far greater than any pain from those insults. While you're away, your brothers will spend their waking hours reminiscing about your heroic deeds! However, O son of Pritha, if you stay away for too long, we won’t find joy in our pleasures or our wealth. Life itself will be burdensome for us. O son of Pritha, our wellbeing and suffering, our life and death, our kingdom and prosperity, all rely on you. O Bharata, I wish you success. O sinless one, you will be able to achieve your current task even against powerful foes. O mighty one, go forth swiftly to attain success. May danger not approach you. I bow to Dhatri and Vidhatri! I bless you. May prosperity be yours. And, O Dhananjaya, may Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi, Saraswati, all protect you on your journey, for you always honor and obey your elder brother. And, O great one of the Bharata lineage, I bow to the Vasus, the Rudras, the Adityas, the Manilas, the Viswadevas, and the Sadhyas, for your wellbeing. And, O Bharata, may you be safe from all mischievous spirits from the sky, the earth, and beyond, along with any other evil spirits generally.”
Vaisampayana continued, “Krishna, the daughter of Yajnasena, having uttered these benedictions, ceased. The strong-armed son of Pandu then, having walked round his brothers and round Dhaumya also, and taking up his handsome bow, set out. And all creatures began to leave the way that Arjuna of great energy and prowess, urged by the desire of beholding Indra, took. And that slayer of foes passed over many mountains inhabited by ascetics, and then reached the sacred Himavat, the resort of the celestials. And the high-souled one reached the sacred mountain in one day, for like the winds he was gifted with the speed of the mind, in consequence of his ascetic austerities. And having crossed the Himavat, as also the Gandhamadana, he passed over many uneven and dangerous spots, walking night and day without fatigue. And having reached Indrakila, Dhananjaya stopped for a moment. And then he heard a voice in the skies, saying, ‘Stop!’ And hearing that voice, the son of Pandu cast his glances all around. And Arjuna, capable of using his left hand with skill equal to that of his right hand, then beheld before him an ascetic under the shade of a tree, blazing with Brahma brilliancy, of a tawny colour, with matted locks, and thin. And the mighty ascetic, beholding Arjuna stop at t at place, addressed him, saying, ‘Who art thou, O child, arrived hither with bow and arrows, and cased in mail and accoutred in scabbard and gauntlet, and (evidently) wedded to the customs of the Kshatriya? There is no need of weapons here. This is the abode of peaceful Brahmanas devoted to ascetic austerities without anger or joy. There is no use for the bow here, for there is no dispute in this place of any kind. Therefore throw away, O child, this bow of thine. Thou hast obtained a pure state of life by coming here. O hero, there is no man who is like thee in energy and prowess.’ That Brahmana thus addressed Arjuna, with a smiling face, repeatedly. But he succeeded not in moving Arjuna, firmly devoted to his purpose. The regenerate one, glad at heart, smilingly addressed Arjuna once more, saying, ‘O slayer of foes, blest be thou! I am Sakra: ask thou the boon thou desirest.’ Thus addressed, that perpetuator of the Kuru race, the heroic Dhananjaya bending his head and joining his hands, replied unto him of a thousand eyes, saying, ‘Even this is the object of my wishes; grant me this boon, O illustrious one. I desire to learn from thee all the weapons.’ The chief of the celestials then, smiling, replied unto him cheerfully, saying, ‘O Dhananjaya, when thou hast reached this region, what need is there of weapons? Thou hast already obtained a pure state of life. Ask thou for the regions of bliss that thou desirest.’ Thus addressed, Dhananjaya replied unto him o a thousand eyes, saying, ‘I desire not regions of bliss, nor objects of enjoyment, nor the state of a celestial; what is this talk about happiness? O chief of the celestials, I do not desire the prosperity of all the gods. Having left my brothers behind me in the forest, and without avenging myself on the foe, shall I incur the opprobrium for all ages of all the world.” Thus addressed, the slayer of Vritra, worshipped of the worlds, consoling him with gentle words, spare unto the son of Pandu, saying, ‘When thou art able to behold the three-eyed trident-bearing Siva, the lord of all creatures, it is then, O child, that I will give thee all the celestial weapons. Therefore, strive thou to obtain the sight of the highest of the gods; for it is only after thou hast seen him. O son of Kunti, that thou will obtain all thy wishes.’ Having spoken thus unto Phalguna, Sakra disappeared then and there, and Arjuna, devoting himself to asceticism, remained at that spot.”
Vaisampayana continued, “Krishna, the daughter of Yajnasena, finished speaking her blessings and stopped. The strong-armed son of Pandu then circled around his brothers and Dhaumya, picked up his beautiful bow, and set off. Everyone began to clear a path for Arjuna, who was driven by his desire to see Indra. The slayer of foes crossed many mountains inhabited by ascetics and then arrived at the sacred Himavat, the home of the gods. He reached the sacred mountain in just one day because, thanks to his ascetic practices, he was as fast as the wind. After crossing Himavat and Gandhamadana, he navigated many rough and perilous areas, walking day and night without tiring. When he finally reached Indrakila, Dhananjaya paused for a moment. Then he heard a voice in the sky saying, ‘Stop!’ Hearing that voice, the son of Pandu looked around. With skill equal to that of his right hand, Arjuna noticed an ascetic under a tree, radiating a divine glow, with a tawny complexion, matted hair, and a thin frame. The powerful ascetic, seeing Arjuna stop, spoke to him, saying, ‘Who are you, young one, coming here with a bow and arrows, wearing armor and equipped with a scabbard and gauntlet, clearly devoted to Kshatriya customs? There’s no need for weapons here. This is a place where peaceful Brahmanas practice asceticism, free from anger or joy. Your bow is unnecessary; there’s no conflict in this peaceful area. So, please, young one, put down your bow. You have attained a pure state of life by coming here. O hero, no one matches your energy and skill.’ The Brahmana spoke to Arjuna repeatedly with a smile, but he could not sway Arjuna, who was resolutely committed to his purpose. The blessed one, happy and smiling, spoke to Arjuna again, saying, ‘O slayer of foes, may you be fortunate! I am Sakra: ask for the boon you desire.’ Hearing this, the valiant Dhananjaya bowed his head and joined his hands, replying to him with a thousand eyes, ‘This is what I wish for; grant me this boon, O illustrious one. I want to learn all the weapons from you.’ The chief of the celestials smiled and replied, ‘O Dhananjaya, now that you’ve entered this realm, why do you need weapons? You have already achieved a pure state of life. Instead, ask for the regions of bliss that you seek.’ Dhananjaya responded to him with a thousand eyes, saying, ‘I do not desire regions of bliss, nor pleasures, nor the status of a celestial. What is this talk of happiness? O chief of the celestials, I do not crave the prosperity of all the gods. Having left my brothers in the forest and without avenging myself on my enemies, will I earn disgrace for all ages?’ Comforting the son of Pandu with kind words, the slayer of Vritra, honored by the worlds, replied, ‘When you are able to see the three-eyed, trident-bearing Shiva, the lord of all beings, then, my child, I will give you all the celestial weapons. Therefore, strive to attain the sight of the highest god; only after you have seen him, O son of Kunti, will you achieve all your wishes.’ After saying this to Phalguna, Sakra vanished right there, and Arjuna, devoted to asceticism, remained in that place.”
SECTION XXXVIII
(Kairata Parva)
Janemejaya said, “O illustrious one, I desire to hear in detail the history of the acquisition of weapons by Arjuna of spotless deeds. O tell me how that tiger among men, Dhananjaya, of mighty arms and possessed of great energy, entered that solitary forest without fear. And, O thou foremost of those acquainted with the Veda, what also did Arjuna do while dwelling there? How also were the illustrious Sthanu and the chief of the celestials gratified by him? O thou best of regenerate ones, I desire to hear all this under thy favour. Thou art omniscient; thou knowest all about the gods and all about men. O Brahmana, the battle that took place of old between Arjuna—that foremost of smiters never defeated in battle—and Bhava was highly extraordinary and without parallel. It maketh one’s hair stand on end to hear of it. Even the hearts of those lions among men—the brave sons of Pritha—trembled in consequence of wonder and joy and a sense of their own inferiority. O tell me in full what else Arjuna, did I do not see even the most trivial thing to Jishnu that is censurable. Therefore, recite to me in full the history of that hero.”
Janamejaya said, “O great one, I want to hear in detail the story of how Arjuna, the one without blemish, acquired his weapons. Tell me how that lion among men, Dhananjaya, with his strong arms and great energy, entered that lonely forest without fear. And, O you who are the best among those familiar with the Vedas, what did Arjuna do while he was there? How were the famous Sthanu and the leader of the gods pleased with him? O you who are the best of the wise, I want to hear all of this from you. You are all-knowing; you know everything about the gods and about humans. O Brahmana, the battle that happened long ago between Arjuna—the greatest fighter, never defeated in combat—and Bhava was truly extraordinary and unmatched. Just hearing about it makes your hair stand on end. Even the hearts of those brave sons of Pritha trembled with wonder, joy, and their own sense of inferiority. So please tell me everything else Arjuna did; I don’t even see the slightest fault in Jishnu. Therefore, share the complete story of that hero with me.”
Vaisampayana said, “O tiger among Kurus, I shall recite to thee that narration, excellent and extensive and unrivalled, in connection with the illustrious hero. O sinless one, hear in detail the particulars about Arjuna’s meeting with the three-eyed god of gods, and his contact with the illustrious god’s person!
Vaisampayana said, “O greatest of the Kurus, I will tell you an amazing and unique story about the legendary hero. O virtuous one, listen carefully to the details of Arjuna’s encounter with the three-eyed god, the supreme deity, and his interaction with this glorious god!"
“At Yudhishthira’s command, Dhananjaya of immeasurable prowess set out (from Kamyaka) to obtain a sight of Sakra, the chief of the celestials and of Sankara, the god of gods. And the strong-armed Arjuna of great might set out armed with his celestial bow and a sword with golden hilt, for the success of the object he had in view, northwards, towards the summit of the Himavat. And, O king, that first of all warriors in the three worlds, the son of Indra, with a calm mind, and firmly adhering to his purpose, then devoted himself, without the loss of any time, to ascetic austerities. And he entered, all alone, that terrible forest abounding with thorny plants and trees and flowers and fruits of various kinds, and inhabited by winged creatures of various species, and swarming with animals of diverse kinds, and resorted to by Siddhas and Charanas. And when the son of Kunti entered that forest destitute of human beings, sounds of conchs and drums began to be heard in the heavens. And a thick shower of flowers fell upon the earth, and the clouds spreading over the firmament caused a thick shade. Passing over those difficult and woody regions at the foot of the great mountains, Arjuna soon reached the breast of the Himavat; and staying there for sometime began to shine in his brilliancy. And he beheld there numerous trees with expanding verdure, resounding with the melodious notes of winged warblers. And he saw there rivers with currents of the lapis lazuli, broken by the fierce eddies here and there, and echoing with the notes of swans and ducks and cranes. And the banks of those rivers resounded with the mellifluous strains of the male Kokilas and the notes of peacocks and cranes. And the mighty warrior, beholding those rivers of sacred and pure and delicious water and their charming banks, became highly delighted. And the delighted Arjuna of fierce energy and high soul then devoted himself to rigid austerities in that delightful and woody region. Clad in rags made of grass and furnished with a black deerskin and a stick, he commenced to eat withered leaves fallen upon the ground. And he passed the first month, by eating fruits at the interval of three nights; and the second by eating at the interval of the six nights; and the third by eating at the interval of a fortnight. When the fourth month came, that best of the Bharatas—the strong-armed son of Pandu—began to subsist on air alone. With arms upraised and leaning upon nothing and standing on the tips of his toes, he continued his austerities. And the illustrious hero’s locks, in consequence of frequent bathing took the hue of lightning or the lotus. Then all the great Rishis went together unto the god of the Pinaka for representing unto him about the fierce asceticism of Pritha’s son. And bowing unto that god of gods, they informed him of Arjuna’s austerities saying, ‘This son of pritha possessed of great energy is engaged in the most difficult of ascetic austerities on the breast of the Himavat. Heated with his asceticism, the earth is smoking all round, O god of gods. We do not know what his object is for which he is engaged in these austerities. He, however, is causing us pain. It behoveth thee to prevent him!’ Hearing these words of those munis with souls under perfect control, the lord of all creatures—the husband of Uma said, ‘It behoveth you not to indulge in any grief on account of Phalguna! Return ye all cheerfully and with alacrity to the places whence ye have come. I know the desire that is in Arjuna’s heart. His wish is not for heaven, nor for prosperity, nor for long life. And I will accomplish, even, this day, all that is desired by him.’”
“At Yudhishthira’s request, the powerful Dhananjaya set out from Kamyaka to see Sakra, the leader of the gods, and Sankara, the supreme deity. The mighty Arjuna, armed with his celestial bow and a golden-hilted sword, headed north towards the peak of Himavat, focused on achieving his goal. O king, that greatest warrior in all three worlds, the son of Indra, with a composed mind and a determined purpose, immediately began intense ascetic practices. He entered the daunting forest filled with thorny plants, diverse trees, flowers, and fruits, inhabited by various birds and swarming with different animals, frequented by Siddhas and Charanas. As Kunti’s son stepped into that deserted forest, sounds of conchs and drums echoed in the heavens. A heavy shower of flowers fell to the ground, and clouds covered the sky, creating a deep shade. Navigating through those challenging and wooded areas at the foot of the great mountains, Arjuna soon reached the heart of Himavat; staying there for some time, he began to radiate brilliance. He saw many trees with lush greenery, alive with the melodious songs of birds. He noticed rivers with waters like lapis lazuli, disturbed by fierce whirlpools, echoing with the calls of swans, ducks, and cranes. The riverbanks resonated with the sweet melodies of male Kokilas, peacocks, and cranes. The mighty warrior, seeing those pure, sacred rivers with their charming banks, felt immense joy. The delighted Arjuna, filled with fierce energy and noble spirit, then committed himself to strict austerities in that enchanting, wooded area. Dressed in ragged grass and a black deerskin, armed with a stick, he began to eat dried leaves that had fallen to the ground. He spent the first month eating fruits every three nights; the second month every six nights; the third month every fortnight. By the fourth month, the best of the Bharatas—the strong son of Pandu—survived solely on air. With his arms upraised, standing on his toes and leaning on nothing, he continued his austerities. The illustrious hero’s hair, due to frequent bathing, shone like lightning or a lotus. Then all the great Rishis went to the god of Pinaka to inform him about the fierce asceticism of Pritha’s son. Bowing to that supreme deity, they shared Arjuna’s austerities, saying, ‘This son of Pritha, filled with great energy, is engaging in the most difficult ascetic practices on Himavat's peak. The earth is smoking around him from his heat, O god of gods. We do not know his intention behind these austerities, but he is causing us distress. It would be right for you to stop him!’ Upon hearing the words of those self-controlled sages, the lord of all beings—the husband of Uma—said, ‘You should not grieve over Phalguna! All of you return happily and promptly to where you came from. I know what is in Arjuna’s heart. His wish is not for heaven, nor wealth, nor long life. And today, I will fulfill all that he desires.’”
Vaisampayana continued, “The truth-speaking Rishis, having heard these words of Mahadeva, became delighted, and returned to their respective abodes.”
Vaisampayana continued, “The truthful Rishis, having heard Mahadeva's words, felt joy and went back to their own homes.”
SECTION XXXIX
Vaisampayana said, “After all those illustrious ascetics had gone away, that wielder of the Pinaka and cleanser of all sins—the illustrious Hara—assuming the form of a Kirata resplendent as a golden tree, and with a huge and stalwart form like a second Meru, and taking up a hand some bow and a number of arrows resembling snakes of virulent poison, and looking like an embodiment of fire, came quickly down on the breast of Himavat. And the handsome god of gods was accompanied by Uma in the guise of a Kirata woman, and also by a swarm of merry spirits of various forms and attire, and by thousands of women in the form and attire of Kiratas. And, O king, that region suddenly blazed up in beauty, in consequence of the arrival of the god of gods in such company. And soon enough a solemn stillness pervaded the place. The sounds of springs, and water-courses, and of birds suddenly ceased. And as the god of gods approached Pritha’s son of blameless deeds, he beheld a wonderful sight, even that of a Danava named Muka, seeking, in the form of a boar, to slay Arjuna. Phalguna, at the sight of the enemy seeking to slay him, took up the Gandiva and a number of arrows resembling snakes of virulent poison. And stringing his bow and filling the air with its twang, he addressed the boar and said, ‘I have come here but done thee no injury. As thou seekest to slay me, I shall certainly send thee to the abode of Yama.’ And beholding that firm wielder of the bow—Phalguna—about to slay the boar, Sankara in the guise of a Kirata suddenly bade him stop saying, ‘The boar like the mountain of Indrakila in hue hath been aimed at by me first’; Phalguna, however, disregarding these words, struck the boar. The Kirata also blazing splendour, let fly an arrow like flaming fire and resembling the thunderbolt at the same object. And the arrows thus shot by both fell at the same instant of time upon the wide body of Muka, hard as adamant. And the two shafts fell upon the boar with a loud sound, even like that of Indra’s thunderbolt and the thunder of the clouds falling together upon the breast of a mountain. And Muka, thus struck by two shafts which produced numerous arrows resembling snakes of blazing mouths, yielded up his life, assuming once more his terrible Rakshasa form. Jishnu—that slayer of foes—then beheld before him that person, of form blazing as god, and attired in the dress of a Kirata and accompanied by many women. And beholding him, the son of Kunti with a joyous heart addressed him smilingly and said, ‘Who art thou that thus wanderest in these solitary woods, surrounded by women? thou of the splendour of gold, art thou not afraid of this terrible forest? Why, again, didst thou shoot the boar that was first aimed at by me? This Rakshasa that came hither, listlessly or with the object, of slaying me, had been first aimed at by me. Thou shalt not, therefore, escape from me with life. Thy behaviour towards me is not consistent with the customs of the chase. Therefore, O mountaineer, I will take thy life.’ Thus addressed by the son of Pandu, the Kirata, smiling replied unto his capable of wielding the bow with his left hand, in soft words, saying, ‘O hero, thou needst not be anxious on my account. This forest land is proper abode for us who always dwell in the woods. Respecting thyself, however, I may inquire, why thou hast selected thy abode here amid such difficulties. We, O ascetic, have our habitation in these woods abounding in animals of all kinds. Why dost thou, so delicate and brought up in luxury and possessed of the splendour of fire, dwell alone in such a solitary region?’ Arjuna said, ‘Depending on the Gandiva and arrows blazing like fire, I live in this great forest, like a second Pavaki. Thou hast seen how this monster—this terrible Rakshasa—that came hither in the form of an animal, hath been slain by me.’ The Kirata replied, ‘This Rakshasa, first struck with the shot from my bow, was killed and sent to the regions of Yama by me. He was first aimed at by me. And it is with my shot that he has been deprived of life. Proud of thy strength, it behoveth thee not to impute thy own fault to others. Thou art thyself in fault, O wretch, and, therefore, shalt not escape from me with life. Stay thou: I will shoot at thee shafts like thunderbolts. Strive thou also and shoot, to the best of thy power, thy arrows at me.’ Hearing these words of the Kirata, Arjuna became angry, and attacked him with arrows. The Kirata, however, with a glad heart received all those shafts upon himself, repeatedly saying, ‘Wretch, wretch, shoot thou best arrows capable of piercing into the very vitals.’ Thus addressed, Arjuna, began to shower his arrows on him. Both of them then became angry and, engaging in fierce conflict, began to shoot at each other showers of arrows, each resembling a snake of virulent poison. And Arjuna rained a perfect shower of arrows on the Kirata, Sankara, however, bore that downpour on him with a cheerful heart. But the wielder of the Pinaka, having borne that shower of arrows for a moment, stood unwounded, immovable like a hill. Dhananjaya, beholding his arrowy shower become futile, wondered exceedingly, repeatedly saying, ‘Excellent! Excellent! Alas, this mountaineer of delicate limbs, dwelling on the heights of the Himavat, beareth, without wavering, the shafts shot from the Gandiva! Who is he? Is he Rudra himself, or some other god, or a Yaksha, or an Asura? The gods sometimes do descend on the heights of the Himavat. Except the god who wieldeth the Pinaka, there is none rise that can bear the impetuosity of the thousands of arrows shot by me from the Gandiva. Whether he is a god or a Yaksha, in fact, anybody except Rudra, I shall soon send him, with my shafts, to the regions of Yama.’ Thus thinking, Arjuna, with a cheerful heart, began, O king, to shoot arrows by hundreds, resembling in splendour the rays of the sun. That downpour of shafts, however, the illustrious Creator of the worlds—the wielder of the trident—bore with a glad heart, like a mountain bearing a shower of rocks. Soon, however, the arrows of Phalguna were exhausted. And noticing this fact, Arjuna became greatly alarmed. And the son of Pandu then began to think of the illustrious god Agni who had before, during the burning of the Khandava, given him a couple of inexhaustible quivers. And he began to think, ‘Alas, my arrows are all exhausted. What shall I shoot now from my bow? Who is this person that swalloweth my arrows? Slaying him with the end of my bow, as elephants are killed with lances, I shall send him to the domains of the mace-bearing Yama.’ The illustrious Arjuna then, taking up his bow and dragging the Kirata with his bow-string, struck him some fierce blows that descended like thunderbolts. When, however, that slayer of hostile heroes—the son of Kunti—commenced the conflict with the end of the bow, the mountaineer snatched from his hands that celestial bow. And beholding his bow snatched from him, Arjuna took up his sword, and wishing to end the conflict, rushed at his foe. And then the Kuru prince, with the whole might of his arms, struck that sharp weapon upon the head of the Kirata, a weapon that was incapable of being resisted even by solid rocks. But that first of swords, at touch of the Kirata’s crown, broke into pieces. Phalguna then commenced the conflict with trees and stones. The illustrious god in the form of the huge-bodied Kirata, however, bore that shower of trees and rocks with patience. The mighty son of Pritha then, his mouth smoking with wrath, struck the invincible god in the form of a Kirata, with hi clenched fists, blows that descended like thunderbolts. The god in the Kirata form returned Phalguna’s blows with fierce blows resembling the thunderbolts of Indra. And in consequence of that conflict of blows between the son of Pandu and the Kirata, there arose in that place loud and frightful sounds. That terrible conflict of blows, resembling the conflict of yore between Vritra and Vasava, lasted but for a moment. The mighty Jishnu clasping the Kirata began to press him with his breast, but the Kirata, possessed of great strength pressed the insensible son of Pandu with force. And in consequence of the pressure of their arms and of their breasts, their bodies began to emit smoke like charcoal in fire. The great god then, smiting the already smitten son of Pandu, and attacking him in anger with his full might, deprived him of his senses. Then, O Bharata, Phalguna, thus pressed by the god of the gods, with limbs, besides, bruised and mangled, became incapable of motion and was almost reduced to a ball of flesh. And struck by the illustrious god, he became breathless and, falling down on earth without power of moving, looked like one that was dead. Soon, however, he regained consciousness, and, rising from his prostrate position, with body covered with blood, became filled with grief. Mentally prostrating himself before the gracious god of gods, and making a clay image of that deity, he worshipped it, with offerings of floral garlands. Beholding, however, the garland that he had offered to the clay image of Bhava, decking the crown of the Kirata, that best of Pandu’s sons became filled with joy and regained his ease. And he prostrated himself thereupon at the feet of Bhava, and the god also was pleased with him. And Hara, beholding the wonder of Arjuna and seeing that his body had been emaciated with ascetic austerities, spake unto him in a voice deep as the roaring of the clouds, saying, ‘O Phalguna, I have been pleased with thee for thy act is without a parallel. There is no Kshatriya who is equal to thee in courage, and patience. And, O sinless one, thy strength and prowess are almost equal to mine. O mighty-armed one, I have been pleased with thee. Behold me, O bull of the Bharata race! O large-eyed one! I will grant thee eyes (to see me in my true form). Thou wert a Rishi before. Thou wilt vanquish all thy foes, even the dwellers of heaven; I will as I have been pleased with thee, grant thee an irresistible weapon. Soon shall thou be able to wield that weapon of mine.”
Vaisampayana said, “After all those great ascetics had left, that powerful wielder of the Pinaka and remover of all sins—the illustrious Hara—took on the form of a Kirata, shining like a golden tree, with a massive and sturdy body like a second Meru. He carried a bow in one hand and arrows that looked like venomous snakes, appearing like an embodiment of fire, and swiftly descended upon the Himavat mountain. The handsome god of gods was accompanied by Uma in the form of a Kirata woman, along with a host of joyful spirits of various forms and outfits, and thousands of women dressed as Kiratas. And, O king, the region suddenly burst forth in beauty due to the arrival of the god of gods with such company. Soon, a solemn stillness enveloped the place. The sounds of springs, streams, and birds suddenly ceased. As the god of gods approached Pritha’s son of righteous deeds, he witnessed a remarkable sight: a Danava named Muka, taking the form of a boar, trying to kill Arjuna. Phalguna, seeing the enemy intent on slaying him, grabbed the Gandiva bow and some arrows resembling fierce snakes. Stringing his bow and letting it twang, he addressed the boar, saying, ‘I have come here without harming you. Since you seek to kill me, I will definitely send you to the realm of Yama.’ Observing that determined archer—Phalguna—preparing to kill the boar, Sankara in the guise of a Kirata suddenly told him to stop, saying, ‘The boar, resembling the mountain of Indrakila, was aimed at by me first.’ However, Phalguna ignored these words and struck the boar. The Kirata, glowing with brightness, released an arrow like a flaming fire and resembling a thunderbolt at the same target. Both arrows struck Muka's solid body simultaneously, producing a loud sound like that of Indra’s thunderbolt and the rumble of clouds crashing down on a mountain. Muka, hit by two arrows that appeared like blazing snakes, breathed his last, taking on his fearsome Rakshasa form once again. Jishnu—the enemy slayer—then saw before him the figure glowing like a god, dressed in Kirata attire and surrounded by many women. Seeing him, the son of Kunti, with a joyful heart, smiled and said, ‘Who are you wandering in these lonely woods, surrounded by women? With your golden radiance, aren’t you afraid of this dangerous forest? Why did you shoot the boar I aimed at first? This Rakshasa that came here, either aimlessly or to kill me, was targeted by me first. Therefore, you won’t escape me with your life. Your actions towards me go against the customs of hunting. Hence, O mountaineer, I will take your life.’ The Kirata, smiling, replied calmly, ‘O hero, you need not worry about me. This forest is a fitting home for those of us who dwell in the woods. But I ask you, why have you chosen to reside here in such a treacherous place? We, O ascetic, live in these woods full of all kinds of animals. Why do you, so delicate and raised in luxury and glowing like fire, live alone in such solitude?’ Arjuna said, ‘Relying on the Gandiva and arrows ablaze like fire, I live in this vast forest like a second Pavaki. You have seen how this monster—this fearsome Rakshasa—that came here in animal form, has been killed by me.’ The Kirata replied, ‘This Rakshasa, struck first by my shot, was killed and sent to Yama's realm by me. He was aimed at by me first. It was my arrow that took his life. Proud of your strength, you should not blame others for your own faults. You are at fault yourself, O fool, and thus will not escape me unscathed. Stay where you are: I will shoot arrows at you like thunderbolts. You should also try your best and shoot your arrows at me.’ Hearing the Kirata's words, Arjuna grew angry and attacked him with arrows. The Kirata, however, joyfully accepted all those arrows, repeatedly saying, ‘Fool, fool, shoot your best arrows that can pierce deep!’ Addressed this way, Arjuna began to rain down arrows on him. Both of them became furious and engaged in a fierce battle, shooting showers of arrows, each resembling a venomous snake. Arjuna unleashed a rain of arrows on the Kirata, yet Sankara endured that downpour with a cheerful heart. But the wielder of the Pinaka, having endured that shower of arrows for a moment, stood unharmed and immovable like a mountain. Dhananjaya, seeing his efforts wasted, was filled with wonder, exclaiming, ‘Excellent! Excellent! Alas, this mountaineer of delicate limbs, living on the slopes of Himavat, withstands the shafts from the Gandiva without faltering! Who is he? Is he Rudra himself, or another god, or a Yaksha, or an Asura? The gods occasionally descend onto the heights of Himavat. Apart from the god wielding the Pinaka, no one can withstand the sheer force of the thousands of arrows I’ve released. Whether he is a god, a Yaksha, or anything but Rudra, I shall soon send him, with my arrows, to the realm of Yama.’ Thus thinking, Arjuna, with a cheerful heart, began to unleash hundreds of arrows, shining like the sun's rays. However, that downpour of shafts the illustrious Creator of the worlds—the wielder of the trident—bore with a joyful heart, like a mountain taking a shower of rocks. Soon, though, Phalguna's arrows ran out. Realizing this, Arjuna was greatly alarmed. The son of Pandu began to think of the illustrious god Agni, who had previously given him two inexhaustible quivers during the burning of the Khandava. He pondered, ‘Oh no, my arrows are all gone. What should I shoot now? Who is this person who consumes my arrows? Hitting him with the end of my bow, like elephants fall to lances, I will send him to the domain of the mace-wielding Yama.’ The illustrious Arjuna then, seizing his bow and pulling the Kirata with his bow-string, struck him with fierce blows like thunderbolts. However, when the son of Kunti—who slays enemy heroes—began the fight with the end of his bow, the mountaineer snatched the celestial bow from his hands. Seeing his bow taken, Arjuna picked up his sword, rushing at his foe to end the conflict. Then, the Kuru prince struck the Kirata's head with all his might, with a sharp weapon that couldn't be resisted even by solid rocks. Yet, that sword shattered upon striking the Kirata’s crown. Phalguna then resorted to fighting with trees and stones. The illustrious god in the form of the massive Kirata bore that shower of trees and rocks with patience. The powerful son of Pritha, with his mouth aflame with anger, struck the invincible god in Kirata form with clenched fists, delivering blows that fell like thunderbolts. The god in Kirata form retaliated with fierce strikes like Indra’s thunderbolts. Because of this clash between the son of Pandu and the Kirata, loud and terrifying noises erupted in that spot. This fearsome fight, resembling the ancient battle between Vritra and Vasava, lasted only a brief moment. Mighty Jishnu, grappling with the Kirata, pressed him with his chest, but the Kirata, full of strength, pressed back against the senseless son of Pandu. Due to the pressure from their arms and bodies, they began to emit smoke like charcoal in a fire. The great god then, striking the already stricken son of Pandu and attacking him furiously with all his strength, rendered him senseless. Then, O Bharata, Phalguna, thus pressed by the god of gods, with his limbs bruised and mangled, became motionless, almost reduced to a mere lump of flesh. Struck by the illustrious god, he became breathless, falling to the ground unable to move, looking as if he were dead. Soon, however, he regained consciousness and, rising from his fallen position, bloodied and filled with sorrow, mentally prostrated himself before the gracious god of gods. He fashioned a clay image of that deity and worshipped it with offerings of floral garlands. However, when he saw that the garland he offered to the clay image of Bhava was now adorning the Kirata's head, that best of Pandu’s sons filled with joy restored his peace of mind. He then prostrated himself at Bhava's feet, and the god was pleased with him. And Hara, observing Arjuna's wonder and noting that his body had been weakened by ascetic austerities, spoke to him in a voice as deep as the rumbling of clouds, saying, ‘O Phalguna, I am pleased with you for your unparalleled act. There is no Kshatriya equal to you in courage and patience. And, O sinless one, your strength and ability nearly match mine. O mighty-armed one, I have been pleased with you. Behold me, O bull of the Bharata race! O large-eyed one! I will grant you the ability to see me in my true form. You were a Rishi before. You will conquer all your foes, even the inhabitants of heaven; since I have been pleased with you, I will grant you an unbeatable weapon. Soon you will be able to wield my weapon.”
Vaisampayana continued, “Phalguna then beheld him—Mahadeva—that god of blazing splendour-that wielder of the Pinaka-that one who had his abode on the mountains (of Kailasa)—accompanied by Uma. Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Pritha-worshipped Hara and inclined him to grace. And Arjuna said, ‘O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee. O lord of all created things, I worship thee to obtain thy grace. Thou art the lord of the Ganas, the source of universal blessing, the Cause of the causes of the universe. Thou art beyond the foremost of male beings, thou art the highest, thou art the subtlest, O Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was even to obtain a sight of thyself that I came to this great mountain, which is dear to thee and which is the excellent abode of ascetics. Thou art worshipped of all worlds. O lord, I worship thee to obtain thy grace. Let not this rashness of mine be regarded as a fault—this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done.”
Vaisampayana continued, “Phalguna then saw him—Mahadeva— the god of radiant glory, the wielder of the Pinaka, the one who resides in the mountains (of Kailasa)—accompanied by Uma. Kneeling down and bowing his head, the conqueror of hostile cities—the son of Pritha—worshipped Hara and sought his favor. And Arjuna said, ‘O Kapardin, O leader of all gods, O destroyer of Bhaga’s sight, O god of gods, O Mahadeva, O you with the blue throat, O you with matted hair, I recognize you as the Cause of all causes. O you with three eyes, O lord of all! You are the refuge of all the gods! This universe has emerged from you. You cannot be defeated by the three realms of the celestials, the Asuras, and humans. You are Siva in the form of Vishnu, and Vishnu in the form of Siva. You destroyed the great sacrifice of Daksha long ago. O Hari, O Rudra, I bow to you. You have an eye on your forehead. O Sarva, O you who grants desires, O bearer of the trident, O wielder of the Pinaka, O Surya, O you of pure body, O Creator of all, I bow to you. O lord of all created beings, I worship you to receive your grace. You are the lord of the Ganas, the source of universal blessings, the Cause of all causes in the universe. You are beyond the greatest of beings, the highest, the subtlest, O Hara! O illustrious Sankara, please forgive my mistake. It was to catch a glimpse of you that I came to this great mountain, dear to you and the perfect home of ascetics. You are worshipped by all worlds. O lord, I worship you to gain your grace. Please do not hold this rashness of mine against me—this fight I engaged in with you out of ignorance. O Sankara, I seek your protection. Forgive me for all I have done.”
Vaisampayana continued, “Endued with great might, the god whose sign was the bull, taking into his the handsome hands of Arjuna, smilingly replied unto him, saying, ‘I have pardoned thee. And the illustrious Hara, cheerfully clasping Arjuna with his arms, once more consoling Arjuna said as follows.”
Vaisampayana continued, “With great strength, the god represented by the bull, taking Arjuna's beautiful hands, smiled and said to him, ‘I have forgiven you.’ And the renowned Hara, warmly wrapping his arms around Arjuna, once again comforted him by saying the following.”
SECTION XL
“Mahadeva said, ‘Thou wert in thy former life Nara, the friend of Narayana. In Vadari wert thou engaged in fierce ascetic austerities for several thousands of years. In thee as well as in Vishnu—that first of male beings—dwelleth great might. Ye both, by your might, hold the universe; O lord, taking up that fierce bow whose twang resembled the deep roar of the clouds, thou, as well as Krishna, chastisedest the Danavas during the coronation of Indra. Even this Gandiva is that bow, O son of Pritha, fit for thy hands. O foremost of male beings, I snatched it from thee, helped by my powers of illusion. This couple of quivers, fit for thee, will again be inexhaustible, O son of Pritha! And, O son of the Kuru race, thy body will be free from pain and disease. Thy prowess is incapable of being baffled. I have been pleased with thee. And, O first of male beings, ask thou of me the boon that thou desirest. O chastiser of all foes, O giver of proper respect, (to those deserving it) not even in heaven is there any male being who is equal to thee, nor any Kshatriya who is thy superior.’
“Mahadeva said, ‘In your past life, you were Nara, the friend of Narayana. In Vadari, you engaged in intense ascetic practices for many thousands of years. You and Vishnu—the first of all beings—contain great power. Together, you uphold the universe; O lord, when you took up that fierce bow, which roared like thunder, you and Krishna defeated the Danavas during Indra's coronation. This Gandiva is the bow meant for you, O son of Pritha. O greatest of men, I took it from you using my powers of illusion. These quivers are perfect for you and will always be full, O son of Pritha! And, O son of the Kuru dynasty, your body will be free from pain and illness. Your strength cannot be overcome. I am pleased with you. And, O top man, ask me for any boon you desire. O conqueror of all enemies, O giver of proper respect to those who deserve it, there is no equal to you among men, not even in heaven, nor is there any Kshatriya who surpasses you.’”
“Arjuna said, ‘O illustrious god having the bull for thy sign, if thou wilt grant me my desire, I ask of thee, O lord that fierce celestial weapon wielded by thee and called Brahmasira—that weapon of terrific prowess which destroyeth, at the end of the Yuga the entire universe—that weapon by the help of which, O god of gods, I may under thy grace, obtain victory in the terrible conflict which shall take place between myself (on one side), and Karna and Bhishma and Kripa and Drona (on the other)—that weapon by which I may consume in battle Danavas and Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas—that weapon which when hurled with Mantras produceth darts by thousands and fierce-looking maces and arrows like snakes of virulent poison, and by means of which I may fight with Bhishma and Drona and Kripa and Karna of ever abusive tongue, O illustrious destroyer of the eyes of Bhaga, even this is my foremost desire, viz., that I may be able to fight with them and obtain success.’
“Arjuna said, ‘O glorious god with the bull symbol, if you will grant my wish, I ask you, O lord, for that fierce celestial weapon you wield called Brahmasira—that weapon of incredible power that annihilates the entire universe at the end of the Yuga—that weapon through which, O god of gods, I may, with your blessing, achieve victory in the fierce battle against Karna, Bhishma, Kripa, and Drona on the opposing side—that weapon which will allow me to defeat the Danavas, Rakshasas, evil spirits, Pisachas, Gandharvas, and Nagas in battle—that weapon that, when thrown with mantras, creates thousands of deadly darts and fearsome maces and arrows like venomous snakes, and by which I can confront Bhishma, Drona, Kripa, and the ever-abusive Karna, O illustrious destroyer of Bhaga’s eyes; this is my greatest desire, that I may fight with them and achieve success.’”
Bhava replied, ‘O powerful one. I will give to thee that favourite weapon of mine called the Pasuputa. O son of Pandu, thou art capable of holding, hurling, and withdrawing it. Neither the chief himself of the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How could men know anything of it? But, O son of Pritha, this weapon should not be hurled without adequate cause; for if hurled at any foe of little might it may destroy the whole universe. In the three worlds with all their mobile and immobile creatures, there is none who is incapable of being slain by this weapon. And it may be hurled by the mind, by the eye, by words, and by the bow.’”
Bhava replied, “O powerful one. I will give you my favorite weapon called the Pasuputa. O son of Pandu, you are capable of holding, throwing, and retracting it. Not even the chief of the gods, Yama, the king of the Yakshas, Varuna, or Vayu knows about it. How could ordinary people know anything about it? But, O son of Pritha, this weapon should not be used without a good reason; if thrown at a weak enemy, it could destroy the entire universe. In all three worlds, with all their living and non-living creatures, there is no one who cannot be killed by this weapon. And it can be launched by the mind, through the eye, by words, or with a bow.”
Vaisampayana continued, “Hearing these words, the son of Pritha purified himself. And approaching the lord of the universe with rapt attention, he said, ‘Instruct me!’ Mahadeva then imparted unto that best of Pandu’s son the knowledge of that weapon looking like the embodiment of Yama, together with all the mysteries about hurling and withdrawing it. And that weapon thence began to wait upon Arjuna as it did upon Sankara, the lord of Uma. And Arjuna also gladly accepted it. And at the moment the whole earth, with its mountains and woods and trees and seas and forests and villages and towns and mines, trembled. And the sounds of conchs and drums and trumpets by thousands began to be heard. And at that moment hurricanes and whirlwinds began to blow. And the gods and the Danavas beheld that terrible weapon in its embodied form stay by the side of Arjuna of immeasurable energy. And whatever of evil there had been in the body of Phalguna of immeasurable energy was all dispelled by the touch of the three-eyed deity. And the three eyed god then commanded Arjuna, saying, ‘Go thou into heaven.’ Arjuna then, O king, worshipping the god with bent head, gazed at him, with joined hands. Then the lord of all the dwellers of heaven, the deity of blazing splendour having his abode on mountain-breasts, the husband of Uma, the god of passions under complete control, the source of all blessings, Bhava gave unto Arjuna, that foremost of men, the great bow called Gandiva, destructive of Danavas and Pisachas. And the god of gods, then leaving that blessed mountain with snowy plateaus and vales and caves, favourite resort of sky-ranging great Rishis, went up, accompanied by Uma into the skies, in the sight of that foremost of men.”
Vaisampayana continued, “After hearing these words, Pritha’s son purified himself. Approaching the lord of the universe with intense focus, he said, ‘Teach me!’ Mahadeva then shared with that greatest of Pandu’s sons the knowledge of the weapon that resembled the personification of Yama, along with all its secrets regarding how to throw and retrieve it. That weapon then began to serve Arjuna just as it did Sankara, the lord of Uma. Arjuna also happily accepted it. At that moment, the entire earth—with its mountains, forests, trees, seas, villages, towns, and mines—trembled. The sounds of thousands of conchs, drums, and trumpets filled the air. Simultaneously, hurricanes and whirlwinds began to blow. The gods and the Danavas witnessed that fearsome weapon in its physical form standing beside Arjuna, who was full of energy. Any negativity present in Phalguna, who had immeasurable strength, was completely eliminated by the touch of the three-eyed deity. The three-eyed god then commanded Arjuna, saying, ‘Ascend to heaven.’ Arjuna, O king, bowed his head in respect to the god and looked at him with clasped hands. Then the lord of all heavenly beings, the deity of radiant brilliance who resides on mountain tops, the husband of Uma, the god of controlled passions, the source of all blessings, Bhava, bestowed upon Arjuna, the greatest of men, the mighty bow called Gandiva, which destroys Danavas and Pisachas. After that, the god of gods departed from that blessed mountain with its snowy plateaus, valleys, and caves— a favored retreat of great Rishis who roam the skies—and ascended into the heavens with Uma in the sight of that greatest of men.”
SECTION XLI
Vaisampayana said, “The wielder of the Pinaka, having the bull for his sign, thus disappeared in the very sight of the gazing son of Pandu, like the sun setting in the sight of the world. Arjuna, that slayer of hostile heroes, wondered much at this, saying, ‘O, I have seen the great god of gods. ‘Fortunate, indeed I am, and much favoured, for I have both beheld and touched with my hand the three-eyed Hara the wielder of the Pinaka, in his boon-giving form. I shall win success. I am already great. My enemies have already been vanquished by me. My purposes have been already achieved.’ And while the son of Pritha, endued with immeasurable energy, was thinking thus, there came to that place Varuna the god of waters, handsome and of the splendour of the lapis lazuli accompanied by all kinds of aquatic creatures, and filling all the points of the horizon with a blazing effulgence. And accompanied by Rivers both male and female, and Nagas, and Daityas and Sadhyas and inferior deities, Varuna, the controller and lord of all aquatic creatures, arrived at that spot. There came also the lord Kuvera of body resembling pure gold, seated on his car of great splendour, and accompanied by numerous Yakshas. And the lord of treasures, possessed of great beauty, came there to see Arjuna, illuminating the firmament with his effulgence. And there came also Yama himself, of great beauty, the powerful destroyer of all the worlds, accompanied by those lords of the creation—the Pitris—both embodied and disembodied. And the god of justice, of inconceivable soul, the son of Surya, the destroyer of all creatures, with the mace in hand, came there on his car, illuminating the three worlds with regions of the Guhyakas, the Gandharvas and the Nagas, like a second Surya as he riseth at the end of the Yuga. Having arrived there, they beheld, from the effulgent and variegated summits of the great mountain, Arjuna engaged in ascetic austerities. And there came in a moment the illustrious Sakra also, accompanied by his queen, seated on the back of (the celestial elephant) Airavata, and surrounded also by all the deities. And in consequence of the white umbrella being held over his head, he looked like the moon amid fleecy clouds. And eulogised by Gandharvas, and Rishis endued with wealth of asceticism, the chief of the celestials alighted on a particular summit of the mountain, like a second sun. Then Yama possessed of great intelligence, and fully conversant with virtue, who had occupied a summit on the south, in a voice deep as that of the clouds, said these auspicious words, ‘Arjuna, behold us, the protectors of the worlds, arrive here! We will grant thee (spiritual) vision, for thou deservest to behold us. Thou wert in thy former life a Rishi of immeasurable soul, known as Nara of great might At the command, O child, of Brahma, thou hast been born among men! O sinless one, by thee shall be vanquished in battle the highly virtuous grandsire of the Kurus—Bhishma of great energy—who is born of the Vasus. Thou shalt also defeat all the Kshatriyas of fiery energy commanded by the son of Bharadwaja in battle. Thou shalt also defeat those Danavas of fierce prowess that have been born amongst men, and those Danavas also that are called Nivatakavachas. And, O son of the Kuru race, O Dhananjaya, thou shalt also slay Karna of fierce prowess, who is even a portion of my father Surya, of energy celebrated throughout the worlds. And, O son of Kunti, smiter of all foes, thou shalt also slay all the portions of celestials and Danavas and the Rakshasas that have been incarnate on earth. And slain by thee, these shall attain to the regions earned by them according to their acts. And, O Phalguna, the fame of thy achievements will last for ever in the world: thou hast gratified Mahadeva himself in conflict. Thou shalt, with Vishnu himself, lighten the burden of the earth. O accept this weapon of mine—the mace I wield incapable of being baffled by any body. With this weapon thou wilt achieve great deeds.’”
Vaisampayana said, “The one wielding the Pinaka, marked by a bull as his sign, vanished right before the eyes of Arjuna, son of Pandu, just like the sun sets in the sight of the world. Arjuna, the slayer of enemies, was amazed by this and exclaimed, ‘Wow, I have seen the great god of all gods. I am truly lucky and blessed, for I have both seen and touched the three-eyed Hara, the wielder of the Pinaka, in his form that grants wishes. I will succeed. I am already great. My foes have been defeated by me. My goals have been achieved.’ While Pritha’s son, filled with immense energy, was thinking this, Varuna, the water god, appeared at that place, handsome and shimmering like lapis lazuli, accompanied by various aquatic creatures, filling the horizon with a radiant glow. He was joined by rivers, both male and female, as well as Nagas, Daityas, Sadhyas, and lesser deities. Varuna, the ruler of all water beings, arrived there. Lord Kuvera, with a body like pure gold, appeared next, seated on his magnificent chariot and surrounded by numerous Yakshas. The beautiful lord of riches came to see Arjuna, lighting up the sky with his brilliance. Yama himself, the powerful force that destroys all worlds, also showed up, accompanied by the ancestral spirits, both living and deceased. The god of justice, with an unimaginable essence, the son of Surya, the destroyer of creatures, arrived on his chariot, shining across the three worlds with the regions of the Guhyakas, Gandharvas, and Nagas, like a second sun rising at the end of a Yuga. They saw Arjuna engaged in serious penance from the bright and colorful peaks of the great mountain. In an instant, the illustrious Sakra arrived too, along with his queen, riding on the back of the celestial elephant Airavata, surrounded by all the deities. Holding a white umbrella over his head made him look like the moon among fluffy clouds. Praised by Gandharvas and ascetic Rishis, the chief of the celestials landed on a specific peak of the mountain, like another sun. Then Yama, wise and well-versed in virtue, who had taken a position on the southern peak, spoke in a voice deep as thunderclouds these auspicious words: ‘Arjuna, see us, the guardians of the worlds, come to you! We will give you spiritual vision, for you deserve to see us. In your previous life, you were a mighty Rishi known as Nara. At Brahma's command, you have been reborn among humans! O sinless one, through you, the highly virtuous grandsire of the Kurus—Bhishma, born of the Vasus—shall fall in battle. You will also defeat all the fiery Kshatriyas led by the son of Bharadwaja. You shall also conquer those fierce Danavas born among men, as well as the Danavas known as Nivatakavachas. And, O son of the Kuru lineage, O Dhananjaya, you will slay Karna, of immense power, who is a part of my father Surya, renowned throughout the worlds. And, O son of Kunti, killer of all enemies, you will also destroy all celestial and Danava forces, as well as the Rakshasas who have incarnated on earth. By your hand, they shall reach the realms they have earned through their deeds. And, O Phalguna, your fame will be eternal in the world: you have pleased Mahadeva himself in battle. Together with Vishnu, you will lighten the burden of the earth. Oh, accept this weapon of mine—the mace I wield that cannot be thwarted by anyone. With this weapon, you will accomplish great feats.’”
Vaisampayana continued, “O Janamejaya, the son of Pritha then received from Yama that weapon duly, along with the Mantras and rite, and the mysteries of hurling and withdrawing it. Then Varuna, the lord of all aquatic creatures, blue as the clouds, from a summit he had occupied on the west, uttered these words, ‘O son of Pritha, thou art the foremost of Kshatriyas, and engaged in Kshatriya practices. O thou of large coppery eyes, behold me! I am Varuna, the lord of waters. Hurled by me, my nooses are incapable of being resisted. O son of Kunti, accept of me these Varuna weapons along with the mysteries of hurling and withdrawing them. With these, O hero, in the battle that ensued of your on account of Taraka (the wife of Vrihaspati), thousands of mighty Daityas were seized and tied. Accept them of me. Even if Yama himself by thy foe, with these in thy hands, he will not be able to escape from thee. When thou wilt armed with these, range over the field of battle, the land, beyond doubt, will be destitute of Kshatriyas.’”
Vaisampayana continued, “O Janamejaya, the son of Pritha received from Yama that weapon as promised, along with the mantras and rituals, and the secrets of throwing and retracting it. Then Varuna, the lord of all water creatures, as blue as the clouds, from a high place in the west, proclaimed, ‘O son of Pritha, you are the greatest of Kshatriyas and are engaged in Kshatriya deeds. O you with large coppery eyes, look at me! I am Varuna, the lord of the waters. Thrown by me, my nooses cannot be broken. O son of Kunti, accept these Varuna weapons from me, along with the secrets of how to throw and withdraw them. With these, O hero, in the battle that followed because of Taraka (the wife of Vrihaspati), thousands of powerful Daityas were captured and bound. Accept them from me. Even if Yama himself were your enemy, with these in your hands, he won't be able to escape from you. When you are armed with these, moving across the battlefield, the land will undoubtedly be without Kshatriyas.’”
Vaisampayana continued, “After both Varuna and Yama had given away their celestial weapons, the lord of treasures having his home on the heights of Kailasa, then spake, ‘O son of Pandu, O thou of great might and wisdom, I too have been pleased with thee. And this meeting with thee giveth me as much pleasure as a meeting with Krishna. O wielder of the bow with the left hand, O thou of mighty arms, thou wert a god before, eternal (as other gods). In ancient Kalpas, thou hadst every day gone through ascetic austerities along with us. O best of men, I grant thee celestial vision. O thou of mighty arms, thou wilt defeat even invincible Daityas and Danavas. Accept of me also without loss of time, an excellent weapon. With this thou wilt be able to consume the ranks of Dhritarashtra. Take then this favourite weapon of mine called Antarddhana. Endued with energy and prowess and splendour, it is capable of sending the foe to sleep. When the illustrious Sankara slew Tripura, even this was the weapon which he shot and by which many mighty Asuras were consumed. O thou of invincible prowess I take it up for giving it to thee. Endued with the dignity of the Meru, thou art competent to hold this weapon.’”
Vaisampayana continued, “After Varuna and Yama had given away their heavenly weapons, the lord of treasures who resides on the heights of Kailasa said, ‘O son of Pandu, you of great strength and wisdom, I too have been impressed with you. Meeting you brings me as much joy as meeting Krishna. O bow wielder with the left hand, you of powerful arms, you were a god before, eternal like the other gods. In ancient times, you practiced asceticism with us every day. O best of men, I grant you divine vision. O you of powerful arms, you will even defeat the unbeatable Daityas and Danavas. Accept from me without delay this excellent weapon. With it, you will be able to vanquish the ranks of Dhritarashtra. Take this favorite weapon of mine called Antarddhana. Charged with energy, strength, and radiance, it can put the enemy to sleep. When the great Sankara defeated Tripura, this was the weapon he used to vanquish many mighty Asuras. O you of unstoppable might, I present it to you. With the dignity of Meru, you are worthy to wield this weapon.’”
“After these words had been spoken, the Kuru prince Arjuna endued with great strength, duly received from Kuvera that celestial weapon. Then the chief of the celestials addressing Pritha’s son of ceaseless deeds in sweet words, said, in a voice deep as that the clouds or the kettle-drum, ‘O thou mighty-armed son of Kunti, thou art an ancient god. Thou hast already achieved the highest success, and acquired the statue of a god. But, O represser of foes, thou hast yet to accomplish the purposes of the gods. Thou must ascend to heaven. Therefore prepare thou O hero of great splendour! My own car with Matali as charioteer, will soon descend on the earth. Taking thee, O Kaurava, to heaven, I will grant thee there all my celestial weapons.’”
“After these words were spoken, the Kuru prince Arjuna, filled with great strength, received the celestial weapon from Kuvera. Then, the chief of the celestials addressed the son of Pritha, known for his relentless deeds, with kind words, speaking in a voice deep like thunder or a kettle drum, ‘O mighty-armed son of Kunti, you are an ancient god. You have already achieved the highest success and attained a god-like stature. But, O vanquisher of enemies, you still have to fulfill the purposes of the gods. You must ascend to heaven. So prepare yourself, O hero of great brilliance! My own chariot, with Matali as your charioteer, will soon come down to earth. Taking you, O Kaurava, to heaven, I will bestow upon you all my celestial weapons there.’”
“Beholding those protectors of the worlds assembled together on the heights of Himavat, Dhananjaya, the son of Kunti, wondered much, Endued with great energy, he then duly worshipped the assembled Lokapalas, with words, water, and fruits. The celestials then returning that worship, went away. And the gods capable of going everywhere at will, and endued with the speed of the mind, returned to the places whence they had come.”
“Seeing those protectors of the worlds gathered together on the heights of Himavat, Dhananjaya, the son of Kunti, was filled with wonder. Full of energy, he then properly worshipped the assembled Lokapalas with words, water, and fruits. The celestial beings, in return for that worship, departed. And the gods, who could go anywhere at will and moved at the speed of thought, returned to the places they had come from.”
“That bull among men—Arjuna—having obtained weapons thus, was filled with pleasure. And he regarded himself as one whose desires had been fulfilled and who was crowned with success.”
“That champion among men—Arjuna—having acquired weapons like this, was filled with joy. He considered himself someone whose desires had been met and who was crowned with success.”
SECTION XLII
(Indralokagamana Parva)
Vaisampayana said, “After the Lokapalas had gone away, Arjuna—that slayer of all foes—began to think, O monarch, of the car of Indra! And as Gudakesa gifted with great intelligence was thinking of it, the car endued with great effulgence and guided by Matali, came dividing the clouds and illuminating the firmament and filling the entire welkin with its rattle deep as the roar of mighty masses of clouds. Swords, and missiles of terrible forms and maces of frightful description, and winged darts of celestials splendour and lightnings of the brightest effulgence, and thunderbolts, and propellors furnished with wheels and worked with atmosphere expansion and producing sounds loud as the roar of great masses of clouds, were on that car. And there were also on that car fierce and huge-bodied Nagas with fiery mouths, and heaps of stones white as the fleecy clouds. And the car was drawn by ten thousands of horses of golden hue, endued with the speed of the wind. And furnished with prowess of illusion, the car was drawn with such speed that the eye could hardly mark its progress. And Arjuna saw on that car the flag-staff called Vaijayanta, of blazing effulgence, resembling in hue the emerald or the dark-blue lotus, and decked with golden ornaments and straight as the bamboo. And beholding a charioteer decked in gold seated on that car, the mighty-armed son of Pritha regarded it as belonging to the celestials. And while Arjuna was occupied with his thoughts regarding the car, the charioteer Matali, bending himself after descending from the car, addressed him, saying, ‘O lucky son of Sakra! Sakra himself wisheth to see thee. Ascend thou without loss of time this car that hath been sent by Indra. The chief of the immortals, thy father—that god of a hundred sacrifices—hath commanded me, saying, ‘Bring the son of Kunti hither. Let the gods behold him.’ And Sankara himself, surrounded by the celestials and Rishis and Gandharvas and Apsaras, waiteth to behold thee. At the command of the chastiser of Paka, therefore, ascend thou with me from this to the region of the celestials. Thou wilt return after obtaining weapons.’”
Vaisampayana said, “After the Lokapalas had left, Arjuna—the slayer of all enemies—began to think, O ruler, about Indra’s chariot! As Gudakesa, filled with great intelligence, contemplated it, the chariot, radiant and guided by Matali, emerged from the clouds, brightening the sky and filling the whole atmosphere with a sound as deep as the rumble of massive clouds. The chariot was adorned with swords, fearsome missiles, terrifying maces, celestial darts glowing with splendor, bright lightning, thunderbolts, and propellers equipped with wheels that created sounds as loud as the roar of great storm clouds. It also carried fierce, large-bodied Nagas with fiery mouths and piles of stones as white as fluffy clouds. The chariot was pulled by tens of thousands of golden horses, fast as the wind. With the power of illusion, the chariot moved so quickly that the eye could hardly track its motion. Arjuna noticed on that chariot a flagpole called Vaijayanta, radiating brightly, resembling the color of emerald or dark blue lotus, adorned with golden decorations and as straight as bamboo. Seeing a gold-clad charioteer seated on that chariot, the mighty-armed son of Pritha thought it belonged to the celestial beings. While Arjuna was lost in thought about the chariot, the charioteer Matali, having descended from the chariot, addressed him, saying, ‘O fortunate son of Sakra! Sakra himself wishes to see you. Get on this chariot sent by Indra without delay. The chief of the immortals, your father—the god of a hundred sacrifices—has instructed me, saying, ‘Bring the son of Kunti here. Let the gods see him.’ And Sankara himself, surrounded by celestial beings, Rishis, Gandharvas, and Apsaras, is waiting to see you. So, at the command of the chastiser of Paka, let’s ascend together to the realm of the celestials. You will return after acquiring weapons.’”
“Arjuna replied, ‘O Matali, mount thou without loss of time this excellent car, a car that cannot be attained even by hundreds of Rajasuya and horse sacrifices. Even kings of great prosperity who have performed great sacrifices distinguished by large gifts (to Brahmanas), even gods and Danavas are not competent to ride this car. He that hath not ascetic merit is not competent to even see or touch this car, far less to ride on it. O blessed one, after thou hast ascended, it, and after the horses have become still, I will ascend it, like a virtuous man stepping into the high-road of honesty.’”
"Arjuna replied, 'O Matali, hurry and get on this amazing chariot, a chariot that can't be achieved even through countless Rajasuya and horse sacrifices. Even wealthy kings who've made significant sacrifices with large gifts to Brahmanas, as well as gods and Danavas, are not worthy to ride this chariot. Anyone without ascetic merit isn't even qualified to see or touch this chariot, let alone ride it. O blessed one, once you've ascended and the horses have calmed down, I will get on it, like an honorable person stepping onto the path of integrity.'"
Vaisampayana continued, “Matali, the charioteer of Sakra, hearing these words of Arjuna, soon mounted the car and controlled the horses. Arjuna then, with a cheerful heart, purified himself by a bath in the Ganges. And the son of Kunti then duly repeated (inaudibly) his customary prayers. He then, duly and according to the ordinance, gratified the Pitris with oblations of water. And, lastly, he commenced to invoke the Mandara—that king of mountains—saying, ‘O mountain, thou art ever the refuge of holy, heaven-seeking Munis of virtuous conduct and behaviour. It is through thy grace, O mountain, that Brahmanas and Kshatriyas and Vaisyas attain heaven, and their anxieties gone, sport with the celestials. O king of mountains, O mountain, thou art the asylum of Munis, and thou holdest on thy breast numerous sacred shrines. Happily have I dwelt on thy heights. I leave thee now, bidding thee farewell. Oft have I seen thy tablelands and bowers, thy springs and brooks, and the sacred shrines on thy breast. I have also eaten the savoury fruits growing on thee, and have slated my thirst with draughts of perfumed water oozing from the body. I have also drunk the water of thy springs, sweet as amrita itself. O mountain, as a child sleepeth happily on the lap of his father, so have I, O king of mountains, O excellent one, sported on thy breast, echoing with the notes of Apsaras and the chanting of the Vedas. O mountain, every day have I lived happily on thy tablelands.’ Thus having bidden farewell to the mountain, that slayer of hostile heroes—Arjuna—blazing like the Sun himself, ascended the celestial car. And the Kuru prince gifted with great intelligence, with a glad heart, coursed through the firmament on that celestial car effulgent as the sun and of extra-ordinary achievements. And after he had become invisible to the mortals of the earth, he beheld thousands of cars of extra-ordinary beauty. And in that region there was no sun or moon or fire to give light, but it blazed in light of its own, generated by virtue of ascetic merit. And those brilliant regions that are seen from the earth in the form of stars, like lamps (in the sky)—so small in consequence of their distance, though very large—were beheld by the son of Pandu, stationed in their respective places, full of beauty and effulgence and blazing with splendour all their own. And there he beheld royal sages crowned with ascetic success, and heroes who had yielded up their lives in battle, and those that had acquired heaven by their ascetic austerities, by hundreds upon hundreds. And there were also Gandharvas, of bodies blazing like the sun, by thousands upon thousands, as also Guhyakas and Rishis and numerous tribes of Apsaras. And beholding those self-effulgent regions, Phalguna became filled with wonder, and made enquiries of Matali. And Matali also gladly replied unto him, saying, ‘These, O son of Pritha, are virtuous persons stationed in their respective places. It is these whom thou hast seen, O exalted one, as stars, from the earth.’ Then Arjuna saw standing at the gates (Indra’s region) the handsome and ever victorious elephant—Airavata—furnished with four tusks, and resembling the mountain of Kailasa with its summits. And coursing along that path of the Siddhas, that foremost of the Kurus and the son of Pandu, sat in beauty like Mandhata—that best of kings. Endued with eyes like lotus leaves, he passed through the region set apart for virtuous kings. And the celebrated Arjuna having thus passed through successive regions of heaven at last beheld Amaravati, the city of Indra.”
Vaisampayana continued, “Matali, the charioteer of Sakra, heard Arjuna's words and quickly got into the chariot, controlling the horses. Arjuna then, feeling joyful, cleaned himself with a bath in the Ganges. He then quietly recited his usual prayers. After that, he properly honored the Pitris with offerings of water. Finally, he began to call upon Mandara—the king of mountains—saying, ‘O mountain, you are always the refuge of holy, heaven-seeking sages known for virtuous conduct. It is through your grace, O mountain, that Brahmanas, Kshatriyas, and Vaisyas reach heaven, free from worries, and enjoy the company of the celestial beings. O king of mountains, you are the haven for sages, and you hold many sacred shrines on your slopes. I have had the pleasure of staying atop your heights. I leave you now, bidding you farewell. I have often admired your plateaus and groves, your springs and streams, and the sacred shrines on your slopes. I have enjoyed the tasty fruits growing on you and quenched my thirst with your fragrant water. I have also sipped from your springs, which are sweet as nectar itself. O mountain, just as a child sleeps peacefully in his father’s lap, I have, O king of mountains, O glorious one, played on your slopes, resonating with the sounds of Apsaras and the chanting of the Vedas. O mountain, every day I have blissfully lived on your plateaus.’ After bidding farewell to the mountain, Arjuna—the slayer of enemies, shining like the Sun himself—climbed onto the celestial chariot. The intelligent Kuru prince, with a joyful heart, traveled through the sky in that remarkable chariot that gleamed like the sun and was known for extraordinary feats. After he became invisible to the people of the earth, he saw thousands of incredibly beautiful chariots. In that realm, there was neither sun, moon, nor fire for light, but it shone with its own radiance, generated by ascetic merit. Those brilliant regions, which appear from the earth as stars—small because of their distance, yet very large—were observed by the son of Pandu, each in its own place, full of beauty and glowing with their unique splendor. There he saw royal sages adorned with ascetic accomplishments, brave souls who had given their lives in battle, and countless individuals who had attained heaven through their ascetic practices. There were also thousands of Gandharvas, shining like the sun, along with Guhyakas, Rishis, and numerous groups of Apsaras. Upon seeing those self-radiant realms, Phalguna was filled with wonder and asked Matali questions. Matali happily replied, saying, ‘These, O son of Pritha, are virtuous beings stationed in their respective places. They are the ones you see from earth as stars, O exalted one.’ Then Arjuna saw at the gates of Indra's realm the magnificent, ever-victorious elephant—Airavata—boasting four tusks and resembling the mountain of Kailasa. As he traveled along the path of the Siddhas, this foremost of the Kurus and son of Pandu looked resplendent like Mandhata—the best of kings. With eyes like lotus petals, he moved through the area designated for virtuous kings. And the renowned Arjuna, having passed through successive heavenly realms, finally beheld Amaravati, the city of Indra.”
SECTION XLIII
Vaisampayana said, “And the city of Indra which Arjuna saw was delightful and was the resort of Siddhas and Charanas. And it was adorned with the flowers of every season, and with sacred trees of all kinds. And he beheld also celestial gardens called Nandana—the favourite resort of Apsaras. And fanned by the fragrant breezes charged with the farina of sweet-scented flowers, the trees with their lord of celestial blossoms seemed to welcome him amongst them. And the region was such that none could behold it who had not gone through ascetic austerities, or who had not poured libations on fire. It was a region for the virtuous alone, and not for those who had turned their back on the field of battle. And none were competent to see it who had not performed sacrifices or observed rigid vows, or who were without a knowledge of the Vedas, or who had not bathed in sacred waters, or who were not distinguished for sacrifices and gifts. And none were competent to see it who were disturbers of sacrifices, or who were low, or who drank intoxicating liquors, or who were violators of their preceptors’ bed, or who were eaters of (unsanctified) meat, or who were wicked. And having beheld those celestial gardens resounding with celestial music, the strong-armed son of Pandu entered the favourite city of Indra. And he beheld there celestial cars by thousands, capable of going everywhere at will, stationed in proper places. And he saw tens of thousands of such cars moving in every direction. And fanned by pleasant breezes charged with the perfumes of flowers, the son of Pandu was praised by Apsaras and Gandharvas. And the celestials then, accompanied by the Gandharvas and Siddhas and great Rishis, cheerfully reverenced Pritha’s son of white deeds. Benedictions were poured upon him, accompanied by the sounds of celestial music. The strong-armed son of Pritha then heard around him the music of conchs and drums. And praised all around, the son of Pritha then went, at the command of Indra, to that large and extensive starry way called by the name of Suravithi. There he met with the Sadhyas, the Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras, the Brahmarshis of the great splendour, and numerous royal sages with Dilipa at their head, and Tumvura and Narada, and that couple of Gandharvas known by the names of Haha and Huhu. And the Kuru prince—that chastiser of foes—having met and duly saluted them, last of all beheld the chief of the celestials—the god of a hundred sacrifices. Then the strong-armed son of Pritha, alighting from the car approached the lord himself of the gods—his father—that chastiser of Paka. And a beautiful white umbrella furnished with a golden staff was held over the chief of the celestials. And he was fanned with a Chamara perfumed with celestial scents. And he was eulogised by many Gandharvas headed by Viswavasu and others, by bards and singers, and by foremost Brahmanas chanting Rik and Yajus hymns. And the mighty son of Kunti, approaching Indra, saluted him by bending his head to the ground. And Indra thereupon embraced him with his round and plump arms. And taking his hand, Sakra made him sit by him on a portion of his own seat, that sacred seat which was worshipped by gods and Rishis. And the lord of the celestials-that slayer of hostile heroes—smelt the head of Arjuna bending in humility, and even took him upon his lap. Seated on Sakra’s seat at the command of that god of a thousand eyes, Pritha’s son of immeasurable energy began to blaze in splendour like a second Indra. And moved by affection, the slayer of Vritra, consoling Arjuna, touched his beautiful face with his own perfumed hands. And the wielder of the thunderbolt, patting and rubbing gently again and again with his own hands which bore the marks of the thunderbolt the handsome and huge arms of Arjuna which resembled a couple of golden columns and which were hard in consequence of drawing the bowstring and son enhanced the beauty of the assembly, like the sun and moon god of a thousand eyes—eyeing his son of curly locks smilingly and with eyes expanded with delight, seemed scarcely to be gratified. The more he gazed, the more he liked to gaze on. And seated on one seat, the father and son enhanced the beauty of the assembly, like the sun and moon beautifying the firmament together on the fourteenth day of the dark fortnight. And a band of Gandharvas headed by Tumvuru skilled in music sacred and profane, sang many verses in melodious notes. And Ghritachi and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and Madhuraswana, these and others by thousands, possessed of eyes like lotus leaves, who were employed in enticing the hearts of persons practising rigid austerities, danced there. And possessing slim waists and fair large hips, they began to perform various evolutions, shaking their deep bosoms, and casting their glances around, and exhibiting other attractive attitude capable of stealing the hearts and resolutions and minds of the spectators.”
Vaisampayana said, “The city of Indra that Arjuna saw was enchanting and a gathering place for Siddhas and Charanas. It was adorned with flowers from every season and with sacred trees of all kinds. He also saw celestial gardens called Nandana, which were the favorite spots for Apsaras. Surrounded by fragrant breezes filled with the scent of sweet flowers, the trees, blooming with celestial blossoms, seemed to welcome him. This place could only be seen by those who had undergone rigorous ascetic practices or who had made offerings to fire. It was a place meant for the virtuous, not for those who shunned the battlefield. Anyone who had not performed sacrifices, observed strict vows, lacked knowledge of the Vedas, had not bathed in sacred waters, or who was not recognized for their sacrifices and charitable acts was unfit to see it. Those who disrupted sacrifices, acted poorly, consumed intoxicating drinks, violated their teachers’ beds, ate unholy meat, or were wicked were also excluded. After seeing those celestial gardens filled with heavenly music, the strong-armed son of Pandu entered the beloved city of Indra. He saw countless celestial chariots capable of traveling anywhere, stationed in their rightful places. He witnessed tens of thousands of those chariots moving in every direction. Surrounded by pleasant breezes scented with flowers, the son of Pandu was praised by Apsaras and Gandharvas. The celestial beings, along with Gandharvas, Siddhas, and great Rishis, joyfully honored Pritha’s son of noble deeds. Blessings were poured upon him, accompanied by the sounds of heavenly music. The strong-armed son of Pritha then heard all around him the music of conchs and drums. Praised from all sides, he went, as Indra commanded, to the vast and shining path called Suravithi. There, he met the Sadhyas, the Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras, the great Brahmarshis, and many royal sages led by Dilipa, along with Tumvura, Narada, and the couple of Gandharvas known as Haha and Huhu. The Kuru prince, the slayer of foes, greeted them respectfully and finally beheld the chief of the celestials—the god of a hundred sacrifices. Then, the powerful son of Pritha, getting down from the chariot, approached the Lord of the gods—his father—the punisher of Paka. A beautiful white umbrella with a golden staff was held over the chief of the celestials. He was fanned with a Chamara scented with heavenly fragrances. Many Gandharvas, led by Viswavasu and others, as well as bards and singers, and esteemed Brahmanas chanting Rik and Yajus hymns, praised him. The mighty son of Kunti bowed his head to the ground in respect upon approaching Indra. Indra embraced him with his round, strong arms. Taking his hand, Sakra made him sit beside him on a part of his own seat, the sacred seat worshipped by gods and Rishis. The lord of the celestials—the slayer of hostile heroes—smelled Arjuna’s head as he bent in humility and even lifted him onto his lap. Seated on Sakra’s throne on command of the god of a thousand eyes, Pritha’s son, full of unmatched energy, began to shine like a second Indra. Moved by affection, the slayer of Vritra comforted Arjuna, stroking his beautiful face with his own fragrant hands. The wielder of the thunderbolt gently patted and rubbed Arjuna’s handsome, powerful arms, which resembled golden pillars, hard from drawing bowstrings, enhancing the beauty of the gathering, much like the sun and moon in the sky—eyeing his son with delight, Indra seemed never satisfied. The more he looked, the more he wanted to gaze. Sitting together, father and son brightened the assembly, like the sun and moon illuminating the sky on the fourteenth day of the dark fortnight. A group of Gandharvas led by Tumvuru, skilled in sacred and profane music, sang many verses in melodious tones. Ghritachi, Menaka, Rambha, Purvachitti, Swayamprabha, Urvasi, Misrakesi, Dandagauri, Varuthini, Gopali, Sahajanya, Kumbhayoni, Prajagara, Chitrasena, Chitralekha, Saha, and Madhuraswana, along with thousands of others, with eyes like lotus petals, who captivated the hearts of those practicing intense austerities, performed there. With slim waists and wide, fair hips, they began to dance, showcasing various movements, shaking their bosoms, casting glances around, and exhibiting other charming poses capable of enchanting the hearts, wills, and minds of the spectators.”
SECTION XLIV
Vaisampayana said, “The gods and the Gandharvas then, understanding the wishes of India, procured an excellent Arghya and reverenced the son of Pritha in a hurry. And giving water to wash both his feet and face, they caused the prince to enter the palace of Indra. And thus worshipped, Jishnu continued to live in the abode of his father. And the son of Pandu continued all the while to acquire celestial weapons, together with the means of withdrawing them. And he received from the hands of Sakra his favourite weapon of irresistible force, viz., the thunder-bolt and those other weapons also, of tremendous roar, viz., the lightnings of heaven, whose flashes are inferable from the appearance of clouds and (the dancing of) peacocks. And the son of Pandu, after he had obtained those weapons, recollected his brothers. And at the command of Indra, however, he lived for full five years in heaven, surrounded by every comfort and luxury.
Vaisampayana said, “The gods and the Gandharvas, understanding India's wishes, quickly gathered a fine Arghya and hurried to honor the son of Pritha. They provided water to wash his feet and face and guided the prince into the palace of Indra. After receiving this worship, Jishnu stayed in his father's realm. During this time, the son of Pandu continued to acquire divine weapons and learned how to wield them. He received from Sakra his favorite weapon of immense power, the thunderbolt, along with other weapons that roared mightily, like the heavenly lightning, which are signaled by the appearance of clouds and the dancing of peacocks. After obtaining these weapons, the son of Pandu thought of his brothers. However, at Indra's command, he spent a full five years in heaven, surrounded by every comfort and luxury."
“After some time, when Arjuna had obtained all the weapons. Indra addressed him in due time, saying, ‘O son of Kunti, learn thou music and dancing from Chitrasena. Learn the instrumental music that is current among the celestials and which existeth not in the world of men, for, O son of Kunti, it will be to thy benefit. And Purandara gave Chitrasena as a friend unto Arjuna. And the son of Pritha lived happily in peace with Chitrasena. And Chitrasena instructed Arjuna all the while in music; vocal and instrumental and in dancing. But the active Arjuna obtained no peace of mind, remembering the unfair play at dice of Sakuni, the son of Suvala, and thinking with rage of Dussasana and his death. When however, his friendship with Chitrasena had ripened fully, he at times learned the unrivalled dance and music practised among the Gandharvas. And at last having learnt various kinds of dance and diverse species of music, both vocal and instrumental, that slayer of hostile heroes obtained no peace of mind remembering his brothers and mother Kunti.”
“After a while, once Arjuna had acquired all the weapons, Indra spoke to him at the right moment, saying, ‘O son of Kunti, learn music and dancing from Chitrasena. Pick up the instrumental music popular among the celestial beings that doesn’t exist in the human world, for it will benefit you. And Purandara has given Chitrasena as a friend to Arjuna.’ So, the son of Pritha lived happily and peacefully with Chitrasena. Chitrasena taught Arjuna all about music—both vocal and instrumental—and dancing. However, the restless Arjuna couldn't find peace of mind, haunted by the unfair game of dice played by Sakuni, the son of Suvala, and consumed with rage over Dussasana and his death. Yet, as his friendship with Chitrasena grew stronger, he occasionally mastered the exceptional dance and music practiced by the Gandharvas. Ultimately, after learning various types of dance and different forms of music, both vocal and instrumental, that slayer of his enemies still found no peace of mind, thinking of his brothers and mother Kunti.”
SECTION XLV
Vaisampayana said, “One day, knowing that Arjuna’s glances were cast upon Urvasi, Vasava, calling Chitrasena to himself, addressed him in private saying, ‘O king of Gandharvas, I am pleased; go thou as my messenger to that foremost of Apsaras, Urvasi, and let her wait upon that tiger among men, Phalguna. Tell her, saying these words of mine, ‘As through my instrumentality Arjuna hath learnt all the weapons and other arts, worshipped by all, so shouldst thou make him conversant with the arts of acquitting one’s self in female company.’ Thus addressed by Indra, the chief of the Gandharvas in obedience to that command of Vasava, soon went to Urvasi that foremost of Apsaras. And as he saw her, she recognised him and delighted him by the welcome she offered and the salutation she gave. And seated at ease he then smilingly addressed Urvasi, who also was seated at ease, saying, ‘Let it be known, O thou of fair hips, that I come hither despatched by the one sole lord of heaven who asketh of thee a favour. He who is known amongst gods and men for his many inborn virtues, for his grace, behaviour, beauty of person, vows and self-control; who is noted for might and prowess, and respected by the virtuous, and ready-witted; who is endued with genius and splendid energy, is of a forgiving temper and without malice of any kind; who hath studied the four Vedas with their branches, and the Upanishads, and the Puranas also; who is endued with devotion to his preceptors and with intellect possessed of the eight attributes, who by his abstinence, ability, origin and age, is alone capable of protecting the celestial regions like Mahavat himself; who is never boastful; who showeth proper respect to all; who beholdeth the minutest things as clearly as if those were gross and large; who is sweet-speeched; who showereth diverse kinds of food and drink on his friends and dependents; who is truthful, worshipped of all, eloquent, handsome, and without pride; who is kind to those devoted to him, and universally pleasing and dear to all; who is firm in promise; who is equal to even Mahendra and Varuna in respect of every desirable attribute, viz., Arjuna, is known to thee. O Urvasi, know thou that hero is to be made to taste the joys of heaven. Commanded by Indra, let him today obtain thy feet. Do this, O amiable one, for Dhananjaya is inclined to thee.’
Vaisampayana said, “One day, noticing that Arjuna was looking at Urvasi, Vasava called Chitrasena to him and privately said, ‘O king of the Gandharvas, I’m pleased; go as my messenger to that foremost of Apsaras, Urvasi, and let her attend to that tiger among men, Phalguna. Tell her these words of mine: ‘Just as Arjuna has learned all the weapons and skills revered by everyone through my guidance, so should you teach him the ways of behaving in the company of women.’ Following Indra’s command, the chief of the Gandharvas quickly went to Urvasi, the supreme Apsara. When he saw her, she recognized him and welcomed him warmly with her greetings. Seated comfortably, he then smiled at Urvasi, who was also relaxed, and said, ‘Let it be known, O you with graceful hips, that I come here sent by the one and only lord of heaven who asks you for a favor. He who is renowned among gods and mortals for his many innate virtues, grace, behavior, beauty, vows, and self-control; who is known for his strength and skill, respected by the righteous, and sharp-witted; who has talent and dazzling energy, is forgiving and holds no malice; who has studied the four Vedas and their branches, the Upanishads, and the Puranas; who is devoted to his teachers and possesses the intellect with the eight attributes, who through his self-restraint, abilities, lineage, and age is capable of protecting the celestial realms like Mahavat himself; who is never boastful; who shows respect to all; who sees even the smallest details as clearly as if they were large; who speaks sweetly; who provides various kinds of food and drink to his friends and dependents; who is truthful, worshipped by all, eloquent, handsome, and humble; who is kind to his followers and universally loved; who is firm in his promises; who is comparable even to Mahendra and Varuna in every desirable quality, namely Arjuna, is known to you. O Urvasi, know that this hero is meant to experience the pleasures of heaven. As commanded by Indra, let him receive your affection today. Do this, O lovely one, for Dhananjaya is drawn to you.’”
“Thus addressed, Urvasi of faultless features assumed a smiling face, and receiving the words of the Gandharva with high respect, answered with a glad heart, saying, ‘Hearing of the virtues that should adorn men, as unfolded by thee, I would bestow my favours upon any one who happened to possess them. Why should I not then, choose Arjuna for a lover? At the command of Indra, and for my friendship for thee, and moved also by the numerous virtues of Phalguna, I am already under the influence of the god of love. Go thou, therefore, to the place thou desirest. I shall gladly go to Arjuna.’”
“Having been addressed in this way, Urvasi, with her flawless features, smiled and, showing great respect for the Gandharva’s words, replied cheerfully, saying, ‘After hearing about the qualities that should characterize a man, as you have described, I would gladly offer my affection to anyone who possesses them. Why should I not choose Arjuna as my lover? At Indra's command, and out of my friendship for you, along with the many virtues of Phalguna, I am already under the spell of love. So go to where you wish. I will happily go to Arjuna.’”
SECTION XLVI
Vaisampayana said, ‘Having thus sent away the Gandharva successful in his mission, Urvasi of luminous smiles, moved by the desire of possessing Phalguna, took a bath. And having performed her ablutions, she decked herself in charming ornaments and splendid garlands of celestial odour. And inflamed by the god of love, and her heart pierced through and through by the shafts shot by Manmatha keeping in view the beauty of Arjuna, and her imagination wholly taken up by the thoughts of Arjuna, she mentally sported with him on a wide and excellent bed laid over with celestial sheets. And when the twilight had deepened and the moon was up, that Apsara of high hips sent out for the mansions of Arjuna. And in that mood and with her crisp, soft and long braids decked with bunches of flowers, she looked extremely beautiful. With her beauty and grace, and the charm of the motions of her eye-brows and of her soft accents, and her own moon like face, she seemed to tread, challenging the moon himself. And as she proceeded, her deep, finely tapering bosoms, decked with a chain of gold and adorned with celestial unguents and smeared with fragrant sandal paste, began to tremble. And in consequence of the weight of her bosoms, she was forced to slightly stoop forward at every step, bending her waist exceedingly beautiful with three folds. And her loins of faultless shape, the elegant abode of the god of love, furnished with fair and high and round hips and wide at their lower part as a hill, and decked with chains of gold, and capable of shaking the saintship of anchorites, being decked with thin attire, appeared highly graceful. And her feet with fair suppressed ankles, and possessing flat soles and straight toes of the colour of burnished copper and dorsum high and curved like tortoise back and marked by the wearing of ornaments furnished with rows of little bells, looked exceedingly handsome. And exhilarated with a little liquor which she had taken, and excited by desire, and moving in diverse attitudes and expressing a sensation of delight, she looked more handsome than usual. And though heaven abounded with many wonderful objects, yet when Urvasi proceeded in this manner, the Siddhas and Charanas and Gandharvas regarded her to be the handsomest object they had cast their eyes upon. And the upper half of her body clad in an attire of fine texture and cloudy hues, she looked resplendent like a digit of the moon in the firmament shrouded by fleecy clouds. And endued with the speed of the winds or the mind, she of luminous smiles soon reached the mansion of Phalguna, the son of Pandu. And, O best of men, Urvasi of beautiful eyes, having arrived at the gate of Arjuna’s abode, sent word through the keeper in attendance. And (on receiving permission), she soon entered that brilliant and charming palace. But, O monarch, upon beholding her at night in his mansion, Arjuna, with a fearstricken heart, stepped up to receive her with respect and as soon as he saw her, the son of Pritha, from modesty, closed his eyes. And saluting her, he offered the Apsara such worship as is offered unto a superior. And Arjuna said, ‘O thou foremost of the Apsaras, I reverence thee by bending my head down. O lady, let me know thy commands. I wait upon thee as thy servant.’”
Vaisampayana said, “After sending away the Gandharva who had succeeded in his task, Urvasi, with her bright smiles, filled with the desire for Arjuna, took a bath. After cleansing herself, she adorned herself with beautiful jewelry and splendid garlands that smelled heavenly. Driven by love, and her heart pierced by the arrows shot by Manmatha, captivated by Arjuna’s beauty, she imagined playing with him on a vast and exquisite bed made with celestial sheets. As twilight deepened and the moon rose, that stunning Apsara set off for Arjuna’s mansion. In that mood, with her soft, long hair adorned with flower bunches, she looked absolutely beautiful. With her grace and charm, the way her eyebrows moved, her soft voice, and her moon-like face, she seemed to eclipse the moon itself. As she walked, her graceful bosom, adorned with a gold chain and heavenly perfumes, trembled slightly. The weight of her bosom made her lean a bit forward with every step, accentuating her waist beautifully, which had three lovely folds. Her hips were perfectly shaped, a divine sight, wider at the bottom like a hill, adorned with gold chains, capable of tempting even the most ascetic. Her legs, with slender ankles and flat soles, were like burnished copper, with high, curved arches resembling a tortoise’s back and decorated with delicate bells, looked incredibly attractive. Slightly intoxicated and excited by desire, moving with joyful expressions, she appeared more beautiful than ever. Even with the many wonders in heaven, when Urvasi walked by, the Siddhas, Charanas, and Gandharvas deemed her the most beautiful sight they had ever seen. The upper part of her body draped in fine, cloudy fabric made her glow like a sliver of the moon hidden by soft clouds. Quick as the wind or thought, she soon arrived at the mansion of Phalguna, son of Pandu. And, O best of men, Urvasi, with her lovely eyes, reached the gate of Arjuna’s home and sent a message through the gatekeeper. Upon receiving permission, she entered the magnificent and charming palace. But, O monarch, upon seeing her that night in his home, Arjuna's heart raced with fear; he approached her respectfully, yet as soon as he laid eyes on her, the son of Pritha closed his eyes in humility. He honored her as one would honor a superior, bowing his head. Arjuna said, ‘O foremost of the Apsaras, I honor you with my bow. O lady, please tell me your wishes. I am here to serve you.’”
Vaisampayana continued, ‘Hearing these words of Phalguna, Urvasi became deprived of her senses. And she soon represented unto Arjuna all that had passed between her and the Gandharva, Chitrasena. And she said, ‘O best of men, I shall tell thee all that hath passed between me and Chitrasena, and why I have come hither. On account of thy coming here, O Arjuna, Mahendra had convened a large and charming assembly, in which celestial festivities were held. Unto that assembly came, O best of men, the Rudras and the Adityas and the Aswins and the Vasus. And there came also numbers of great Rishis and royal sages and Siddhas and Charanas and Yakshas and great Nagas. And, O thou of expansive eyes, the members of the assembly resplendent as fire or the sun or the moon, having taken their seats according to rank, honour, and prowess, O son of Sakra, the Gandharvas began to strike the Vinas and sing charming songs of celestial melody. And, O perpetuator of the Kuru race, the principal Apsaras also commenced to dance. Then, O son of Pritha, thou hadst looked on me only with a steadfast gaze. When that assembly of the celestials broke, commanded by thy father, the gods went away to their respective places. And the principal Apsaras also went away to their abodes, and others also, O slayer of foes, commanded by thy father and obtaining his leave. It was then that Chitrasena sent to me by Sakra, and arriving at my abode. O thou of eyes like lotus leaves, he addressed me, saying, ‘O thou of the fairest complexion, I have been sent unto thee by the chief of the celestials. Do thou something that would be agreeable to Mahendra and myself and to thyself also. O thou of fair hips, seek thou to please Arjuna, who is brave in battle even like Sakra himself, and who is always possessed of magnanimity.’ Even these, O son of Pritha, were his words. Thus, O sinless one, commanded by him and thy father also, I come to thee in order to wait upon thee, O slayer of foes. My heart hath been attracted by thy virtues, and am already under the influence of the god of love. And, O hero, even this is my wish, and I have cherished it for ever!”
Vaisampayana continued, “Hearing these words from Phalguna, Urvasi lost her senses. She soon told Arjuna everything that had happened between her and the Gandharva, Chitrasena. She said, ‘O best of men, I’ll share all that has transpired between Chitrasena and me, and why I’ve come here. Because you arrived, O Arjuna, Mahendra organized a grand and delightful assembly, where celestial celebrations took place. To that assembly came, O best of men, the Rudras, the Adityas, the Aswins, and the Vasus. Many great Rishis, royal sages, Siddhas, Charanas, Yakshas, and mighty Nagas were also present. And, O you with wide eyes, the members of the assembly, shining like fire or the sun or the moon, took their seats based on their rank, honor, and prowess. O son of Sakra, the Gandharvas began to play the Vinas and sing beautiful songs of celestial melody. And, O continuer of the Kuru race, the main Apsaras started to dance. Then, O son of Pritha, you only looked at me with a steady gaze. When that celestial assembly ended, commanded by your father, the gods returned to their places. The main Apsaras also went back to their homes, along with others, O slayer of foes, as instructed by your father and with his permission. It was then that Chitrasena was sent to me by Sakra, and upon reaching my place, O you with eyes like lotus petals, he spoke to me, saying, ‘O you with the fairest complexion, I have been sent to you by the chief of the celestials. Please do something that would please Mahendra and me, and yourself as well. O you with beautiful hips, try to win over Arjuna, who is brave in battle like Sakra himself, and who is always known for his generosity.’ Those were his words, O son of Pritha. Thus, O sinless one, following his and your father's instructions, I come to you to serve you, O slayer of foes. My heart has been drawn to your virtues, and I am already under the spell of the god of love. And, O hero, this is my desire, and I have cherished it forever!”
Vaisampayana continued, “While in heaven, hearing her speak in this strain, Arjuna was overcome with bashfulness. And shutting his ears with his hands, he said, ‘O blessed lady, fie on my sense of hearing, when thou speakest thus to me. For, O thou of beautiful face, thou art certainly equal in my estimation unto the wife of a superior. Even as Kunti here even this is my wish, and I have cherished it for ever!”
Vaisampayana continued, “While in heaven, hearing her talk like this, Arjuna felt shy. Covering his ears with his hands, he said, ‘O blessed lady, shame on my sense of hearing when you speak to me like this. For, O you with the beautiful face, you truly hold a place in my heart equal to that of a higher person’s wife. Just like Kunti here, this is my wish, and I have held onto it forever!”
[Some text is obviously missing here—JBH] of high fortune or Sachi the queen of Indra, art thou to me, O auspicious one, of this there is no doubt! That I had gazed particularly at thee, O blessed one, is true. There was a reason for it. I shall truly tell it to thee, O thou of luminous smiles! In the assembly I gazed at thee with eyes expanded in delight, thinking, ‘Even this blooming lady is the mother of the Kaurava race.’ O blessed Apsara, it behoveth thee not to entertain other feelings towards me, for thou art superior to my superiors, being the parent of my race.’”
[Some text is obviously missing here—JBH] of great fortune or Sachi, the queen of Indra, you are to me, O fortunate one, there’s no doubt about it! It’s true that I focused on you, O blessed one. There was a reason behind it, and I will honestly share it with you, O you with the radiant smiles! In the gathering, I looked at you with delight, thinking, ‘Even this beautiful lady is the mother of the Kaurava clan.’ O blessed Apsara, you shouldn’t have any other feelings towards me, as you are above my superiors, being the matriarch of my lineage."
“Hearing these words of Arjuna, Urvasi answered, saying, ‘O son of The chief of the celestials, we Apsaras are free and unconfined in our choice. It behoveth thee not, therefore, to esteem me as thy superior. The sons and grandsons of Puru’s race, that have come hither in consequence of ascetic merit do all sport with us, without incurring any sin. Relent, therefore, O hero, it behoveth thee not to send me away. I am burning with desire. I am devoted to thee. Accept me, O thou giver of proper respect.’”
"Hearing Arjuna's words, Urvasi replied, 'Oh son of the chief of the gods, we Apsaras are free to make our own choices. You shouldn't consider me superior to you. The sons and grandsons of Puru's lineage, who are here because of their ascetic achievements, play with us without any wrongdoing. So please, hero, don't send me away. I'm consumed with desire. I am devoted to you. Accept me, oh you who give proper respect.'"
“Arjuna replied, ‘O beautiful lady of features perfectly faultless, listen. I truly tell thee. Let the four directions and the transverse directions, let also the gods listen. O sinless one, as Kunti, or Madri, or Sachi, is to me, so art thou, the parent of my race, an object of reverence to me. Return, O thou of the fairest complexion: I bend my head unto thee, and prostrate myself at thy feet. Thou deservest my worship as my own mother; and it behoveth thee to protect me as a son.’”
“Arjuna replied, ‘O beautiful lady with flawless features, listen. I truly tell you. Let the four directions and the transverse directions, and even the gods, hear this. O pure one, just like Kunti, or Madri, or Sachi, is to me, so are you, the mother of my lineage, someone I deeply respect. Please return, O you with the fairest complexion: I bow my head to you and prostrate myself at your feet. You deserve my worship as my own mother; and it is fitting for you to protect me as a son.’”
Vaisampayana continued, “Thus addressed by Partha, Urvasi was deprived of her senses by wrath. Trembling with rage, and contracting her brows, she cursed Arjuna, saying, ‘Since thou disregardest a woman come to thy mansion at the command of thy father and of her own motion—a woman, besides, who is pierced by the shafts of Kama, therefore, O Partha, thou shalt have to pass thy time among females unregarded, and as a dancer, and destitute of manhood and scorned as a eunuch.’”
Vaisampayana continued, “After Partha spoke, Urvasi was filled with rage. Shaking with anger and furrowing her brows, she cursed Arjuna, saying, ‘Since you disregard a woman who comes to your home at the request of your father and by her own choice—a woman who is already struck by the arrows of love, therefore, O Partha, you will have to spend your time among women unnoticed, as a dancer, lacking manhood and mocked like a eunuch.’”
Vaisampayana continued, “Having cursed Arjuna thus, Urvasi’s lips still quivered in anger, herself breathing heavily all the while. And she soon returned to her own abode. And that slayer of foes, Arjuna also sought Chitrasena without loss of time. And having found him, he told him all that had passed between him and Urvasi in the night. And he told Chitrasena everything as it had happened, repeatedly referring to the curse pronounced upon him. And Chitrasena also represented everything unto Sakra. And Harivahana, calling his son unto himself in private, and consoling him in sweet words, smilingly said, ‘O thou best of beings, having obtained thee, O child, Pritha hath to-day become a truly blessed mother. O mighty-armed one, thou hast now vanquished even Rishis by the patience and self-control. But, O giver of proper respect, the curse that Urvasi hath denounced on thee will be to thy benefit,
Vaisampayana continued, “After cursing Arjuna, Urvasi’s lips still trembled with anger, and she was breathing heavily the whole time. She soon went back to her own place. The fierce warrior, Arjuna, quickly sought out Chitrasena. Once he found him, he relayed everything that had happened between him and Urvasi that night. He described everything as it occurred, repeatedly mentioning the curse laid upon him. Chitrasena then shared all this with Sakra. Harivahana, privately calling his son to him and comforting him with kind words, said with a smile, ‘O best of beings, having you, O child, today Pritha has truly become a blessed mother. O mighty one, you have now even outdone the Rishis with your patience and self-control. But, O one who gives respect where it’s due, the curse that Urvasi has placed on you will ultimately be for your benefit,’”
O child, and stand thee in good stead. O sinless one, ye will have on earth to pass the thirteenth year (of your exile), unknown to all. It is then that thou shalt suffer the curse of Urvasi. And having passed one year as a dancer without manhood, thou shalt regain thy power on the expiration of the term.’”
O child, stand strong. O pure one, you will spend your thirteenth year (of your exile) on earth, unknown to anyone. It is during this time that you will endure the curse of Urvasi. After spending one year as a dancer without your masculinity, you will regain your strength when the time is up.’”
“Thus addressed by Sakra, that slayer of hostile heroes, Phalguna, experienced great delight and ceased to think of the curse. And Dhananjaya, the son of Pandu, sported in regions of heaven with the Gandharva Chitrasena of great celebrity.”
“After being spoken to by Sakra, the slayer of enemy heroes, Phalguna felt immense joy and stopped worrying about the curse. Dhananjaya, the son of Pandu, enjoyed his time in the heavens with the famous Gandharva Chitrasena.”
“The desires of the man that listeneth to this history of the son of Pandu never run after lustful ends. The foremost of men, by listening to this account of the awfully pure conduct of Phalguna, the son of the lord of the celestials, become void of pride and arrogance and wrath and other faults, and ascending to heaven, sport there in bliss.”
“The desires of the man who listens to this story about the son of Pandu never chase after selfish pleasures. The greatest of men, by hearing this account of the incredibly pure behavior of Phalguna, the son of the lord of the celestials, become free from pride, arrogance, anger, and other faults, and after ascending to heaven, enjoy happiness there.”
SECTION XLVII
Vaisampayana said, “One day, the great Rishi Lomasa in course of his wanderings, went to the abode of Indra, desirous of beholding the lord of the celestials. And the great Muni, having approached the chief of the gods, bowed to him respectfully. And he beheld the son of Pandu occupying half of the seat of Vasava. And worshipped by the great Rishis, that foremost of Brahmanas sat on an excellent seat at the desire of Sakra. And beholding Arjuna seated on Indra’s seat, the Rishi began to think as to how Arjuna who was a Kshatriya had attained to the seat of Sakra himself. What acts of merit had been performed by him and what regions, had been conquered by him (by ascetic merit), that he had obtained a seat that was worshipped by the gods themselves? And as the Rishi was employed with these thoughts, Sakra, the slayer of Vritra, came to know of them. And having known them, the lord of Sachi addressed Lomasa with a smile and said, ‘Listen, O Brahmarshi, about what is now passing in thy mind. This one is no mortal though he hath taken his birth among men. O great Rishi, the mighty-armed hero is even my son born of Kunti. He hath come hither, in order to acquire weapons for some purpose. Alas! dost thou not recognise him as an ancient Rishi of the highest merit? Listen to me, O Brahamana, as I tell thee who is and why he hath come to me. Those ancient and excellent Rishis who were known by the names of Nara and Narayana are, know, O Brahmana, none else than Hrishikesa and Dhananjaya. And those Rishis, celebrated throughout the three worlds, and known by the names of Nara and Narayana have, for the accomplishment of a certain purpose, been born on earth—for the acquisition of virtue. That sacred asylum which even gods and illustrious Rishis are not competent to behold, and which is known throughout the world by the name of Vadari, and situate by the source of the Ganga, which is worshipped by the Siddhas and the Charanas, was the abode, O Brahmana, of Vishnu and Jishnu. Those Rishis of blazing splendour have, O Brahmarshi, at my desire, been born on earth, and endued with mighty energy, will lighten the burden thereof. Besides this, there are certain Asuras known as Nivatakavachas, who, proud of the boon they have acquired, are employed in doing us injuries. Boastful of their strength, they are even now planning the destruction of the gods, for, having received a boon, they no longer regard the gods. Those fierce and mighty Danavas live in the nether regions. Even all the celestials together are incapable of fighting with them. The blessed Vishnu—the slayer of Madhu—he, indeed who is known on earth as Kapila, and whose glance alone, O exalted one, destroyed the illustrious sons of Sagara, when they approached him with loud sounds in the bowels of the earth,—that illustrious and invincible Hari is capable, O Brahmana of doing us a great service. Either he or Partha or both may do us that great service, without doubt. Verily as the illustrious Hari had slain the Nagas in the great lake, he, by sight alone, is capable of slaying those Asuras called the Nivatakavachas, along with their followers. But the slayer of Madhu should not be urged when the task is insignificant. A mighty mass of energy that he is. It swelleth to increasing proportions, it may consume the whole universe. This Arjuna also is competent to encounter them all, and the hero having slain them in battle, will go back to the world of men. Go thou at my request to earth. Thou wilt behold the brave Yudhishthira living in the woods of Kamyaka. And for me tell thou the virtuous Yudhishthira of unbaffled prowess in battle, that he should not be anxious on account of Phalguna, for that hero will return to earth a thorough master of weapons, for without sanctified prowess of arms, and without skill in weapons, he would not be able to encounter Bhishma and Drona and others in battle. Thou wilt also represent unto Yudhishthira that the illustrious and mighty-armed Gudakesa, having obtained weapons, hath also mastered the science of celestial dancing and music both instrumental and vocal. And thou wilt also tell him, O king of men, O slayer of foes, thyself also, accompanied by all thy brothers, should see the various sacred shrines. For having bathed in different sacred waters, thou wilt be cleansed from thy sins, and the fever of thy heart will abate. And then thou wilt be able to enjoy thy kingdom, happy in the thought that thy sins have been washed off. And, O foremost of Brahmanas, endued with ascetic power, it behoveth thee also to protect Yudhishthira during his wandering over the earth. Fierce Rakshasas ever live in mountain fastnesses and rugged steppes. Protect thou the king from those cannibals.’
Vaisampayana said, “One day, the great sage Lomasa, during his travels, went to the residence of Indra, eager to see the lord of the heavens. Approaching the chief of the gods, the great sage bowed respectfully. He noticed the son of Pandu sharing half of Indra's seat. Surrounded by the greatest sages, that top Brahmana was seated on a magnificent throne by Indra's request. Observing Arjuna on Indra’s seat, the sage pondered how a Kshatriya like Arjuna could attain a place reserved for Indra himself. What good deeds had he done, and what lands had he claimed through his ascetic merit to earn a seat honored by the gods? As the sage was deep in thought, Indra, the slayer of Vritra, became aware of his contemplation. Understanding this, the lord of Sachi addressed Lomasa with a smile and said, ‘Listen, O Brahmarshi, to what’s on your mind. This is no ordinary mortal, though he is born among men. O great sage, this mighty-armed hero is my son born of Kunti. He has come here to obtain weapons for a purpose. Don’t you recognize him as an ancient sage of the highest merit? Let me tell you who he is and why he has come to me. The ancient and revered sages known as Nara and Narayana are none other than Hrishikesa and Dhananjaya. These sages, celebrated across the three worlds, have been born on earth for a specific purpose—to acquire virtue. That sacred retreat, which even the gods and illustrious sages cannot behold, known throughout the world as Vadari and located by the source of the Ganga, worshipped by the Siddhas and Charanas, was the dwelling of Vishnu and Jishnu. Those blazing sages have, at my request, taken birth on earth and, endowed with great energy, will help lighten its burden. Besides this, there are certain Asuras called Nivatakavachas, who, proud of their acquired boons, are causing us harm. Boastful of their strength, they are scheming to destroy the gods, as they no longer regard them. These fierce mighty Danavas live in the underworld, and even all the celestials together cannot defeat them. The blessed Vishnu—the slayer of Madhu—known on earth as Kapila, whose mere glance, O exalted one, destroyed the renowned sons of Sagara when they approached him with loud calls in the bowels of the earth,—that illustrious and invincible Hari can do us a great service. Either he or Arjuna, or both, can certainly help us. Truly, just as illustrious Hari defeated the Nagas in the great lake, he can slay the Nivatakavachas and their followers with just a glance. But the slayer of Madhu should not be compelled for trivial tasks; he is an immense force. His energy swells endlessly, potentially consuming the entire universe. Arjuna too is capable of confronting them all, and after defeating them in battle, he will return to the world of men. Go to earth at my request. You will find the brave Yudhishthira living in the Kamyaka forest. Tell the virtuous Yudhishthira, unmatched in battle, not to worry about Phalguna, for that hero will return to earth fully skilled in weapons; without the power of arms and weapon mastery, he wouldn’t be able to face Bhishma and Drona and others in battle. You will also inform Yudhishthira that the mighty-armed Gudakesa, after acquiring weapons, has mastered the arts of celestial dance and music, both instrumental and vocal. You should also tell him, O king of men, O slayer of foes, that you, along with all your brothers, should visit various sacred shrines. By bathing in different sacred waters, you will cleanse yourself of sins, and the tumult in your heart will ease. Only then will you be able to enjoy your kingdom, content in the knowledge that your sins have been washed away. And, O foremost of Brahmanas, endowed with ascetic power, it is your duty to protect Yudhishthira during his wanderings on earth. Fierce Rakshasas dwell in mountain fastnesses and rugged plains. Guard the king against those cannibals.”
“After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently addressed that Rishi, saying, ‘Protect thou ever the son of Pandu. O best of men, let the king, O great Rishi, protected by thee, visit the various places of pilgrimage and give away unto Brahmanas in charity.’”
“After Mahendra spoke this to Lomasa, Vibhatsu also respectfully addressed the sage, saying, ‘Always protect the son of Pandu. O greatest of men, let the king, with your protection, visit different pilgrimage sites and generously donate to the Brahmanas.’”
Vaisampayana continued, “The mighty ascetic Lomasa, having answered both saying, ‘So be it,’ set out for the earth, desirous of arriving at Kamvaka. And having arrived at those woods, he beheld the slayer of foes and son of Kunti, king Yudhishthira the just, surrounded by ascetics and his younger brothers.”
Vaisampayana continued, “The powerful ascetic Lomasa, having replied to both with, ‘Sure,’ set off for the earth, eager to reach Kamvaka. Upon arriving at the woods, he saw the foe-slayer and son of Kunti, King Yudhishthira the Just, surrounded by ascetics and his younger brothers.”
SECTION XLVIII
Janamejaya said, “These feats of Pritha’s son endued with immeasurable energy, were certainly marvellous. O Brahmana, what did Dhritarashtra of great wisdom say, when he heard of them?”
Janamejaya said, “These remarkable feats of Pritha’s son, who is filled with endless energy, were truly amazing. O Brahmana, what did the wise Dhritarashtra say when he learned about them?”
Vaisampayana said, “Amvika’s son, king Dhritarashtra, having heard of Arjuna’s arrival and stay at Indra’s abode, from Dwaipayana, that foremost of Rishis, spake unto Sanjaya, saying, ‘O charioteer, dost thou know in detail the acts of the intelligent Arjuna, of which I have heard from beginning to end? O charioteer, my wretched and sinful son is even now engaged in a policy of the most vulgar kind. Of wicked soul, he will certainly depopulate the earth. The illustrious person whose words even in jest are true, and who hath Dhananjaya to fight for him, is sure to win the three worlds. Who that is even beyond the influence of Death and Decay will be able to stay before Arjuna, when he will scatter his barbed and sharp-pointed arrows whetted on stone? My wretched sons, who have to fight with the invincible Pandavas are indeed, all doomed. Reflecting day and night, I see not the warrior amongst us that is able to stay in battle before the wielder of the Gandiva. If Drona, or Karna, or even Bhishma advance against him in battle, a great calamity is likely to befall the earth. But even in that case, I see not the way to our success Karna is kind and forgetful. The preceptor Drona is old, and the teacher (of Arjuna) Arjuna, however, is wrathful, and strong, and proud, and of firm and steady prowess. As all these warriors are invincible, a terrible fight will take place between them. All of them are heroes skilled in weapons and of great reputation. They would not wish for the sovereignty of the world, if it was to be purchased by defeat. Indeed, peace will be restored only on the death of these or of Phalguna. The slayer of Arjuna, however, existeth not, nor doth one that can vanquish him. Oh, how shall that wrath of his which hath myself for its object be pacified. Equal unto the chief of the celestials, that hero gratified Agni at Khandava and vanquished all the monarchs of the earth on the occasion of the great Rajasuya. O Sanjaya, the thunder-bolt falling on the mountain top, leaveth a portion unconsumed; but the shafts, O child, that are shot by Kiriti leave not a rack behind. As the rays of the sun heat this mobile and immobile universe, so will the shafts shot by Arjuna’s hands scorch my sons. It seemeth to me that the Chamus of the Bharatas, terrified at the clatter of Arjuna’s chariot-wheels, are already broken through in all directions. Vidhatri hath created Arjuna as an all-consuming Destroyer. He stayeth in battle as a foe, vomitting and scattering swarms of arrows. Who is there that will defeat him?”
Vaisampayana said, “Amvika’s son, King Dhritarashtra, after hearing from Dwaipayana, the foremost Rishi, about Arjuna’s arrival and stay at Indra’s abode, said to Sanjaya, ‘O charioteer, do you know in detail the deeds of the clever Arjuna that I’ve heard from start to finish? O charioteer, my miserable and sinful son is currently involved in the most disgraceful schemes. With his wicked soul, he will surely decimate the earth. The illustrious person whose words are always true, even when joking, and who has Dhananjaya to fight for him, is bound to conquer the three worlds. Who—beyond the reach of Death and Decay—could stand against Arjuna when he unleashes his barbed and sharp arrows ground on stone? My unfortunate sons, who must battle the unbeatable Pandavas, are truly doomed. Day and night, I can’t find a warrior among us who can withstand the fight with the wielder of the Gandiva. If Drona, or Karna, or even Bhishma charge at him in battle, a great disaster is likely to befall the earth. But even then, I don’t see a path to our victory. Karna is kind and forgetful. The teacher Drona is old, and Arjuna, the disciple, is fierce, strong, proud, and boastful, with unwavering prowess. Since all these warriors are invincible, a catastrophic fight will occur between them. They are all heroes skilled in weaponry and with great reputations. They wouldn’t want to rule the world if it meant sacrificing defeat. Indeed, peace will only return with the death of either them or Phalguna. But the slayer of Arjuna doesn’t exist, nor is there anyone who can overcome him. Oh, how can that wrath aimed at me be calmed? Like the chief of the celestial beings, that hero pleased Agni at Khandava and defeated all the kings of the earth during the grand Rajasuya. O Sanjaya, a thunderbolt striking a mountaintop leaves something unconsumed; but the arrows, oh child, shot by Kiriti leave no trace behind. Just as the sun’s rays heat this mobile and immobile universe, so will the arrows from Arjuna’s hands scorch my sons. It seems to me that the Chariots of the Bharatas, frightened by the sound of Arjuna’s chariot wheels, are already breaking apart in every direction. Vidhatri has created Arjuna as a consuming Destroyer. In battle, he appears as an enemy, spewing and unleashing swarms of arrows. Who can possibly defeat him?”
SECTION XLIX
“Sanjaya said, ‘That which hath been uttered by thee, O king, with respect to Duryodhana is all true. Nothing that thou hast said, O lord of the earth, is untrue. The Pandavas of immeasurable energy have been filled with rage at the sight of Krishna their wedded wife of pure fame—brought in the midst of the assembly. Hearing also those cruel words of Dussasana and Karna, they have been so incensed, O king, that they will not, I ween, forgive (the Kurus) on my account. I have heard, O king, how Arjuna hath gratified in battle by means of his bow the god of gods—Sthanu of eleven forms. The illustrious lord of all the gods—Kapardin himself—desirous of testing Phalguna, fought with him, having assumed the guise of a Kirata. And there it was that the Lokapala, in order to give away their weapons unto that bull of the Kuru race, showed themselves unto him of undeteriorating prowess. What other man on earth, except Phalguna, would strive to have a sight of these gods in their own forms? And, O king, who is there that will weaken in battle Arjuna, who could not be weakened by Maheswara himself possessed of eight forms? Thy sons, having dragged Draupadi, and thereby incensed the sons of Pandu, have brought this frightful and horrifying calamity upon themselves. Beholding Duryodhana showing both his thighs unto Draupadi, Bhima said with quivering lips, ‘wretch! those thighs of thine will I smash with my fierce descending mace, on the expiration of thirteen years.’ All the sons of Pandu are the foremost of smiters; all of them are of immeasurable energy; all of them are well-versed in every kind of weapons. For these, they are incapable of being vanquished even by the gods. Incensed at the insult offered to their wedded wife, Pritha’s sons, urged by wrath, will, I ween, slay all thy sons in battle.’
"Sanjaya said, ‘What you’ve said, O king, about Duryodhana is completely true. Nothing you’ve said, O lord of the earth, is false. The Pandavas, filled with immense energy, are furious at the sight of Krishna, their pure-famed wife, brought into the assembly. After hearing those cruel words from Dussasana and Karna, they are so enraged, O king, that they will not, I believe, forgive the Kurus on my account. I have heard, O king, how Arjuna has pleased the god of gods—Sthanu, who has eleven forms—through his bow in battle. The illustrious lord of all the gods—Kapardin himself—wanting to test Phalguna, fought with him while disguised as a Kirata. It was there that the Lokapala, to give their weapons to that great warrior of the Kuru line, revealed themselves to him of unyielding strength. What other man on earth, except Phalguna, would strive to see these gods in their true forms? And, O king, who can weaken Arjuna in battle, who could not be weakened even by Maheswara himself, who has eight forms? Your sons, having dragged Draupadi and enraged the sons of Pandu, have brought this terrible calamity upon themselves. Seeing Duryodhana expose both his thighs to Draupadi, Bhima said with trembling lips, ‘Wretch! Those thighs of yours I will smash with my fierce descending mace at the end of thirteen years.’ All the sons of Pandu are the greatest fighters; they are all immensely powerful; they are all well-versed in every kind of weapon. Because of this, they cannot be defeated even by the gods. Enraged by the insult to their wife, Pritha’s sons, pushed by fury, will, I believe, kill all your sons in battle.’"
“Dhritarashtra said, ‘O charioteer, what mischief hath been done by Karna uttering those cruel words, to the sons of Pandu! Was not the enmity sufficient that was provoked by bringing Krishna into the assembly? How can my wicked sons live, whose eldest brother and preceptor walketh not in the path of righteousness? Seeing me void of eye-sight, and incapable of exerting myself actively, my wretched son, O charioteer, believeth me to be a fool, and listeneth not to my words. Those wretches also that are his counsellors, viz., Karna and Suvala, and others, always pander to his vices, as he is incapable of understanding things rightly. The shafts that Arjuna of immeasurable prowess may lightly shoot, are capable of consuming all my sons, leave alone those shafts that he will shoot, impelled by anger. The arrows urged by the might of Arjuna’s arms and shot from his large bow, and inspired with mantras capable of converting them into celestial weapons can chastise the celestials themselves. He who hath for his counsellor and protector and friend that smiter of sinful men—the lord of the three worlds—Hari himself—encountereth nothing that he cannot conquer. This, O Sanjaya, is most marvellous in Arjuna that, as we have heard, he hath been clasped by Mahadeva in his arms. That also which Phalguna, assisted by Damodara did of old towards helping Agni in the conflagration of Khandava, hath been witnessed by all the world. When, therefore, Bhima and Partha and Vasudeva of the Satwata race become enraged, surely my sons along with their friends and the Suvalas are all unequal to fight with them.’”
“Dhritarashtra said, ‘O charioteer, what trouble has Karna caused by saying those harsh words to the sons of Pandu! Wasn’t the hostility enough that was stirred up by bringing Krishna into the assembly? How can my wicked sons survive when their oldest brother and teacher does not walk the path of righteousness? Seeing that I am blind and unable to act, my miserable son, O charioteer, thinks I am a fool and ignores my words. Those vile advisers of his, like Karna and Suvala, always encourage his wrongdoings because he cannot understand things correctly. The arrows that Arjuna, who has unmatched skill, might casually shoot can wipe out all my sons, let alone those arrows he will shoot when fueled by anger. The arrows propelled by Arjuna's mighty arms and launched from his large bow, enhanced with mantras that can turn them into celestial weapons, can even challenge the gods themselves. He who has as his adviser and protector the destroyer of evil—Hari himself, the lord of the three worlds—faces nothing he cannot defeat. This, O Sanjaya, is most astonishing about Arjuna: as we have heard, he has been embraced by Mahadeva. What Phalguna did long ago, with the help of Damodara, to assist Agni in the Khandava fire has been witnessed by the whole world. Therefore, when Bhima, Partha, and Vasudeva from the Satwata lineage get angry, surely my sons, along with their friends and Suvala, are no match for them.’”
SECTION L
Janamejaya said, “Having sent the heroic sons of Pandu into exile, these lamentations, O Muni, of Dhritarashtra were perfectly futile. Why did the king permit his foolish son Duryodhana to thus incense those mighty warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food of the sons of Pandu, while they lived in the woods? Was it of the wilderness, or was it the produce of cultivation?”
Janamejaya said, “After sending the brave sons of Pandu into exile, the complaints of Dhritarashtra were completely pointless, O Muni. Why did the king allow his foolish son Duryodhana to provoke those powerful warriors, the sons of Pandu? Please tell us, O Brahmana, what did the sons of Pandu eat while they were living in the woods? Was it food from the wild, or was it cultivated produce?”
Vaisampayana said, “Those bulls among men, collecting the produce of the wilderness and killing the deer with pure arrows, first dedicated a portion of the food to the Brahmanas, and themselves are the rest. For, O king, while those heroes wielding large bows lived in the woods, they were followed by Brahmanas of both classes, viz., those worshipping with fire and those worshipping without it. And there were ten thousand illustrious Snataka Brahmanas, all conversant with the means of salvation, whom Yudhishthira supported in the woods. And killing with arrows Rurus and the black deer and other kinds of clean animals of the wilderness, he gave them unto those Brahmanas. And no one that lived with Yudhishthira looked pale or ill, or was lean or weak, or was melancholy or terrified. And the chief of the Kurus—the virtuous king Yudhishthira—maintained his brothers as if they were his sons, and his relatives as if they were his uterine brothers. And Draupadi of pure fame fed her husbands and the Brahmanas, as if she was their mother; and last of all took her food herself. And the king himself wending towards the east, and Bhima, towards the south, and the twins, towards the west and the north, daily killed with bow in hand the deer of the forest, for the sake of meat. And it was that the Pandavas lived for five years in the woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all the while in study and prayers and sacrifices.”
Vaisampayana said, “Those great men, gathering food from the wilderness and hunting deer with sharp arrows, first offered a portion of the food to the Brahmins and kept the rest for themselves. For, O king, while those heroes with their large bows lived in the forest, they were accompanied by Brahmins of both types, those who worshipped with fire and those who did not. There were ten thousand distinguished Snataka Brahmins, all knowledgeable about the paths to salvation, whom Yudhishthira supported in the woods. After hunting Rurus, black deer, and other clean animals, he provided them to those Brahmins. No one living with Yudhishthira looked pale or sick, was thin or weak, or appeared sad or scared. The leader of the Kurus—the virtuous king Yudhishthira—cared for his brothers as if they were his sons, and for his relatives as if they were his own brothers. Draupadi, of pure reputation, fed her husbands and the Brahmins as if she were their mother, and only afterward took food for herself. The king himself went east, Bhima headed south, and the twins went west and north, daily hunting deer for meat. Thus, the Pandavas lived for five years in the Kamyaka woods, worried about Arjuna’s absence, while remaining engaged in study, prayers, and sacrifices.”
SECTION LI
Vaisampayana said, “That bull among men—Dhritarashtra—the son of Amvika, having heard of this wonderful way of life—so above that of men—of the sons of Pandu, was filled with anxiety and grief. And overwhelmed with melancholy and sighing heavily and hot, that monarch, addressing his charioteer Sanjaya, said, ‘O charioteer, a moment’s peace I have not, either during the day or the night, thinking of the terrible misbehaviour of my sons arising out of their past gambling, and thinking also of the heroism, the patience, the high intelligence, the unbearable prowess, and the extraordinary love unto one another of the sons of Pandu. Amongst the Pandavas, the illustrious Nakula and Sahadeva, of celestial origin and equal unto the chief himself of the celestials in splendour, are invincible in battle. They are firm in the wielding of weapons, capable of shooting at a long distance, resolute in battle, of remarkable lightness of hand, of wrath that is not easily quelled, possessed of great steadiness, and endued with activity. Possessed of the prowess of lions and unbearable as the Aswins themselves, when they will come to the field of battle with Bhima and Arjuna in front, I see, O Sanjaya, that my soldiers will all be slain without a remnant. Those mighty warriors of celestial origin, unrivalled in battle by anybody, filled with rage at the remembrance of that insult to Draupadi, will show no forgiveness. The mighty warriors of the Vrishnis also, and the Panchalas of great energy, and the sons of Pritha themselves, led by Vasudeva of unbaffled prowess, will blast my legions. O charioteer, all the warriors on my side assembled together, are not competent to bear the impetus of the Vrishnis alone when commanded by Rama and Krishna. And amongst them will move that great warrior Bhima of terrible prowess, armed with his iron mace held on high and capable of slaying every hero. And high above the din will be heard the twang of the Gandiva loud as the thunder of heaven. The impetus of Bhima’s mace and the loud twang of the Gandiva are incapable of being stood against by any of the kings on my side. It is then, O Sanjaya, that obedient as I have been to the voice of Duryodhana, I shall have to call back the rejected counsels of my friends—counsels that I should have attended to in time.’”
Vaisampayana said, “That great man—Dhritarashtra—the son of Amvika, after hearing about the extraordinary way of life of the Pandu sons, felt anxious and sorrowful. Overwhelmed with sadness, sighing heavily and feeling hot, that king turned to his charioteer Sanjaya and said, 'O charioteer, I haven't had a moment of peace, neither day nor night, thinking about my sons’ terrible behavior stemming from their past gambling, and also reflecting on the bravery, patience, intelligence, unwavering strength, and extraordinary love for each other shown by the Pandu brothers. Among the Pandavas, the renowned Nakula and Sahadeva, with their celestial origins and brilliance rivaling even the chief of the gods, are unbeatable in battle. They are skilled with weapons, adept at long-range shooting, determined in combat, remarkably quick, easily enraged, incredibly steady, and full of energy. With the prowess of lions and as fierce as the Aswins themselves, when they charge into battle led by Bhima and Arjuna, I fear, O Sanjaya, that my soldiers will be completely wiped out. These mighty warriors of celestial descent, unmatched in battle, filled with rage over the insult to Draupadi, will show no mercy. The powerful warriors from the Vrishni clan, the energetic Panchalas, and the sons of Pritha themselves, led by the indomitable Vasudeva, will decimate my forces. O charioteer, all the warriors on my side gathered together cannot withstand the assault of the Vrishnis, especially under the command of Rama and Krishna. Among them will be that great warrior Bhima with his fearsome strength, holding his iron mace high and ready to slay any hero. Above the noise, the sound of his bow, the Gandiva, will ring out like thunder. No king on my side can withstand the force of Bhima’s mace or the loud snap of the Gandiva. It is then, O Sanjaya, that despite my obedience to Duryodhana's call, I will have to reconsider the advice of my friends—advice I should have taken seriously earlier.’”
Sanjaya said, “This hath been thy great fault, O king, viz., that though capable, thou didst not, from affection prevent thy son from doing what he hath done. The slayer of Madhu, that hero of unfading glory, hearing that the Pandavas had been defeated at dice, soon went to the woods of Kamyaka and consoled them there. And Draupadi’s sons also headed by Dhrishtadyumna, and Virata, and Dhrishtaketu, and those mighty warriors, the Kekayas, all went there. All that was said by these warriors at the sight of Pandu’s son defeated at dice, was learnt by me through our spies. I have also told thee all, O king. When the slayer of Madhu met the Pandavas, they requested him to become the charioteer of Phalguna in battle. Hari himself, thus requested, answered them, saying, ‘so be it.’ And even Krishna himself beholding the sons of Pritha dressed in deer skins, became filled with rage, and addressing Yudhishthira, said, ‘That prosperity which the sons of Pritha had acquired at Indraprastha, and which, unobtainable by other kings, was beheld by me at the Rajasuya sacrifice, at which, besides, I saw all kings, even those of the Vangas and Angas and Paundras and Odras and Cholas and Dravidas and Andhakas, and the chiefs of many islands and countries on the sea-board as also of frontier states, including the rulers of the Sinhalas, the barbarous mlecchas, the natives of Lanka, and all the kings of the West by hundreds, and all the chiefs of the sea-coast, and the kings of the Pahlavas and the Daradas and the various tribes of the Kiratas and Yavanas and Sakras and the Harahunas and Chinas and Tukharas and the Sindhavas and the Jagudas and the Ramathas and the Mundas and the inhabitants of the kingdom of women and the Tanganas and the Kekayas and the Malavas and the inhabitants of Kasmira, afraid of the prowess of your weapons, present in obedience to your invitation, performing various offices,—that prosperity, O king, so unstable and waiting at present on the foe, I shall restore to thee, depriving thy foe of his very life. I shall, O chief of the Kurus, assisted by Rama and Bhima and Arjuna and the twins and Akrura and Gada and Shamva and Pradyumna and Ahuka and the heroic Dhrishtadyumna and the son of Sisupala, slay in battle in course of a day Duryodhana and Karna and Dussasana and Suvala’s son and all others who may fight against us. And thou shalt, O Bharata, living at Hastinapura along with thy brothers, and snatching from Dhritarashtra’s party the prosperity they are enjoying, rule this earth.’ Even these, O king, were Krishna’s words unto Yudhishthira, who, on the conclusion of Krishna’s speech, addressed him in that meeting of heroes and in the hearing of all those brave warriors headed by Dhrishtadyumna, saying, ‘O Janardana, I accept these words of thine as truth. O thou of mighty arms, do thou, however, slay my enemies along with all their followers on the expiry of thirteen years. O Kesava, promise this truly unto me. I promised in the presence of the king to live in the forest as I am now living.’ Consenting to these words of king Yudhishthira the just, his counsellors headed by Dhrishtadyumna soon pacified the incensed Kesava with sweet words and expressions suitable to the occasion. And they also said unto Draupadi of pure deeds in the hearing of Vasudeva himself, these words, ‘O lady, in consequence of thy anger, Duryodhana shall lay down his life. We promise it, O thou of the fairest complexion. Therefore, grieve no more. O Krishna, those that mocked thee, beholding thee won at dice, shall reap the fruit of their act. Beasts of prey and birds shall eat their flesh, and mock them thus. Jackals and vultures will drink their blood. And, O Krishna, thou shalt behold the bodies of those wretches that dragged thee by the hair prostrate on the earth, dragged and eaten by carnivorous animals. They also that gave thee pain and disregarded thee shall lie on the earth destitute of their heads, and the earth herself shall drink their blood.’ These and other speeches of various kinds were uttered there, O king, by those bulls of the Bharata race. All of them are endued with energy and bravery, and marked with the marks of battle. On the expiration of the thirteenth year, those mighty warriors, chosen by Yudhishthira and headed by Vasudeva, will come (to the field of battle). Rama and Krishna and Dhananjaya and Pradyumna and Shamva and Yuyudhana and Bhima and the sons of Madri and the Kekaya princes and the Panchala princes, accompanied by the king of Matsya, these all, illustrious and celebrated and invincible heroes, with their followers and troops, will come. Who is there that, desiring to live, will encounter these in battle, resembling angry lions of erect manes?’
Sanjaya said, “This has been your great mistake, O king, that despite being capable, you did not, out of affection, stop your son from doing what he has done. The slayer of Madhu, that hero of everlasting glory, upon hearing that the Pandavas had lost at dice, quickly went to the Kamyaka forest to console them. Draupadi's sons, led by Dhrishtadyumna, along with Virata, Dhrishtaketu, and the mighty warriors of the Kekayas, all went there. Everything that was said by these warriors when they saw Pandu’s son defeated at dice was reported to me by our spies. I have shared it all with you, O king. When the slayer of Madhu met the Pandavas, they asked him to be the charioteer of Phalguna in battle. Hari himself, thus requested, replied, ‘So be it.’ Even Krishna, seeing the sons of Pritha dressed in deer skins, became filled with rage and addressed Yudhishthira, saying, ‘The glory that the sons of Pritha earned in Indraprastha, which was unattainable by other kings, I witnessed at the Rajasuya sacrifice, where I saw all the kings, even those of the Vangas, Angas, Paundras, Odras, Cholas, Dravidas, Andhakas, leaders of many islands and coastal states, as well as rulers of frontier states, including the kings of the Sinhalas, the barbarous mlecchas, the natives of Lanka, and hundreds of kings from the West, along with all the leaders of the coast, the Pahlavas, Daradas, and various tribes like the Kiratas, Yavanas, Sakras, Harahunas, Chinas, Tukharas, Sindhavas, Jagudas, Ramathas, Mundas, inhabitants of women’s kingdoms, Tanganas, Kekayas, Malavas, and Kashmiris—which was so unstable and now waiting on the enemy, I shall restore to you, depriving your foe of his very life. I shall, O chief of the Kurus, with the help of Rama, Bhima, Arjuna, the twins, Akrura, Gada, Shamva, Pradyumna, Ahuka, the heroic Dhrishtadyumna, and the son of Sisupala, defeat Duryodhana, Karna, Dussasana, Suvala’s son, and all others who might fight against us in battle within a day. And you shall, O Bharata, live at Hastinapura with your brothers and seize the prosperity that Dhritarashtra’s party enjoys, ruling this earth.’ Even these were Krishna’s words to Yudhishthira, who, upon Krishna’s conclusion, addressed him in front of all those brave warriors led by Dhrishtadyumna, saying, ‘O Janardana, I accept your words as truth. O mighty one, however, do promise me that you will slay my enemies along with all their followers after thirteen years. O Kesava, make this promise true for me. I pledged to live in the forest as I am now living in the presence of the king.’ Agreeing to Yudhishthira’s just words, his advisors, led by Dhrishtadyumna, soon calmed the furious Kesava with pleasant words and appropriate expressions for the occasion. They also told Draupadi, of pure deeds, in the hearing of Vasudeva himself, these words, ‘O lady, because of your anger, Duryodhana shall perish. We promise this, O fair one. So do not grieve. O Krishna, those who mocked you when they saw you lost at dice will suffer the consequences of their actions. Carnivorous animals and birds will feast on their flesh and mock them. Jackals and vultures will drink their blood. And, O Krishna, you will see the bodies of those wretches that dragged you by the hair, lying prostrate on the ground, devoured by wild animals. Those who caused you pain and disregarded you will lie on the ground without their heads, and the earth itself shall drink their blood.’ These and various other speeches were made there, O king, by those mighty warriors of the Bharata race. All of them are filled with energy and bravery, marked by the signs of battle. Once the thirteen years expire, those powerful warriors chosen by Yudhishthira and led by Vasudeva will come to the battlefield. Rama, Krishna, Dhananjaya, Pradyumna, Shamva, Yuyudhana, Bhima, the sons of Madri, the Kekaya princes, and the Panchala princes, accompanied by the king of Matsya—these illustrious, celebrated, and invincible heroes, along with their followers and troops, will arrive. Who, wishing to live, would dare confront these fierce warriors in battle, resembling angry lions with their manes raised?’
“Dhritarashtra said, “What Vidura told me at the time of the game at dice, ‘If thou seekest, O king, to vanquish the Pandavas (at dice), then certainly a terrible blood-shed ending in the destruction of all the Kurus will be the result,’ I think it is about to be realised. As Vidura told me of old, without doubt a terrible battle will take place, as soon as the pledged period of the Pandavas expireth.’”
“Dhritarashtra said, ‘What Vidura told me during the dice game, ‘If you, O king, try to defeat the Pandavas (at dice), then definitely a brutal bloodshed resulting in the destruction of all the Kurus will follow,’ I believe that is about to come true. As Vidura warned me long ago, there is no doubt that a terrible battle will happen as soon as the time pledged to the Pandavas ends.’”
SECTION LII
(Nalopakhyana Parva)
Janamejaya said, “When the high-souled Partha went to Indra’s region for obtaining weapons, what did Yudhishthira and the other sons of Pandu do?”
Janamejaya asked, “When the noble Partha went to Indra’s realm to get weapons, what did Yudhishthira and the other sons of Pandu do?”
Vaisampayana said, “When the high-souled Partha went to Indra’s region for obtaining weapons, those bulls of the Bharata race continued to dwell with Krishna in (the woods of) Kamyaka. One day, those foremost of the Bharatas, afflicted with grief, were seated with Krishna on a clean and solitary sward. Grieving for Dhananjaya, overwhelmed with sorrow, their voices were choked with weeping. Tortured by Dhananjaya’s absence, grief afflicted them equally. And filled with sorrow at their separation from Arjuna and at the loss of their kingdom, the mighty-armed Bhima among them addressed Yudhishthira, saying, “That Bull of the Bharata race, Arjuna, O great king, on whom depend the lives of Pandu’s sons, and on whose death the Panchalas as also ourselves with our sons and Satyaki and Vasudeva are sure to die, hath gone away at thy behest. What can be sadder than this that the virtuous Vibhatsu hath gone away at thy command, thinking of his many griefs? Depending upon the might of that illustrious hero’s arms, regard our foes as already vanquished in battle, and the whole earth itself as already acquired by us. It was for the sake of that mighty warrior that I refrained from sending to the other world all the Dhartarashtras along with the Suvalas, in the midst of the assembly. Gifted with might of arms, and supported by Vasudeva, we have to suppress the wrath that hath been roused in us, because thou art the root of that wrath. Indeed, with Krishna’s help, slaying our foes headed by Karna, we are able to rule the entire earth (thus) conquered by our own arms. Endued with manliness, we are yet overwhelmed with calamities, in consequence of thy gambling vice, while the foolish null of Dhritarashtra are growing stronger with the tributes (gathered from dependent kings). O mighty monarch, it behoveth thee to keep in view the duties of the Kshatriya. O great king, it is not the duty of a Khsatriya to live in the woods. The wise are of the opinion that to rule is the foremost duty of a Kshatriya. O king, thou art conversant with Kshatriya morality. Do not, therefore, deviate from the path of duty. Turning away from the woods, let us, summoning Partha and Janardana, slay, O king, the sons of Dhritarashtra, even before the twelve years are complete. O illustrious monarch O king of kings, even if these Dhartarashtras be surrounded by soldiers in array of battle, I shall send them to the other world by dint of might alone. I shall slay all the sons of Dhritarashtra along with the Sauvalas, indeed, Duryodhana, Karna, and any one else that will fight with me. And after I shall have slain all our foes, thou mayst come back unto the woods. By acting thus, O king, no fault will be thine. (Or if any sin be thine), O represser of foes, O mighty monarch, washing it off, O sire, by various sacrifices, we may ascend to a superior heaven. Such a consummation may come to pass, if our king proveth not unwise or procrastinating. Thou art, however, virtuous. Verily the deceitful should be destroyed by deceit. To slay the deceitful by deceit, is not regarded as sinful. O Bharata, it is, also said by those versed in morality that one day and night is, O great prince, equal unto a full year. The Veda text also, exalted one, is often heard, signifying that a year is equivalent to a day when passed in the observance of certain difficult vows. O thou of unfading glory, if the Vedas are an authority with thee, regard thou the period of a day and something more as the equivalent of thirteen years. O represser of foes, this is the time to slay Duryodhana with his adherents. Else, O king, he will beforehand bring the whole earth obedient to his will. O foremost of monarchs, all this is the result of thy addiction to gambling. We are on the verge of destruction already, in consequence of thy promise of living one year undiscovered. I do not find the country where, if we live, the wicked-minded Suyodhana may not be able to trace us by his spies. And finding us out, that wretch will again deceitfully send us into such exile in the woods. Or if that sinful one beholdeth us emerge, after the expiry of the pledged period of non-discovery, he will again invite thee, O great king, to dice, and the play will once more begin. Summoned once more, thou wilt again efface thyself at dice. Thou art not skilled at dice, and when summoned at play, thou wilt be deprived of thy senses. Therefore, O mighty monarch thou wilt have to lead a life in the woods again. If, O mighty king, it behoveth thee not to make us wretched for life, observe thou fully the ordinance of the Vedas, (which inculcateth that) verily the deceitful ought to be slain by deceit. If I but have thy command I would go (to Hastinapura) and, even as fire falling upon a heap of grass consumeth it, would slay Duryodhana, putting forth my utmost might. It behoveth thee, therefore, to grant me the permission.’”
Vaisampayana said, “When the noble Partha went to Indra’s realm to get weapons, those great warriors of the Bharata lineage stayed with Krishna in the Kamyaka woods. One day, these prominent Bharatas, filled with sorrow, were sitting with Krishna on a clean, quiet patch of grass. Grieving for Dhananjaya, their voices were choked with tears. Pain from Dhananjaya’s absence weighed heavily on them all. Overcome with sadness at being separated from Arjuna and losing their kingdom, mighty Bhima spoke to Yudhishthira, saying, “That Bull of the Bharata line, Arjuna, oh great king, on whom the lives of Pandu’s sons depend, and whose death will lead to the demise of the Panchalas, us, our sons, and Satyaki and Vasudeva, has left at your request. What could be more tragic than that the virtuous Vibhatsu has departed at your command, burdened by his many sorrows? Relying on the strength of that remarkable warrior’s arms, we consider our enemies already defeated and the entire earth already won by us. It was for the sake of that mighty hero that I held back from sending all the Dhartarashtras and Suvalas to the afterlife in the assembly. Gifted with strength and aided by Vasudeva, we must suppress the anger that has been ignited in us because you are the root of that wrath. Indeed, with Krishna's help, by defeating our foes led by Karna, we can rule the entire earth conquered by our own might. Though we are brave, we are currently overwhelmed with troubles due to your gambling vice, while the foolish sons of Dhritarashtra are gaining power through tributes from dependent kings. O mighty king, you must remember the responsibilities of a Kshatriya. O great king, it’s not a Kshatriya's duty to live in the woods. The wise believe that ruling is the primary duty of a Kshatriya. O king, you know Kshatriya ethics. Therefore, do not stray from your duties. Let’s turn our backs on the woods, call upon Partha and Janardana, and eliminate, O king, the sons of Dhritarashtra before the twelve years are complete. O illustrious monarch, even if the Dhartarashtras are surrounded by soldiers ready for battle, I will send them to the other world solely by my strength. I will defeat all of Dhritarashtra's sons along with the Sauvalas, indeed, Duryodhana, Karna, and anyone else who dares to fight me. And after I have vanquished all our enemies, you may return to the woods. By acting this way, O king, you will not be at fault. (And if any sin falls on you), O slayer of foes, O mighty monarch, by performing various sacrifices, we can cleanse ourselves and ascend to a higher heaven. This can happen if our king is not unwise or procrastinating. You are indeed virtuous. Truly, the deceitful should be dealt with deceit. To defeat the deceitful through deceit is not viewed as sinful. O Bharata, it is also said by those knowledgeable in morals that one day and night equals, O great prince, a full year. The Vedic text also often indicates that a year is equated to a day when spent observing certain tough vows. O you of unfading glory, if the Vedas hold authority for you, consider that a day and a bit more equals thirteen years. O slayer of foes, now is the time to destroy Duryodhana and his followers. Otherwise, O king, he will soon bring the entire earth under his control. O foremost of monarchs, all this results from your obsession with gambling. We are on the brink of destruction already, due to your promise to live one year unseen. I find no place where, if we live, the wicked Suyodhana won’t be able to find us through his spies. And if he discovers us, that wretch will deceitfully exile us to the woods again. Or if that sinful one sees us emerge after the pledged time of non-discovery, he will again challenge you to play dice, and the game will begin once more. Summoned again, you will lose once more at dice. You are not skilled in dice, and when called to play, you will lose your senses. Therefore, O mighty monarch, you will find yourself leading a life in the woods again. If, O mighty king, you do not want to make us miserable for life, you must fully adhere to the teachings of the Vedas, which indeed state that the deceitful ought to be defeated by deceit. If I have your command, I would go (to Hastinapura) and, like fire consuming a pile of grass, would destroy Duryodhana with all my strength. Therefore, it is essential for you to grant me this permission.”
Vaisampayana continued, “Thus addressed by Bhima, king Yudhishthira the just, smelt the crown of that son of Pandu, and pacifying him said, ‘O mighty-armed one, without doubt, thou wilt, assisted by the wielder of the Gandiva, slay Suyodhana at the expiry of the thirteenth year. But, O son of Pritha, as for thy assertion, ‘O Lord, the time is complete’, I cannot dare tell an untruth, for untruth is not in me. O son of Kunti, without the help of fraud, wilt thou kill the wicked and irrepressible Duryodhana, with his allies.’
Vaisampayana continued, “After hearing Bhima, King Yudhishthira the just, smelled the crown of that son of Pandu and, calming him down, said, ‘O mighty-armed one, there's no doubt that, with the help of the wielder of the Gandiva, you'll defeat Suyodhana at the end of the thirteenth year. But, O son of Pritha, regarding your claim, ‘O Lord, the time is up,’ I can’t bring myself to tell a lie, since I’m not made for untruths. O son of Kunti, without resorting to deceit, will you defeat the wicked and relentless Duryodhana along with his allies.’”
“While Yudhishthira the just, was speaking unto Bhima thus, there came the great and illustrious Rishi Vrihadaswa before them. And beholding that virtuous ascetic before him, the righteous king worshipped him according to the ordinance, with the offering of Madhuparka. And when the ascetic was seated and refreshed, the mighty-armed Yudhishthira sat by him, and looking up at the former, addressed him thus in exceedingly piteous accents:
“While Yudhishthira the just was talking to Bhima, the great and renowned sage Vrihadaswa approached them. When Yudhishthira saw that virtuous ascetic, the righteous king honored him properly with the offering of Madhuparka. Once the sage was seated and refreshed, the strong-armed Yudhishthira sat by him and, looking at him, addressed him in a very sorrowful tone:
‘O holy one, summoned by cunning gamblers skilled at dice, I have been deprived of wealth and kingdom through gambling. I am not an adept at dice, and am unacquainted with deceit. Sinful men, by unfair means, vanquished me at play. They even brought into the public assembly my wife dearer unto me than life itself. And defeating me a second time, they have sent me to distressful exile in this great forest, clad in deer skins. At present I am leading a distressful life in the woods in grief of heart. Those harsh and cruel speeches they addressed me on the occasion of that gambling match, and the words of my afflicted friends relating to the match at dice and other subjects, are all stored up in my remembrance. Recollecting them I pass the whole night in (sleepless) anxiety. Deprived also (of the company) of the illustrious wielder of the Gandiva, on whom depend the lives of us all, I am almost deprived of life. Oh, when shall I see the sweet-speeched and large-hearted Vibhatsu so full of kindness and activity, return to us, having obtained all weapons? Is there a king on this earth who is more unfortunate than myself? Hast thou ever seen or heard of any such before? To my thinking, there is no man more wretched than I am.’
‘Oh holy one, summoned by clever gamblers skilled at dice, I have lost my wealth and kingdom due to gambling. I’m not good at dice and don’t know how to cheat. Sinful men, using unfair tactics, defeated me in the game. They even brought my wife, who means more to me than life itself, into the public assembly. After defeating me again, they exiled me to this miserable forest, dressed in deer skins. Right now, I’m living a painful life in the woods, full of sorrow. Those harsh and cruel words they threw at me during that gambling match, along with the concerns of my distressed friends about the game and other matters, are all etched in my memory. Remembering them, I spend sleepless nights in anxiety. Without the company of the great wielder of the Gandiva, on whom our lives depend, I feel almost lifeless. Oh, when will I see the kind and active Vibhatsu, full of compassion, return to us after regaining all our weapons? Is there a king on this earth who is more unfortunate than me? Have you ever seen or heard of anyone like that? To me, there is no one more miserable than I am.’
“Vrihadaswa said, ‘O great king, O son of Pandu, thou sayest, ‘There is no person more miserable than I am’ O sinless monarch, if thou wilt listen, I will relate unto thee the history of a king more wretched than thyself?
“Vrihadaswa said, ‘O great king, O son of Pandu, you say, ‘There is no one more miserable than I am.’ O sinless monarch, if you will listen, I will tell you the story of a king who is even more wretched than you.’”
Vaisampayana continued, “And thereupon the king said unto the ascetic, ‘O illustrious one, tell me, I desire to hear the history of the king who had fallen into such a condition.’
Vaisampayana continued, “Then the king said to the ascetic, ‘O distinguished one, please tell me, I want to hear the story of the king who ended up in this situation.’”
“Vrihadaswa said, ‘O king, O thou that never fallest off, listen attentively with thy brothers, I will narrate the history of a prince more miserable than thyself. There was a celebrated king among the Nishadhas, named Virasena. He had a son named Nala, versed in (the knowledge of) virtue and wealth. It hath been heard by us that, that king was deceitfully defeated by Pushkara, and afflicted with calamity, he dwelt in the woods with his spouse. And, O king, while he was living in the forest, he had neither slaves nor cars, neither brother nor friends with him. But thou art surrounded by thy heroic brothers like unto the celestials, and also by foremost regenerate ones like unto Brahma himself. Therefore, it behoveth thee not to grieve.’
“Vrihadaswa said, ‘O king, you who never fall, listen closely with your brothers; I will tell you the story of a prince who suffered even more than you. There was a well-known king among the Nishadhas named Virasena. He had a son named Nala, who was knowledgeable about virtue and wealth. We have heard that this king was deceitfully defeated by Pushkara, and faced with disaster, he lived in the woods with his wife. And, O king, while he lived in the forest, he had no servants, no chariots, no brothers, or friends with him. But you are surrounded by your heroic brothers like the gods, and also by the greatest of the wise, akin to Brahma himself. Therefore, it is not right for you to grieve.’”
“Yudhishthira said, ‘I am anxious to hear in detail, O thou foremost of eloquent men, the history of the illustrious Nala. It behoveth thee therefore to relate it unto me.’
“Yudhishthira said, ‘I’m eager to hear, you who are the best at speaking, the full story of the great Nala. So please share it with me.’”
SECTION LIII
Vrihadaswa said, “There was a king named Nala, the son of Virasena. And he was strong, and handsome, and well-versed in (the knowledge of) horses, and possessed of every desirable accomplishment. And he was at the head of all the kings, even like the lord of the celestials. And exalted over all, he resembled the sun in glory. And he was the king of the Nishadhas, intent on the welfare of the Brahmanas, versed in the Vedas, and possessed of heroism. And he was truth-telling, fond of dice, and the master of a mighty army. And he was the beloved of men and women, and of great soul and subdued passions. And he was the protector (of all), and the foremost of bowmen, and like unto Manu himself. And like him, there was among the Vidarbhas (a king named) Bhima, of terrible prowess, heroic and well-disposed towards his subjects and possessed of every virtue. (But withal) he was childless. And with a fixed mind, he tried his utmost for obtaining issue. And. O Bharata there came unto him (once) a Brahmarshi named Damana. And, O king of kings, desirous of having offspring, Bhima, versed in morality, with his queen gratified that illustrious Rishi by a respectful reception. And Damana, well-pleased, granted unto the king and his consort a boon in the form of a jewel of a daughter, and three sons possessed of lofty souls and great fame. (And they were called respectively) Damayanti, and Dama and Danta, and illustrious Damana. And the three sons were possessed of every accomplishment and terrible mien and fierce prowess. And the slender-waisted Damayanti, in beauty and brightness, in good name and grace and luck, became celebrated all over the world. And on her attaining to age, hundreds of hand-maids, and female slaves, decked in ornaments, waited upon her like Sachi herself. And Bhima’s daughter of faultless features, decked in every ornament, shone in the midst of her hand-maids, like the luminous lightning of the clouds. And the large-eyed damsel was possessed of great beauty like that of Sree herself. And neither among celestials, nor among Yakshas, nor among men was anybody possessed of such beauty, seen or heard of before. And the beautiful maiden filled with gladness the hearts of even the gods. And that tiger among men, Nala also had not his peer in the (three) worlds: for in beauty he was like Kandarpa himself in his embodied form. And moved by admiration, the heralds again and again celebrated the praises of Nala before Damayanti and those of Damayanti before the ruler of the Nishadhas. And repeatedly hearing of each other’s virtues they conceived an attachment towards each other not begot of sight, and that attachment, O son of Kunti began to grow in strength. And then Nala was unable to control the love that was in his bosom. And he began to pass much of his time in solitude in the gardens adjoining the inner apartment (of his palace). And there he saw a number of swans furnished with golden wings, wandering in those woods. And from among them he caught one with his hands. And thereupon the sky-ranging one said unto Nala. ‘Deserve I not to be slain by thee. O king. I will do something that is agreeable to thee. O king of the Nishadhas. I will speak of thee before Damayanti in such a way that she will not ever desire to have any other person (for her lord).’ Thus addressed, the king liberated that swan. And those swans then rose on their wings and went to the country of the Vidarbhas. And on arriving at the city of the Vidarbhas the birds alighted before Damayanti, who beheld them all. And Damayanti in the midst of her maids, beholding those birds of extraordinary appearance was filled with delight, and strove without loss of time to catch those coursers of the skies. And the swans at this, before that bevy of beauties, fled in all directions. And those maidens there pursued the birds, each (running) after one. And the swan after which Damayanti ran, having led her to a secluded spot, addressed her in human speech, saying, O Damayanti, there is a king amongst the Nishadhas named Nala. He is equal unto the Aswins in beauty, not having his peer among men. Indeed, in comeliness, he is like Kandarpa himself in his embodied form. O fair-complexioned one, O thou of slender waist, if thou becomest his wife, thy existence and this thy beauty may be of purpose. We have, indeed, beheld celestials and Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before any one like Nala. Thou also art a jewel among thy sex, as Nala is the prime among men. The union of the best with the best is happy.’ Thus addressed by the swan. Damayanti, O monarch, replied unto him there, saying, ‘Do thou speak thus unto Nala also, ‘Saying So be it, to the daughter of Vidarbha, the oviparous one, O king, returned to the country of the Nishadhas, and related everything unto Nala.”
Vrihadaswa said, “There was a king named Nala, the son of Virasena. He was strong, handsome, well-versed in horses, and had every desirable quality. He was the leader of all kings, like a god among celestial beings. His glory was like that of the sun. He was the king of the Nishadhas, focused on the welfare of the Brahmanas, knowledgeable in the Vedas, and brave. He told the truth, enjoyed playing dice, and commanded a powerful army. He was loved by both men and women, possessed a great soul, and had controlled passions. He was a protector of all, the best archer, and akin to Manu himself. Among the Vidarbhas, there was another king named Bhima, who was formidable in strength, heroic, amiable towards his subjects, and possessed of every virtue. However, he was childless. With determination, he strained to have children. One day, a Brahmarshi named Damana visited him. Eager for offspring, Bhima, a man of morals, graciously welcomed the esteemed Rishi along with his queen. Pleased, Damana granted them a boon: a precious daughter and three sons with noble souls and great fame. They were named Damayanti, Dama, and Danta, and the illustrious Damana. The three sons were endowed with every skill and fierce prowess. The slender-waisted Damayanti became renowned across the world for her beauty, charm, good name, and luck. Upon reaching adulthood, she was attended by hundreds of maidservants and female slaves adorned in jewelry, like the goddess Sachi herself. Bhima's flawless daughter sparkled among her attendants like lightning in the clouds. The large-eyed maiden had beauty akin to Sree herself. No one in the three worlds—celestials, Yakshas, or humans—had seen or heard of beauty like hers. This stunning maiden brought joy to even the gods. And Nala, a true hero among men, had no equal in the three worlds; in beauty, he was like Kandarpa. Enamored by admiration, the heralds sung the praises of Nala before Damayanti and vice versa. Frequently hearing about each other's virtues, they developed a connection through words rather than sight, which, O son of Kunti, only grew stronger. Nala found it increasingly difficult to suppress the love in his heart and often spent time alone in the palace gardens. There, he spotted a number of swans with golden wings wandering in the woods. He caught one, and the swan said to Nala, ‘Do I not deserve to live, O king? I will do something pleasing for you. O king of the Nishadhas, I will speak of you to Damayanti in such a way that she will never want anyone else as her partner.’ Encouraged by this, the king released the swan, which then soared away to the land of the Vidarbhas. Upon reaching the Vidarbha city, the birds landed before Damayanti, who gazed upon them. Among her attendants, Damayanti was delighted to see those extraordinary birds and eagerly tried to catch them. The swans, seeing the group of beautiful maidens, scattered in all directions. The maidens chased the birds, each pursuing one. The swan that Damayanti was following led her to a secluded spot and spoke to her in human language, saying, 'O Damayanti, there is a king among the Nishadhas named Nala. He is as beautiful as the Aswins, unmatched among men. Truly, in handsomeness, he resembles Kandarpa. O lovely one, if you become his wife, your existence and this beauty will have purpose. We have seen celestials, Gandharvas, Nagas, Rakshasas, and men, but we have never seen someone like Nala. You are also a gem among women, just as Nala is a gem among men. The union of the best with the best brings happiness.’ After hearing the swan, Damayanti replied, ‘Please convey this to Nala as well.’ Saying so, the swan returned to the land of the Nishadhas and shared everything with Nala.”
SECTION LIV
“Vrihadaswa said, ‘O Bharata, hearing those words of the swan, Damayanti thenceforth lost all peace of mind on account of Nala. And heaving frequent sighs she was filled with anxiety, and became melancholy and pale-faced and lean. And with her heart possessed by the god of love, she soon lost colour, and with her upturned gaze and modes of abstraction, looked like one demented. And she lost all inclination for beds and seats and object of enjoyment. And she ceased to lie down by day or night, always weeping with exclamation of Oh! and Alas! And beholding her uneasy and fallen into that condition, her hand-maids represented, O king, the matter of her illness unto the ruler of Vidarbha by indirect hints. And king Bhima, hearing of this from the handmaids of Damayanti, regarded the affair of his daughter to be serious. And he asked himself, ‘Why is it that my daughter seemeth to be so ill now?’ And the king, reflecting by himself that his daughter had attained to puberty, concluded that Damayanti’s Swayamvara should take place. And the monarch, O exalted one, (invited) all the rulers of the earth, saying, Ye heroes, know that Damayanti’s Swayamvara is at hand, And all the kings, hearing of Damayanti’s Swayamvara, came unto Bhima, agreeable to his message, filling the earth with the clatter of their cars, the roar of their elephants, and the neighing of their horses, and accompanied with their fine-looking battalions decked in ornaments and graceful garlands. And the mighty-armed Bhima paid due reverence unto those illustrious monarchs. And duly honoured by him they took up their quarters there.’
Vrihadaswa said, “O Bharata, after hearing the swan's words, Damayanti lost all peace of mind because of Nala. She sighed often, filled with anxiety, and became melancholic, pale, and thin. Captivated by love, she quickly lost her color, and with her gaze turned upwards and her distracted demeanor, she appeared almost insane. She lost all desire for beds, seats, and enjoyment, and she stopped lying down day or night, constantly crying out in sorrow, ‘Oh!’ and ‘Alas!’ Seeing her in such distress, her maids hinted to the ruler of Vidarbha about her condition. King Bhima learned about this from Damayanti’s handmaids and saw his daughter's situation as serious. He wondered, ‘Why does my daughter seem so unwell?’ Reflecting on the fact that she had come of age, he decided that it was time for Damayanti's Swayamvara. The king, O exalted one, invited all the rulers of the land, saying, 'You heroes, know that Damayanti's Swayamvara is near.' Hearing this announcement, all the kings arrived at Bhima’s invitation, filling the earth with the sounds of their chariots, the trumpeting of elephants, and the neighing of horses, along with their impressive battalions adorned with ornaments and beautiful garlands. The powerful Bhima honored those illustrious monarchs, and after being properly welcomed by him, they settled in for their stay.”
“And at the juncture, those foremost of celestial Rishis possessed of great splendour, of great wisdom and great vows—namely, Narada and Parvata—having arrived in course of their wandering at the regions of Indra entered the mansion of the lord of the immortals, receiving proper worship. And Maghavat having worshipped them reverentially, inquired after their undisturbed peace and welfare as regards all respects. And Narada said, ‘O lord, O divine one, peace attendeth us in every respect. And, O Maghavat, peace attendeth also O exalted one, the kings of the whole world.’
“And at this moment, the leading celestial sages, full of brilliance, wisdom, and strong vows—Narada and Parvata—arrived at Indra's domain during their travels and were welcomed into the mansion of the lord of the immortals with proper honors. After respectfully greeting them, Maghavat inquired about their well-being and peace in every way. Narada replied, ‘O lord, O divine one, we are at peace in every regard. And, O Maghavat, peace also surrounds you, O exalted one, and the kings of the entire world.’”
“Vrihadaswa continued. ‘Hearing the words of Narada the slaver of Vala and Vritra said, ‘Those righteous rulers of the earth who fight renouncing all desire of life, and who meet death when their time is come by means of weapons, without flying from the field,—theirs is this region, everlasting unto them and granting all desires, even as it is to me. Where be those Kshatriya heroes? I do not see those kings approach (now) Where are my favourite guests?’ Thus addressed by Sakra, Narada replied, ‘Listen, O Mahavat, why seest not thou the kings (now)? The ruler of the Vidarbhas hath a daughter—the celebrated Damayanti. In beauty she transcendeth all the women of the earth. Her Swayamvara, O Sakra, will take place shortly. Thither are going all the kings and Princes from all directions. And all the lords of the earth desire to have that pearl of the earth,—desire to have her eagerly, O slaver of Vala and Vritra.’ And while they were talking thus, those foremost of the immortals, the Lokapalas with Agni among them, appeared before the lord of the celestials. And all of them heard the words of Narada fraught with grave import. And as soon as they heard them, they exclaimed in rapture, We also will go there. And, O mighty monarch, accompanied by their attendants and mounted on their (respective) vehicles, they set out for the country of Vidarbhas, whither (had gone) all the kings. And, O son of Kunti, the high-souled king Nala also hearing of that concourse of kings, set out with a cheerful heart, full of Damayanti’s love. And (it came to pass) that the gods saw Nala on the way treading on the earth. And his form owing to its beauty was like that of the god of love himself. And beholding him resplendent as the sun, the Lokapalas were filled with astonishment at his wealth of beauty, and abandoned their intention. And, O king, leaving their cars in the sky the dwellers of heaven alighted from the welkin and spake unto the ruler of the Nishadhas, saying, ‘O foremost of monarchs ruling the Nishadhas, O Nala, thou art devoted to truth. Do thou help us. O best of men, be thou our messenger.’”
“Vrihadaswa continued. ‘Listening to Narada, the slaver of Vala and Vritra said, ‘Those righteous rulers of the earth who fight without desires for life, and who meet death when their time comes by means of weapons, without fleeing the battlefield—this region belongs to them, everlasting and fulfilling all desires, just like it is for me. Where are those Kshatriya heroes? I don’t see any kings coming now. Where are my favorite guests?’ Addressed this way by Sakra, Narada replied, ‘Listen, O Mahavat, why don’t you see the kings right now? The ruler of the Vidarbhas has a daughter—the renowned Damayanti. In beauty, she surpasses all the women on earth. Her Swayamvara, O Sakra, will happen soon. All the kings and princes are heading there from every direction. And all the lords of the earth are eager to possess that jewel of the earth—desiring her passionately, O slaver of Vala and Vritra.’ As they were talking, the foremost of the immortals, the Lokapalas, with Agni among them, appeared before the lord of the celestials. They all heard Narada’s words, which carried serious meaning. Once they heard them, they exclaimed in excitement, ‘We will also go there.’ And, O mighty monarch, accompanied by their attendants and mounted on their respective vehicles, they set out for the land of Vidarbhas, where all the kings had gone. And, O son of Kunti, the noble king Nala also learned about that gathering of kings and set out with a joyful heart, full of love for Damayanti. As it happened, the gods saw Nala on his way, walking on the earth. His beauty was like that of the god of love himself. Upon seeing him, radiant like the sun, the Lokapalas were astonished by his overwhelming beauty and changed their minds. And, O king, leaving their cars in the sky, the heavenly beings descended and spoke to the ruler of the Nishadhas, saying, ‘O foremost of monarchs ruling the Nishadhas, O Nala, you are devoted to truth. Please help us. O best of men, be our messenger.’”
SECTION LV
“Vrihadaswa continued, ‘O Bharata, Nala pledged his word to the celestials saying, ‘I will do it.’ And then approaching these, he asked with folded hands. ‘Who are ye? And who also is he that desireth me to be his messenger? And what, further, shall I have to do for you? O tell me truly!’—When the king of the Nishadhas spoke thus, Maghavat replied, saying, ‘Know us as the immortals come hither for Damayanti’s sake. I am Indra, this one is Agni, this the lord of waters, and this, O king, is even Yama the destroyer of the bodies of men. Do thou inform Damayanti of our arrival, saying, ‘The guardians of the world, (consisting of) the great Indra and the others, are coming to the assembly, desirous of beholding (the Swayamvara). The gods, Sakra and Agni and Varuna and Yama, desire to obtain thee. Do thou, therefore, choose one of them for thy lord.’ Thus addressed by Sakra, Nala said with joined hands, ‘I have come here with the self same object. It behoveth thee not to send me (on this errand). How can a person who is himself under the influence of love bring himself to speak thus unto a lady on behalf of others? Therefore, spare me, ye gods’ The gods, however, said, ‘O ruler of the Nishadhas, having promised first, saying, ‘I will! why wilt thou not act accordingly now? O ruler of the Nishadhas, tell us this without delay.’
“Vrihadaswa continued, ‘O Bharata, Nala promised the gods, saying, ‘I will do it.’ Then, as he approached them with his hands together, he asked, ‘Who are you? And who is the one that wants me to be his messenger? And what else do you need me to do for you? Please tell me the truth!’—When the king of the Nishadhas spoke this way, Maghavat replied, saying, ‘Know that we are the immortals who have come here for Damayanti’s sake. I am Indra, this is Agni, this is the lord of waters, and this, O king, is Yama, the one who ends the lives of men. Inform Damayanti of our arrival, saying, ‘The guardians of the world, including the great Indra and the others, are coming to the assembly, eager to witness the Swayamvara. The gods—Sakra, Agni, Varuna, and Yama—wish to have you. Therefore, choose one of them as your husband.’ Addressed in this way by Sakra, Nala replied with his hands joined, ‘I came here for the same purpose. You shouldn’t send me on this errand. How can someone who is in love speak for others to a lady? So please, spare me, gods.’ However, the gods said, ‘O ruler of the Nishadhas, since you first promised, saying, ‘I will!’ why won't you fulfill it now? O ruler of the Nishadhas, tell us this without delay.’
“Vrihadaswa continued, ‘Thus addressed by those celestials, the ruler of Nishadhas spake again, saying, ‘Those mansions are well-guarded. How can I hope to enter them?’ Indra replied, ‘Thou shalt be able to enter.’ And, saying, So be it.’ Nala thereupon went to the palace of Damayanti. And having arrived there, he beheld the daughter of the king of Vidarbha surrounded by her hand-maids, blazing in beauty and excelling in symmetry of form, of limbs exceedingly delicate, of slender waist and fair eyes. And she seemed to rebuke the light of the moon by her own splendour. And as he gazed on that lady of sweet smiles. Nala’s love increased, but desirous of keeping his truth, he suppressed his passion. And at the sight of Naishadha, overpowered by his effulgence, those first of women sprang up from their seats in amazement. And filled with wonder (at his sight), they praised Nala in gladness of heart. And without saying anything, they mentally paid him homage, ‘Oh, what comeliness! Oh, what gentleness belongeth to this high-souled one! Who is he? Is he some god or Yaksha or Gandharva?’ And those foremost of women, confounded by Nala’s splendour and bashfulness would not accost him at all in speech. And Damayanti although herself struck with amazement, smilingly addressed the warlike Nala who also gently smiled at her, saying, ‘What art thou, O thou of faultless features, that hast come here awakening my love? O sinless one, O hero of celestial form, I am anxious to know who thou art that hast come hither. And why hast thou come hither? And how is it that thou hast not been discovered by any one, considering that my apartments are well-guarded and the king’s mandates are stern.’ Thus addressed by the daughter of the king of the Vidarbhas, Nala replied, ‘O beauteous lady, know that my name is Nala. I come here as the messenger of the gods. The celestials, Sakra, Agni, Varuna and Yama, desire to have thee. O beautiful lady, do thou choose one of them for thy lord. It is through their power that I have entered here unperceived, and it is for this reason that none saw me on my way or obstructed my entrance. O gentle one, I have been sent by the foremost of the celestials even for this object. Hearing this, O fortunate one, do what thou pleasest.’”
“Vrihadaswa continued, ‘After being addressed by those heavenly beings, the ruler of Nishadhas spoke again, saying, ‘Those mansions are well-guarded. How can I possibly enter them?’ Indra replied, ‘You will be able to enter.’ And, saying, ‘So be it,’ Nala then went to the palace of Damayanti. Upon arrival, he saw the daughter of the king of Vidarbha surrounded by her handmaids, shining in beauty and excelling in form, with delicate limbs, a slender waist, and fair eyes. She seemed to outshine the moon with her own brilliance. As he gazed at that lady with her sweet smile, Nala's love grew, but wanting to keep his promise, he restrained his feelings. When the foremost women saw Naishadha, overwhelmed by his radiance, they rose from their seats in amazement. Filled with wonder at his sight, they joyfully praised Nala. Without speaking, they mentally honored him, ‘Oh, what beauty! Oh, what gentleness belongs to this noble one! Who is he? Is he a god, a Yaksha, or a Gandharva?’ And those distinguished women, taken aback by Nala’s splendor and shyness, didn’t approach him to speak. Damayanti, although herself astonished, smiled and addressed the valiant Nala, who also smiled gently at her, saying, ‘Who are you, O you with flawless features, who have come here stirring my affection? O sinless one, O hero with a divine appearance, I am eager to know who you are and why you have come here. And how is it that you went unnoticed, considering that my chambers are well-guarded and the king’s orders are strict?’ Addressed in this way by the daughter of the king of Vidarbha, Nala replied, ‘O beautiful lady, my name is Nala. I come here as a messenger of the gods. The celestial beings, Sakra, Agni, Varuna, and Yama, wish to have you. O lovely lady, please choose one of them as your lord. It is by their power that I have entered here unseen, which is why no one noticed me along the way or blocked my entrance. O gentle one, I have been sent by the foremost of the celestials for this purpose. Hearing this, O fortunate one, do as you wish.’”
SECTION LVI
“Vrihadaswa said, ‘Damayanti, having bowed down unto the gods, thus addressed Nala with a smile, ‘O king, love me with proper regard, and command me what I shall do for thee. Myself and what else of wealth is mine are thine. Grant me, O exalted one, thy love in full trust. O king, the language of the swans in burning me. It is for thy sake, O hero, that I have caused the kings to meet. O giver of proper honour, if thou forsake me who adore thee, for thy sake will I resort to poison, or fire, or water or the rope.’ Thus addressed by the daughter of the king of the Vidarbhas, Nala answered her saying, ‘With the Lokapalas present, choosest thou a man? Do thou turn thy heart to those high-souled lords, the creators of the worlds, unto the dust of whose feet I am not equal. Displeasing the gods, a mortal cometh by death. Save me, O thou of faultless limbs! Choose thou the all-excelling celestials. By accepting the gods, do thou enjoy spotless robes, and celestial garlands of variegated hues, and excellent ornaments. What woman would not choose as her lord Hutasana—the chief of the celestials, who compassing the earth swalloweth it? What woman would not choose him as her lord the dread of whose mace induceth all creatures to tread the path of virtue? And what woman would not choose as her lord the virtuous and high-souled Mahendra, the lord of the celestials, the chastiser of Daityas and Danavas? Or, if thou couldst choose in thy heart Varuna amongst the Lokapalas, do so unhesitatingly. O accept this friendly advice.’ Thus addressed by Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto Nala, ‘O lord of the earth, bowing to all the gods, I choose thee for my lord. Truly do I tell thee this.’ The king, who had come as the messenger of the gods, replied unto the trembling Damayanti standing with folded hands, ‘O amiable one, do as thou pleasest. Having given my pledge, O blessed one, unto the gods in especial, how can I, having come on other’s mission, dare seek my own interest? If seeking my own interest consists with virtue, I will seek it, and do thou also, O beauteous one, act accordingly.’ Then Damayanti of luminous smiles slowly spake unto king Nala, in words choked with tears, ‘O lord of men I see a blameless way, by which no sin whatever will attach unto thee. O king, do thou, O foremost of men, come to the Swayamvara in company with all the gods headed by Indra. There, O Monarch, in the presence of the Lokapalas I will, O tiger among men, choose thee—at which no blame will be thine.’ Thus addressed, O monarch, by the daughter of Vidarbha, king Nala returned to where the gods were staying together. And beholding him approach those great gods, the Lokapalas, eagerly asked him about all that had happened saying, ‘Hast thou, O king, seen Damayanti of sweet smiles? What hath she said unto us all? O sinless monarch, tell us everything.’ Nala answered, ‘Commanded by you I entered Damayanti’s palace furnished with lofty portals guarded by veteran warders bearing wands. And as I entered, no one perceived me, by virtue of your power, except the princess. And I saw her hand-maids, and they also saw me. And, O exalted celestials, seeing me, they were filled with wonder. And as I spake unto her of you, the fair-faced maiden, her will fixed on me, O ye best of the gods, chose me (for her spouse).’ And the maiden said, ‘Let the gods, O tiger among men, come with thee to the Swayamvara, I will in their presence, choose thee. At this, O thou of mighty arms, no blame will attach to thee.’ ‘This is all, ye gods, that took place, as I have said. Finally, everything rests with you, ye foremost of celestials.’”
“Vrihadaswa said, ‘Damayanti, having bowed down to the gods, smiled and said to Nala, ‘O king, love me properly and tell me what I should do for you. Everything I have, including my wealth, is yours. Grant me, O noble one, your love completely. O king, what the swans have said is burning me. It’s for your sake, O hero, that I’ve brought the kings together. O giver of respect, if you abandon me, who worship you, I will turn to poison, fire, water, or even a rope.’ Responding to the daughter of the king of the Vidarbhas, Nala said, ‘With the Lokapalas present, do you choose a man? Turn your heart to those high-souled lords, the creators of the worlds, whose feet I cannot equal. Displeasing the gods leads mortals to death. Save me, O flawless one! Choose those who are superior among the celestials. By accepting the gods, you will enjoy spotless robes, heavenly garlands of many colors, and exquisite ornaments. What woman would not choose Hutasana—the chief of the celestials, who swallows the earth? What woman would not choose him whose mace strikes fear into all creatures, guiding them on the path of virtue? And what woman would not choose the virtuous and high-souled Mahendra, lord of the celestials, the punisher of Daityas and Danavas? Or, if you can choose Varuna among the Lokapalas, do so without hesitation. O, accept this friendly advice.’ Thus addressed by Naishadha, Damayanti, with tears of sorrow in her eyes, said to Nala, ‘O lord of the earth, bowing to all the gods, I choose you as my lord. I truly say this.’ The king, who had come as a messenger of the gods, replied to the trembling Damayanti, who stood with folded hands, ‘O kind one, do as you wish. Having promised the gods, especially, how can I, sent here on someone else's mission, seek my own interest? If pursuing my own interest aligns with virtue, I will do so, and you, O beautiful one, should act accordingly.’ Then Damayanti, with radiant smiles, slowly spoke to king Nala, her words trembling with tears, ‘O lord of men, I see a pure path that will bring you no shame. O king, come to the Swayamvara with all the gods led by Indra. There, O Monarch, in front of the Lokapalas, I will choose you, and you will bear no blame.’ Thus addressed, O monarch, by the daughter of Vidarbha, king Nala returned to where the gods were gathered. When he approached, those great gods, the Lokapalas, eagerly asked him about everything that had happened, saying, ‘Have you, O king, seen Damayanti of sweet smiles? What did she say to us? O sinless monarch, tell us everything.’ Nala replied, ‘As you commanded, I entered Damayanti’s palace, with its tall doorways guarded by experienced watchmen holding staffs. And when I entered, no one noticed me, thanks to your power, except the princess. I saw her handmaids, and they saw me. O exalted celestials, seeing me, they were filled with wonder. When I spoke to her about you, the beautiful maiden, with her mind fixed on me, O best of the gods, chose me as her husband.’ And she said, ‘Let the gods, O mighty one, come with you to the Swayamvara; in their presence, I will choose you. For this, O one of great arms, no blame will fall upon you.’ ‘This is all, you gods, that happened as I’ve said. Ultimately, everything rests with you, ye foremost of celestials.’”
SECTION LVII
“Vrihadaswa continued, ‘Then at the sacred hour of the holy lunar day of the auspicious season, king Bhima summoned the kings to the Swayamvara. And hearing of it, all the lords of earth smit with love speedily came thither, desirous of (possessing) Damayanti. And the monarchs entered the amphitheatre decorated with golden pillars and a lofty portal arch, like mighty lions entering the mountain wilds. And those lords of earth decked with fragrant garlands and polished ear-rings hung with jewels seated themselves on their several seats. And that sacred assembly of Kings, graced by those tigers among men, resembled the Bhogavati swarming with the Nagas, or a mountain cavern with tigers. And their arms were robust, and resembling iron maces, and well-shaped, and graceful, and looking like five-headed snakes. And graced with beautiful locks and fine noses and eyes and brows, the countenance of the kings shone like stars in the firmament. And (when the time came), Damayanti of beauteous face, stealing the eyes and hearts of the princes by her dazzling light, entered the hall. And the glances of those illustrious kings were rivetted to those parts of her person where they had chanced to fall first, without moving at all. And when, O Bharata, the names of the monarchs were proclaimed, the daughter of Bhima saw five persons all alike in appearance. And beholding them seated there, without difference of any kind in form, doubt filled her mind, and she could not ascertain which of them was king Nala. And at whomsoever (among them) she looked, she regarded him to be the king of the Nishadhas. And filled with anxiety, the beauteous one thought within herself, ‘Oh, how shall I distinguish the celestials, and how discern the royal Nala?’ And thinking thus, the daughter of Vidarbha became filled with grief. And, O Bharata, recollecting the marks belonging to the celestials, of which she had heard, she thought, ‘Those attributes of the celestials, of which I have heard from the aged, do not pertain to any of these deities present here upon the earth.’ And revolving the matter long in her mind, and reflecting upon it repeatedly, she decided upon seeking the protection of the gods themselves. And bowing down unto them with mind and speech, with folded hands, she addressed them trembling, ‘Since I heard the speech of the swans, I chose the king of the Nishadhas as my lord. For the sake of truth, O, let the gods reveal him to me. And as in thought or word I have never swerved from him, O, let the gods, for the sake of that truth, reveal him to me. And as the gods themselves have destined the ruler of the Nishadhas to be my lord, O, let them, for the sake of that truth, reveal him to me. And as it is for paying homage unto Nala that I have adopted this vow, for the sake of that truth, O, let the gods reveal him unto me, O, let the exalted guardians of the worlds assume their own proper forms, so that I may know the righteous king.’ Hearing these piteous words of Damayanti, and ascertaining her fixed resolve, and fervent love for the king of Nishadhas, the purity of her heart and her inclination and regard and affection for Nala, the gods did as they had been adjured, and assumed their respective attributes as best they could. And thereupon she beheld the celestials unmoistened with perspiration, with winkless eyes, and unfading garlands, unstained with dust, and staying without touching the ground. And Naishadha stood revealed to his shadow, his fading garlands, himself stained with dust and sweat, resting on the ground with winking eyes. And, O Bharata, discerning the gods and the virtuous Nala the daughter of Bhima chose Naishadha according to her truth. And the large-eyed damsel then bashfully caught the hem of his garment and placed round his neck a floral wreath of exceeding grace. And when that fair-complexioned maiden had thus chosen Nala for her husband, the kings suddenly broke out into exclamations of Oh! and Alas! And, O Bharata, the gods and the great Rishis in wonder cried Excellent! Excellent!, applauding the king the while. And, O Kauravya, the royal son of Virasena, with heart filled with gladness, comforted the beauteous Damayanti, saying, ‘Since thou, O blessed one, hast chosen a mortal in the presence of the celestials, know me for a husband even obedient to thy command. And, O thou of sweet smiles, truly do I tell thee this that as long as life continueth in this body of mine, I will remain thine and thine alone. Damayanti also, with folded hands paid homage unto Nala in words of like import. And the happy pair beholding Agni and the other gods mentally sought their protection. And after the daughter of Bhima had chosen Naishadha as her husband, the Lokapalas of exceeding effulgence with pleased hearts, bestowed on Nala eight boons. And Sakra, the lord of Sachi, bestowed on Nala the boon that he should be able to behold his godship in sacrifices and that he should attain to blessed legions thereafter, and Hutasana bestowed on him the boon of his own presence whenever Naishadha wished, and regions also bright as himself. And Yama granted him subtle taste in food as well as pre-eminence in virtue. And the lord of waters granted Nala his own presence whenever he desired, and also garlands of celestial fragrance. And thus each of them bestowed upon him a couple of boons. And having bestowed these the gods went to heaven. And the kings also, having witnessed with wonder Damayanti’s selection of Nala, returned delighted whence they had come. And on the departure of those mighty monarchs, the high-souled Bhima, well pleased, celebrated the wedding of Nala and Damayanti. And having stayed there for a time according to his desire, Naishadha, the best of men, returned to his own city with the permission of Bhima. And having attained that pearl of a woman, the virtuous king, O monarch, began to pass his days in joy, like the slayer of Vala and Vritra in the company of Sachi. And resembling the sun in glory, the king, full of gladness, began to rule his subjects righteously, and give them great satisfaction. And like unto Yayati, the son of Nahusha, that intelligent monarch celebrated the horse sacrifice and many other sacrifices with abundant gifts to Brahmanas. And like unto a very god, Nala sported with Damayanti in romantic woods and groves. And the high-minded king begat upon Damayanti a son named Indrasena, and a daughter named Indrasena. And celebrating sacrifice, and sporting (with Damayanti) thus, the king ruled the earth abounding in wealth.’”
“Vrihadaswa continued, ‘At the sacred hour of the holy lunar day during the auspicious season, King Bhima called the kings to the Swayamvara. Hearing about it, all the lords of the earth, filled with love, quickly came, eager to win Damayanti. The monarchs entered the amphitheater, adorned with golden pillars and a grand archway, like powerful lions entering the wilderness. The lords of the earth, decorated with fragrant garlands and shining earrings adorned with jewels, took their seats. That sacred gathering of kings, graced by those fierce men, resembled the Bhogavati teeming with Nagas or a mountain cave filled with tigers. Their arms were strong, resembling iron maces, well-shaped, and graceful, like five-headed snakes. Adorned with beautiful hair, fine noses, and striking eyes and brows, the kings’ faces sparkled like stars in the sky. When the time came, the beautiful Damayanti, captivating the eyes and hearts of the princes with her dazzling presence, entered the hall. The gazes of those illustrious kings were fixed on her, unable to move, captivated by her form. And when, O Bharata, the names of the monarchs were announced, Bhima’s daughter saw five people who looked identical. Seeing them seated there, with no distinction in appearance, doubt filled her mind, and she couldn’t tell which one was King Nala. Whomever she looked at, she thought he must be the king of the Nishadhas. Anxious, the beautiful one reflected, ‘Oh, how will I tell the celestials apart, and how will I recognize royal Nala?’ As she thought this, the daughter of Vidarbha felt sorrowful. Remembering the traits of the celestials she had heard about, she thought, ‘The characteristics of the celestials that I’ve heard from the elders do not apply to any of these divine figures gathered here on earth.’ After contemplating this repeatedly, she decided to seek help from the gods themselves. Bowing down to them with her mind and words, with folded hands, she addressed them, trembling, ‘Since I listened to the speech of the swans, I have chosen the king of the Nishadhas as my lord. For the sake of truth, O gods, please reveal him to me. As I have never deviated from him in thought or speech, O deities, for the sake of that truth, reveal him to me. As the gods themselves have destined the ruler of the Nishadhas to be my lord, O gods, for the sake of that truth, reveal him to me. Since this vow honors Nala, for the sake of that truth, O gods, reveal him to me. O, let the exalted guardians of the worlds take their proper forms so I may recognize the righteous king.’ Hearing Damayanti’s heartfelt words and understanding her firm determination and deep love for the king of Nishadhas, the purity of her heart, and her affection for Nala, the gods fulfilled her request, taking on their various divine forms as best as they could. Then she saw the celestial beings, dry with no sweat, with steady eyes, adorned with everlasting garlands, untarnished by dust, and hovering above the ground. And Naishadha appeared, in contrast, with faded garlands, himself dusty and sweaty, resting on the ground with blinking eyes. And, O Bharata, upon recognizing the gods and the virtuous Nala, Bhima’s daughter chose Naishadha in truth. The large-eyed maiden then shyly caught the hem of his garment and placed a graceful floral wreath around his neck. When that fair-complexioned maiden chose Nala as her husband, the kings exclaimed, ‘Oh!’ and ‘Alas!’ And, O Bharata, the gods and the great Rishis cried, ‘Excellent! Excellent!’ in admiration of the king. O Kauravya, Virasena’s royal son, filled with joy, comforted the beautiful Damayanti, saying, ‘Since you, O blessed one, have chosen a mortal before the celestials, consider me a husband obedient to your wishes. And, O woman of sweet smiles, I truly tell you that as long as I live in this body, I will remain yours and yours alone.’ Damayanti also, with folded hands, paid homage to Nala, echoing similar sentiments. The happy couple, seeing Agni and the other gods, mentally sought their protection. After Bhima’s daughter chose Naishadha as her husband, the Lokapalas, shining with immense radiance and pleased hearts, granted Nala eight boons. Sakra, the lord of Sachi, bestowed upon Nala the ability to see his godship in sacrifices and gain blessed legacies thereafter, while Hutasana granted him his own presence whenever Naishadha wished, along with regions as bright as himself. Yama gave him a refined taste in food and prominence in virtue. The god of waters granted Nala his presence whenever he desired, along with celestial fragrant garlands. Thus, each of them conferred upon him a pair of boons. After granting these, the gods returned to heaven. The kings, having marveled at Damayanti’s choice of Nala, happily returned whence they came. As those mighty monarchs departed, the noble Bhima, well pleased, celebrated the wedding of Nala and Damayanti. After staying there for a while, according to his desire, Naishadha, the best of men, returned to his own city with Bhima’s permission. Having gained that precious woman, the virtuous king began to live joyfully, like the slayer of Vala and Vritra in the company of Sachi. Like the sun in glory, the king, filled with joy, began to rule his subjects justly, bringing them great satisfaction. Like Yayati, the son of Nahusha, that wise monarch performed horse sacrifices and many other rituals, giving abundant gifts to Brahmanas. Like a true god, Nala delighted in romantic escapades with Damayanti in beautiful woods and groves. The noble king had a son named Indrasena and a daughter named Indrasena with Damayanti. Celebrating sacrifices and enjoying life together, the king ruled the land overflowing with wealth.’”
SECTION LVIII
“Vrihadaswa said, ‘When the blazing guardians of the worlds were returning after the daughter of Bhima had chosen Naishadha, on their way they met Dwapara with Kali approaching towards them. And seeing Kali, Sakra the slayer of Vala and Vritra, said, ‘O Kali, say whither thou art going with Dwapara.’ And thereupon Kali replied unto Sakra, ‘Going to Damayanti’s Swayamvara, will I obtain her (for my wife), as my heart is fixed upon that damsel.’ Hearing this, Indra said with a smile, ‘That Swayamvara is already ended. In our sight she hath chosen Nala for her husband.’ Thus answered by Sakra, Kali, that vilest of the celestials, filled with wrath, addressing all those gods spake, ‘Since in the presence of the celestials she hath chosen a mortal for her lord, it is meet that she should undergo a heavy doom.’ Upon hearing these words of Kali, the celestials answered, ‘It is with our sanction that Damayanti hath chosen Nala. What damsel is there that would not choose king Nala endued with every virtue? Well-versed in all duties, always conducting himself with rectitude, he hath studied the four Vedas together with the Puranas that are regarded as the fifth. Leading a life of harmlessness unto all creatures, he is truth-telling and firm in his vows, and in his house the gods are ever gratified by sacrifices held according to the ordinance. In that tiger among men—that king resembling a Lokapala, is truth, and forbearance, and knowledge, and asceticism, and purity and self-control, and perfect tranquillity of soul. O Kali, the fool that wisheth to curse Nala bearing such a character, curseth himself, and destroyeth himself by his own act. And, O Kali, he that seeketh to curse Nala crowned with such virtues, sinketh into the wide bottomless pit of hell rife with torments.’ Having said this to Kali and Dwapara, the gods went to heaven. And when the gods had gone away, Kali said unto Dwapara, ‘I am ill able, O Dwapara, to suppress my anger. I shall possess Nala, deprive him of his kingdom, and he shall no more sport with Bhima’s daughter. Entering the dice, it behoveth thee to help me.’”
Vrihadaswa said, “When the blazing guardians of the worlds were returning after Bhima’s daughter chose Naishadha, they encountered Dwapara and Kali coming toward them. Seeing Kali, Sakra, the slayer of Vala and Vritra, asked, ‘O Kali, where are you going with Dwapara?’ Kali replied, ‘I’m heading to Damayanti’s Swayamvara to win her as my wife, as my heart is set on that girl.’ Upon hearing this, Indra smiled and said, ‘That Swayamvara is already over. She has chosen Nala as her husband in our sight.’ After hearing Sakra’s response, Kali, the most vile of the celestials, filled with rage, addressed all the gods, saying, ‘Since she has chosen a mortal as her lord in the presence of the celestials, she should face a heavy punishment.’ The celestials replied, ‘It is with our approval that Damayanti has chosen Nala. What girl wouldn’t choose King Nala, who possesses every virtue? He is knowledgeable in all duties, always acts righteously, and has studied the four Vedas along with the Puranas, considered the fifth. Leading a life that harms no creature, he is truthful, steadfast in his vows, and the gods are pleased by the sacrifices he holds according to the rules. In that king, a true tiger among men resembling a Lokapala, there are truth, patience, knowledge, asceticism, purity, self-control, and perfect peace of mind. O Kali, anyone foolish enough to curse Nala, who has such character, curses themselves and brings about their own destruction. And, O Kali, whoever tries to curse Nala, who is adorned with such virtues, will fall into the deep, torment-filled pit of hell.’ After speaking this to Kali and Dwapara, the gods ascended to heaven. Once the gods had left, Kali said to Dwapara, ‘I can barely contain my anger, O Dwapara. I will possess Nala, strip him of his kingdom, and he will no longer enjoy the company of Bhima’s daughter. You must help me as I enter the dice.’”
SECTION LIX
“Vrihadaswa said, ‘Having made this compact with Dwapara, Kali came to the place where the king of the Nishadhas was. And always watching for a hole, he continued to dwell in the country of the Nishadhas for a long time. And it was in the twelfth year that Kali saw a hole. For one day after answering the call of nature, Naishadha touching water said his twilight prayers, without having previously washed his feet. And it was through this (omission) that Kali entered his person. And having possessed Nala, he appeared before Pushkara, and addressed him, saying, ‘Come and play at dice with Nala. Through my assistance thou wilt surely win at the play. And defeating king Nala and acquiring his kingdom, do thou rule the Nishadhas.’ Thus exhorted by Kali, Pushkara went to Nala. And Dwapara also approached Pushkara, becoming the principal die called Vrisha. And appearing before the warlike Nala, that slayer of hostile heroes, Pushkara, repeatedly said, ‘Let us play together with dice.’ Thus challenged in the presence of Damayanti, the lofty-minded king could not long decline it. And he accordingly fixed the time for the play. And possessed by Kali, Nala began to lose, in the game, his stakes in gold, and silver, and cars with the teams thereof, and robes. And maddened at dice, no one amongst his friends could succeed in dissuading that represser of foes from the play that went on. And thereupon, O Bharata, the citizens in a body, with the chief councillors, came thither to behold the distressed monarch and make him desist. And the charioteer coming to Damayanti spake to her of this, saying, ‘O lady, the citizens and officers of the state wait at the gate. Do thou inform the king of the Nishadhas that the citizens have come here, unable to bear the calamity that hath befallen their king conversant with virtue and wealth.’ Thereupon Bhima’s daughter, overwhelmed with grief and almost deprived of reason by it, spake unto Nala in choked accents, ‘O king, the citizens with the councillors of state, urged by loyalty, stay at the gate desirous of beholding thee. It behoveth thee to grant them an interview.’ But the king, possessed by Kali, uttered not a word in reply unto his queen of graceful glances, uttering thus her lamentations. And at this, those councillors of state as also the citizens, afflicted with grief and shame, returned to their homes, saying, ‘He liveth not.’ And, O Yudhishthira, it was thus that Nala and Pushkara gambled together for many months, the virtuous Nala being always worsted.’”
“Vrihadaswa said, ‘After making a deal with Dwapara, Kali went to the place where the king of the Nishadhas was. Always looking for a chance, he continued to stay in the land of the Nishadhas for a long time. It was in the twelfth year that Kali found his opportunity. One day, after answering nature's call, Naishadha touched water and said his evening prayers without washing his feet first. It was through this (oversight) that Kali entered him. Once he possessed Nala, he appeared before Pushkara and said, ‘Come and play dice with Nala. With my help, you'll definitely win. Defeat King Nala and take his kingdom; rule over the Nishadhas.’ Encouraged by Kali, Pushkara went to Nala. Dwapara also approached Pushkara, taking the form of the main die called Vrisha. When he appeared before the brave Nala, a slayer of enemies, Pushkara repeatedly said, ‘Let's play dice together.’ Challenged in front of Damayanti, the noble king couldn't refuse for long. So, he set a time for the game. Possessed by Kali, Nala started to lose his bets of gold, silver, chariots with their teams, and clothes. Obsessed with the dice, none of his friends could convince him to stop playing. Then, O Bharata, the citizens, along with the chief advisors, came to see their distressed king and try to make him stop. The charioteer approached Damayanti and told her, ‘Lady, the citizens and officials are waiting at the gate. Inform the king of the Nishadhas that the citizens have come, unable to bear the disaster that has befallen their virtuous and wealthy king.’ Hearing this, Bhima’s daughter, overwhelmed with grief and nearly out of her mind because of it, spoke to Nala in choked words, ‘O king, the citizens and the state advisors, driven by loyalty, wait at the gate wishing to see you. You should grant them an audience.’ But the king, possessed by Kali, didn’t respond to his queen with graceful eyes who was lamenting so. Seeing this, the advisors and citizens, filled with sadness and shame, went back home, saying, ‘He is no longer alive.’ And, O Yudhishthira, this is how Nala and Pushkara gambled together for many months, with the virtuous Nala always losing.’”
SECTION LX
Vrihadaswa said. “Bhima’s daughter, the cool-headed Damayanti, seeing the righteous king maddened and deprived of his senses at dice, was filled, O king, with alarm and grief. And she thought the affair to be a serious one with the king. And apprehensive of the calamity that threatened Nala, yet seeking his welfare and at last understanding that her lord had lost everything, she said unto her nurse and maid-servant Vrihatsena of high fame, intent upon her good, dexterous in all duties, faithful and sweet-speeched, these words, ‘O Vrihatsena, go thou and summon the councillors in the name of Nala, and tell them also what of wealth and other things hath been lost and what remaineth.’ The councillors then, hearing of Nala’s summons, said, ‘This is fortunate for us’ and approached the king. And when the subjects in a body had (thus) come a second time, the daughter of Bhima informed Nala of it. But the king regarded her not. Finding her husband disregarding her words, Damayanti, filled with shame, returned to her apartments. And hearing that the dice were uniformly unfavourable to the virtuous Nala, and that he had lost everything, she again spake unto her nurse, saying, ‘O Vrihatsena, go thou again in Nala’s name to bring hither, O blessed one, the charioteer, Varshneya. The matter at hand is very serious.’ And Vrihatsena, hearing those words of Damayanti caused Varshneya to be summoned by trusty servants. And the blameless daughter of Bhima, acquainted with conduct suitable to time and place, addressing soft words said according to the occasion, ‘Thou knowest how the king hath always behaved towards thee. He is now in difficulty, and it behoveth thee to assist him. The more the king loseth to Pushkara, the greater becometh his ardour for the play. And as the dice fall obedient to Pushkara, it is seen that they are adverse to Nala in the matter of the play. And absorbed in the play, he heedeth not the words of his friends and relatives, nor even those of mine. I do not think, however, that in this the high-souled Naishadha is to blame, in as much as the king regarded not my words, being absorbed in play. O Charioteer, I seek thy protection. Do my behest. My mind misgiveth me. The king may come to grief. Yoking Nala’s favourite horses endued with the fleetness of the mind, do thou take these twins (my son and daughter) on the car and hie thou to Kundina. Leaving the children there with my kindred as also the car and the horses, either stay thou there, or go to any other place as it listeth thee.’ Varshneya, the charioteer of Nala, then reported in detail these words of Damayanti unto the chief officers of the king. And having settled (the matter) in consultation with them, and obtaining their assent, O mighty monarch, the charioteer started for Vidarbha, taking the children on that car. And leaving there the boy Indrasena and the girl Indrasena, as also that best of cars and those steeds, the charioteer, with a sad heart grieving for Nala, bade farewell unto Bhima. And wandering for some time, he arrived at the city of Ayodhya. And there he appeared with a sorrowful heart before king Rituparna, and entered the service of that monarch as charioteer.”
Vrihadaswa said, “Bhima’s daughter, the level-headed Damayanti, seeing the righteous king distressed and out of his mind from gambling, was filled, O king, with worry and sorrow. She believed the situation with the king was serious. Fearing for Nala's impending disaster and wanting to help him, she realized her husband had lost everything. She said to her nurse and maid, Vrihatsena, who was well-known for her good nature, skilled in all tasks, loyal, and kind, these words: ‘O Vrihatsena, go and call the councillors in Nala's name and inform them of what wealth and other items have been lost and what remains.’ The councillors, upon hearing they were summoned, said, ‘This is good news for us’ and approached the king. When the subjects had gathered again, Bhima’s daughter informed Nala about it. But the king did not acknowledge her. Feeling ignored, Damayanti, ashamed, returned to her quarters. Hearing that the dice were consistently against the virtuous Nala and that he had lost everything, she spoke again to her nurse, saying, ‘O Vrihatsena, go once more in Nala’s name to fetch the charioteer, Varshneya. The situation is very serious.’ Vrihatsena, listening to Damayanti’s words, had Varshneya summoned by trusted servants. The honorable daughter of Bhima, familiar with the appropriate conduct for the time and place, spoke gently, saying, ‘You know how the king has always treated you. He is in trouble now, and you should help him. The more he loses to Pushkara, the more eager he becomes to play. The dice favor Pushkara and are against Nala in the game. Focused on the game, he doesn’t listen to his friends and family, not even to me. However, I don’t think the high-minded Naishadha is to blame, since the king does not heed my words, being absorbed in his game. O Charioteer, I need your help. Please do as I say. I have a bad feeling. The king might end up in trouble. Harness Nala’s favorite horses, who are as swift as thought, take these twins (my son and daughter) in the chariot, and go to Kundina. Leave the children with my relatives, as well as the chariot and the horses, and either stay there or go wherever you wish.’ Varshneya, Nala’s charioteer, then communicated these detailed instructions from Damayanti to the king’s chief officials. After discussing the matter with them and getting their agreement, O mighty king, the charioteer set off for Vidarbha, taking the children in the chariot. After leaving the boy Indrasena and the girl Indrasena there, along with the best chariot and the horses, Varshneya, with a heavy heart grieving for Nala, bid farewell to Bhima. After wandering for a while, he reached the city of Ayodhya. There, he appeared before king Rituparna with a sad heart and entered the service of the monarch as charioteer.”
SECTION LXI
“Vrihadaswa said, ‘After Varshneya had gone away, Pushkara won from the righteous Nala that latter’s kingdom and what else of wealth he had. And unto Nala, O king, who had lost his kingdom, Pushkara laughingly said, ‘Let the play go on. But what stake hast thou now? Damayanti only remaineth; all else of thine hath been won by me. Well, if thou likest, that Damayanti be our stake now.’ Hearing these words of Pushkara the virtuous king felt as if his heart would burst in rage, but he spake not a word. And gazing at Pushkara in anguish, king Nala of great fame took all the ornaments off every part of his body. And attired in a single piece of cloth, his body uncovered, renouncing all his wealth, and enhancing the grief of friends, the king set out. And Damayanti, clad in one piece of cloth, followed him behind as he was leaving the city. And coming to the outskirts of the city, Nala stayed there for three nights with his wife. But Pushkara, O king, proclaimed through the city that he that should show any attention to Nala, would be doomed to death. And on account of these words of Pushkara and knowing his malice towards Nala, the citizens, O Yudhishthira, no longer showed him hospitable regards. And unregarded though deserving of hospitable regards, Nala passed three nights in the outskirts of the city, living on water alone. And afflicted with hunger, the king went away in search of fruit and roots, Damayanti following him behind. And in agony of famine, after many days, Nala saw some birds with plumage of golden hue. And thereupon the mighty lord of the Nishadhas thought within himself, ‘These will be my banquet today and also my wealth.’ And then he covered them with the cloth he had on—when bearing up that garment of his, the birds rose up to the sky. And beholding Nala nude and melancholy, and standing with face turned towards the ground, those rangers of the sky addressed him, saying, ‘O thou of small sense, we are even those dice. We had come hither wishing to take away thy cloth, for it pleased us not that thou shouldst depart even with thy cloth on.’ And finding himself deprived of his attire, and knowing also that the dice were departing (with it), the virtuous Nala, O king, thus spake unto Damayanti, ‘O faultless one, they through whose anger I have been despoiled of my kingdom, they through whose influence distressed and afflicted with hunger, I am unable to procure sustenance, they for whom the Nishadhas offered me not any hospitality, they, O timid one, are carrying off my cloth, assuming the form of birds. Fallen into this dire disaster, I am afflicted with grief and deprived of my senses, I am thy lord, do thou, therefore, listen to the words I speak for thy good. These many roads lead to the southern country, passing by (the city of) Avanti and the Rikshavat mountains. This is that mighty mountain called Vindhya; yon, the river Payasvini running sea-wards, and yonder are the asylums of the ascetics, furnished with various fruit and roots. This road leadeth to the country of the Vidarbhas—and that, to the country of the Kosalas. Beyond these roads to the south is the southern country.’ Addressing Bhima’s daughter, O Bharata, he distressed king Nala spake those words unto Damayanti over and over again. Thereupon afflicted with grief, in a voice choked with tears, Damayanti spake unto Naishadha these piteous words, ‘O king, thinking of thy purpose, my heart trembleth, and all my limbs become faint. How can I go, leaving thee in the lone woods despoiled of thy kingdom and deprived of thy wealth, thyself without a garment on, and worn with hunger and toil? When in the deep woods, fatigued and afflicted with hunger, thou thinkest of thy former bliss, I will, O great monarch, soothe thy weariness. In every sorrow there is no physic equal unto the wife, say the physicians. It is the truth, O Nala, that I speak unto thee.’ Hearing those words of his queen, Nala replied, ‘O slender-waisted Damayanti, it is even as thou hast said. To a man in distress, there is no friend or medicine that is equal unto a wife. But I do not seek to renounce thee, wherefore, O timid one, dost thou dread this? O faultless one, I can forsake myself but thee I cannot forsake.’ Damayanti then said, ‘If thou dost not, O mighty king, intend to forsake me, why then dost thou point out to me the way to the country of the Vidarbhas? I know, O king, that thou wouldst not desert me. But, O lord of the earth, considering that thy mind is distracted, thou mayst desert me. O best of men, thou repeatedly pointest out to me the way and it is by this, O god-like one, that thou enhancest my grief. If it is thy intention that I should go to my relatives, then if it pleaseth thee, both of us will wend to the country of the Vidarbhas. O giver of honours, there the king of the Vidarbhas will receive thee with respect. And honoured by him, O king, thou shall live happily in our home.’”
Vrihadaswa said, “After Varshneya left, Pushkara took Nala’s kingdom and all his wealth. To the unfortunate Nala, who had lost everything, Pushkara mockingly said, ‘Let the game continue. But what do you have left to wager? Only Damayanti remains; everything else is mine now. If you want, let’s bet on Damayanti.’ Hearing Pushkara's words, the virtuous king felt a surge of rage that nearly broke his heart, but he said nothing. In despair, King Nala, renowned for his greatness, stripped every ornament from his body. Dressed only in a single piece of cloth, leaving behind all his wealth and deepening the sorrow of his friends, he set out. Damayanti, also in a single piece of cloth, followed him as he left the city. Reaching the outskirts, Nala stayed there for three nights with his wife. Pushkara, on the other hand, circulated a message throughout the city that anyone who showed kindness to Nala would face death. Because of Pushkara's threats and their knowledge of his hatred towards Nala, the citizens, O Yudhishthira, no longer extended hospitality towards him. Though deserving of such kindness, Nala spent three nights outside the city, surviving on just water. Suffering from hunger, the king searched for fruits and roots, with Damayanti trailing behind. After many days of famine, Nala spotted some birds with golden feathers. He thought to himself, 'These will be my meal today and my fortune.' He tried to cover them with the cloth he had, but as he held it, the birds flew away into the sky. Seeing Nala naked and heartbroken, with his face downcast, those birds addressed him, saying, ‘Oh, foolish one, we are the dice. We came here wishing to take your cloth, as we did not want you to leave even with it on.’ Realizing he had lost his clothing and knowing the dice were flying away with it, the noble Nala said to Damayanti, ‘Oh, pure one, those who have made me lose my kingdom and caused me this hunger are taking my cloth in the form of birds. Having fallen into this terrible situation, I’m consumed with grief and have lost my senses. I am your husband, so please listen to my words for your own good. Many roads lead to the southern land, passing through Avanti and the Rikshavat mountains. There is the mighty Vindhya mountain; over there is the river Payasvini flowing towards the sea, and beyond lie the ascetic hermitages with various fruits and roots. This road leads to Vidarbha, and that one to Kosala. Beyond these roads, to the south, lies southern land.’ Addressing Bhima’s daughter, O Bharata, distressed King Nala repeated these words to Damayanti over and over again. Gripped by sorrow, with her voice choked with tears, Damayanti spoke to Nala with compassion, ‘Oh king, thinking of your plight, my heart trembles and my limbs grow weak. How can I go, leaving you in the lonely woods, stripped of your kingdom and wealth, without even a garment, exhausted from hunger and hardship? When you are deep in the forest, wearied and suffering from hunger, I will, oh great monarch, bring you comfort by reminding you of your past happiness. Among all sorrows, nothing is as healing as a wife, say the healers. It’s the truth, oh Nala, that I speak.’ Hearing his queen's words, Nala replied, ‘Oh, slender-waisted Damayanti, as you say, there’s no friend or remedy equal to a wife for a man in distress. But I do not intend to abandon you. So tell me, why do you fear this? Oh faultless one, I might lose myself, but I could never forsake you.’ Damayanti then asked, ‘If you do not plan to abandon me, why do you direct me toward the land of Vidarbha? I know you wouldn’t leave me. But, oh lord of the earth, your mind seems troubled, and you might choose to desert me. Oh, best of men, you keep pointing out the way, and through this, you increase my sorrow. If you truly wish for me to go to my relatives, then if it pleases you, let us both go to Vidarbha. Oh giver of honors, there the king of Vidarbha will welcome you with respect. Honored by him, oh king, you will live happily in our home.’”
SECTION LXII
“Nala said, ‘Surely, thy father’s kingdom is as my own. But thither I will not, by any means, repair in this extremity. Once I appeared there in glory, increasing thy joy. How can I go there now in misery, augmenting thy grief?’
“Nala said, ‘Surely, your father’s kingdom is just like mine. But I won’t go there now, not in this situation. I once went there in glory, bringing you joy. How can I go there now in misery and make you sadder?’”
“Vrihadaswa continued, ‘Saying this again and again unto Damayanti, king Nala, wrapped in half a garment, comforted his blessed wife. And both attired in one cloth and wearied with hunger and thirst, in course of their wanderings, at last they came to a sheltered shed for travellers. And arrived at this place, the king of the Nishadhas sat down on the bare earth with the princes of Vidarbha. And wearing the same piece of cloth (with Damayanti), and dirty, and haggard, and stained with dust, he fell asleep with Damayanti on the ground in weariness. And suddenly plunged in distress, the innocent and delicate Damayanti with every mark of good fortune, fell into a profound slumber. And, O monarch, while she slept, Nala, with heart and mind distraught, could not slumber calmly as before. And reflecting on the loss of his kingdom, the desertion of his friends, and his distress in the woods, he thought with himself, ‘What availeth my acting thus? And what if I act not thus? Is death the better for me now? Or should I desert my wife? She is truly devoted to me and suffereth this distress for my sake. Separated from me, she may perchance wander to her relatives. Devoted as she is to me, if she stayeth with me, distress will surely be hers; while it is doubtful, if I desert her. On the other hand, it is not unlikely that she may even have happiness some time.’ Reflecting upon this repeatedly, and thinking of it again and again, he concluded, O monarch, that the desertion of Damayanti was the best course for him. And he also thought, ‘Of high fame and auspicious fortune, and devoted to me, her husband, she is incapable of being injured by any one on the way on account of her energy.’ Thus his mind that was influenced by the wicked Kali, dwelling upon Damayanti, was made up for deserting her. And then thinking of his own want of clothing, and of her being clad in a single garment, he intended to cut off for himself one half of Damayanti’s attire. And he thought, ‘How shall I divide this garment, so that my beloved one may not perceive?’ And thinking of this, the royal Nala began to walk up and down that shed. And, O Bharata, pacing thus to and fro, he found a handsome sword lying near the shed, unsheathed. And that repressor of foes, having, with that sword cut off one half of the cloth, and throwing the instrument away, left the daughter of Vidharbha insensible in her sleep and went away. But his heart failing him, the king of the Nishadhas returned to the shed, and seeing Damayanti (again), burst into tears. And he said, ‘Alas! that beloved one of mine whom neither the god of wind nor the sun had seen before, even she sleepeth to-day on the bare earth, like one forlorn. Clad in this severed piece of cloth, and lying like one distracted, how will the beauteous one of luminous smiles behave when she awaketh? How will the beautiful daughter of Bhima, devoted to her lord, all alone and separated from me, wander through these deep woods inhabited by beasts and serpents? O blessed one, may the Adityas and the Vasus, and the twin Aswins together with the Marutas protect thee, thy virtue being thy best guard.’ And addressing thus his dear wife peerless on earth in beauty, Nala strove to go, reft of reason by Kali. Departing and still departing, king Nala returned again and again to that shed, dragged away by Kali but drawn back by love. And it seemed as though the heart of the wretched king was rent in twain, and like a swing, he kept going out from cabin and coming back into it. At length after lamenting long and piteously, Nala stupefied and bereft of sense by Kali went away, forsaking that sleeping wife of his. Reft of reason through Kali’s touch, and thinking of his conduct, the king departed in sorrow, leaving his, wife alone in that solitary forest.’”
“Vrihadaswa continued, ‘As he repeated this to Damayanti over and over, King Nala, wearing only a half garment, tried to comfort his beloved wife. Both of them, dressed in a single piece of cloth and exhausted from hunger and thirst, eventually stumbled upon a shelter for travelers. Once at this spot, the king of the Nishadhas sat down on the bare ground with the princes of Vidarbha. Wearing the same piece of cloth as Damayanti, haggard and dirty from travel, he fell asleep beside her on the ground out of sheer fatigue. Suddenly, overwhelmed by sadness, the innocent and delicate Damayanti, who was marked by every sign of good fortune, fell into a deep sleep. And, O monarch, while she slept, Nala, with a troubled heart and mind, couldn’t sleep peacefully as he used to. Reflecting on the loss of his kingdom, the betrayal of his friends, and his suffering in the wilderness, he thought to himself, ‘What good does this do? And what if I don’t do this? Is death better for me now? Or should I abandon my wife? She is truly loyal to me and is enduring this hardship for my sake. If separated from me, she might go back to her family. Though devoted to me, if she stays with me, she will undoubtedly suffer; while it’s unclear if I leave her behind, she might find happiness at some point.’ After thinking about this repeatedly, he ultimately decided, O monarch, that abandoning Damayanti was the best choice for him. He also thought, ‘She is of high reputation and good fortune, and devoted to me, her husband; she won’t be harmed by anyone on her journey because of her strength.’ Thus, under the influence of the wicked Kali, he made up his mind to leave her. Then, reflecting on his lack of clothing and her wearing only a single garment, he planned to cut off half of Damayanti’s clothes for himself. He thought, ‘How can I do this without her noticing?’ With that in mind, King Nala started pacing inside the shed. And, O Bharata, as he walked back and forth, he discovered a handsome sword lying unsheathed nearby. With that sword, he cut off half of the cloth, discarded the sword, left the unconscious Damayanti behind, and walked away. But feeling weak in his heart, the king of the Nishadhas returned to the shed and, seeing Damayanti again, broke down in tears. He said, ‘Alas! My beloved, whom even the wind god and the sun have never seen, now lies on the bare earth, like someone lost. Clad in this torn cloth and lying there despondently, how will the beautiful one with the radiant smile behave when she awakens? How will the lovely daughter of Bhima, devoted to her husband, alone and separated from me, wander through these deep woods filled with wild animals and snakes? O blessed one, may the Adityas, the Vasus, the twin Aswins, and the Marutas protect you, with your virtue as your greatest shield.’ Thus addressing his beautiful wife, Nala, influenced by Kali, struggled to leave. Time and again, King Nala left and returned to that shed, pulled away by Kali but drawn back by love. It felt as if the heart of the miserable king was torn in two; he kept going back and forth from the cabin. Finally, after lamenting long and painfully, Nala, dazed and confused by Kali, walked away, abandoning his sleeping wife. Under the influence of Kali, lost in thought about his actions, the king departed in sadness, leaving his wife alone in that lonely forest.’”
SECTION LXIII
Vrihadaswa said, “O king, after Nala had gone away, the beauteous Damayanti, now refreshed, timorously awoke in that lonely forest. And O mighty monarch, not finding her lord Naishadha, afflicted with grief and pain, she shrieked aloud in fright, saying, ‘O lord? O mighty monarch! O husband, dost thou desert me? Oh, I am lost and undone, frightened in this desolate place. O illustrious prince, thou art truthful in speech, and conversant with morality. How hast thou then, having pledged thy word, deserted me asleep in the woods? Oh, why hast thou deserted thy accomplished wife, even devoted to thee, particularly one that hath not wronged thee, though wronged thou hast been by others? O king of men, it behoveth thee to act faithfull, according to those words thou hadst spoken unto me before in the presence of the guardians of the worlds. O bull among men, that thy wife liveth even a moment after thy desertion of her, is only because mortals are decreed to die at the appointed time. O bull among men, enough of this joke! O irrepressible one, I am terribly frightened. O lord, show thyself. I see thee! I see thee, o king! Thou art seen, O Naishadha, Hiding thyself behind those shrubs, why dost thou not reply unto me? It is cruel of thee, O great king, that seeing me in this plight and so lamenting, thou dost not, O king, approach and comfort me. I grieve not for myself, nor for anything else. I only grieve to think how thou wilt pass thy days alone, O king. In the evening oppressed with hunger and thirst and fatigue, underneath the trees, how wilt it take with thee when thou seest me not?’ And then Damayanti, afflicted with anguish and burning with grief, began to rush hither and thither, weeping in woe. And now the helpless princess sprang up, and now she sank down in stupor; and now she shrank in terror, and now she wept and wailed aloud. And Bhima’s daughter devoted to her husband, burning in anguish and sighing ever more, and faint and weeping exclaimed, ‘That being through whose imprecation the afflicted Naishadha suffereth this woe, shall bear grief that is greater than ours. May that wicked being who hath brought Nala of sinless heart this, lead a more miserable life bearing greater ills.’
Vrihadaswa said, “Oh king, after Nala left, the beautiful Damayanti, now refreshed, timidly woke up in that lonely forest. And oh, mighty monarch, not finding her husband Naishadha, filled with grief and pain, she screamed in fear, saying, ‘Oh lord? Oh mighty king! Oh husband, are you abandoning me? Oh, I am lost and undone, terrified in this desolate place. Oh, illustrious prince, you are honest and know what is right. How could you, after promising to stay, leave me here asleep in the woods? Oh, why have you deserted your devoted wife, especially one who has not wronged you, even though you have been wronged by others? Oh king of men, you should be faithful to the words you spoke to me before in front of the guardians of the worlds. Oh strong man, the only reason your wife is still alive after you've abandoned her is that mortals are meant to die at their destined time. Oh strong man, enough of this joke! Oh uncontainable one, I am truly terrified. Oh lord, show yourself. I see you! I see you, oh king! You are there, Naishadha, hiding behind those bushes; why won't you respond to me? It’s cruel of you, oh great king, to see me in this situation, and while I’m lamenting, you don’t come to comfort me. I’m not grieving for myself or anything else. I only grieve thinking about how you will spend your days alone, oh king. In the evening, suffering from hunger, thirst, and exhaustion, under the trees, how will you cope when you do not see me?’ And then Damayanti, overwhelmed with sorrow and burning with grief, started to run around, weeping in despair. Now the helpless princess stood up, and now she collapsed in stupor; now she shrank in fear, and now she wept and wailed loudly. And Bhima’s daughter, devoted to her husband, burning in grief and sighing more and more, faint and weeping exclaimed, ‘The one responsible for this torment that Naishadha endures shall suffer a pain greater than ours. May that wicked person who has caused this misery for the sinless Nala lead a more miserable life, suffering even worse trials.’”
“Thus lamenting, the crowned consort of the illustrious (king) began to seek her lord in those woods, inhabited by beasts of prey. And the daughter of Bhima, wailing bitterly, wandered hither and thither like a maniac, exclaiming, ‘Alas! Alas! Oh king!’ And as she was wailing loudly like a female osprey, and grieving and indulging in piteous lamentations unceasingly, she came near a gigantic serpent. And that huge and hungry serpent thereupon suddenly seized Bhima’s daughter, who had come near and was moving about within its range. And folded within serpent’s coils and filled with grief, she still wept, not for herself but for Naishadha. And she said ‘O lord, why dost thou not rush towards me, now that I am seized, without anybody to protect me, by this serpent in these desert wilds? And, O Naishadha, how will it fare with thee when thou rememberest me? O lord, why hast thou gone away, deserting me today in the forest? Free from thy course, when thou wilt have regained thy mind and senses and wealth, how will it be with thee when thou thinkest of me? O Naishadha, O sinless one, who will soothe thee when thou art weary, and hungry, and fainting, O tiger among kings?’ And while she was wailing thus, a certain huntsman ranging the deep woods, hearing her lamentations, swiftly came to the spot. And beholding the large-eyed one in the coils of the serpent, he rushed towards it and cut off its head with his sharp weapon. And having struck the reptile dead, the huntsman set Damayanti free. And having sprinkled her body with water and fed and comforted her. O Bharata, he addressed her saying, ‘O thou with eyes like those of a young gazelle, who art thou? And why also hast thou come into the woods? And, O beauteous one, how hast thou fallen into this extreme misery’ And thus accosted, O monarch, by that man, Damayanti, O Bharata, related unto him all that had happened. And beholding that beautiful woman clad in half a garment, with deep bosom and round hips, and limbs delicate and faultless, and face resembling the full moon, and eyes graced with curved eye-lashes, and speech sweet as honey, the hunter became inflamed with desire. And afflicted by the god of love, the huntsman began to soothe her in winning voice and soft words. And as soon as the chaste and beauteous Damayanti, beholding him understood his intentions, she was filled with fierce wrath and seemed to blaze up in anger. But the wicked-minded wretch, burning with desire became wroth, attempted to employ force upon her, who was unconquerable as a flame of blazing fire. And Damayanti already distressed upon being deprived of husband and kingdom, in that hour of grief beyond utterance, cursed him in anger, saying, ‘I have never even thought of any other person than Naishadha, therefore let this mean-minded wrath subsisting on chase, fall down lifeless.’ And as soon as she said this, the hunter fell down lifeless upon the ground, like a tree consumed by fire.” 131
“Thus lamenting, the crowned partner of the great king started to search for her lord in those woods, filled with wild animals. And the daughter of Bhima, crying bitterly, wandered around aimlessly, calling out, ‘Oh no! Oh no! King!’ As she cried out loudly like a distressed bird, mourning without end, she got close to a massive serpent. That enormous and hungry serpent suddenly grabbed Bhima’s daughter, who was in its reach. Trapped in the serpent's coils and filled with sorrow, she continued to cry, not for herself but for Naishadha. She said, ‘Oh lord, why don’t you come to me now that I’m caught by this serpent in these wildernesses, left unprotected? And, oh Naishadha, what will happen to you when you think of me? Oh lord, why did you leave me alone in the forest today? When you've regained your senses and wealth, how will you feel when you remember me? Oh Naishadha, oh virtuous one, who will comfort you when you are tired, hungry, and fainting, oh best among kings?’ While she was wailing like this, a hunter, roaming the dense woods, heard her cries and quickly approached the scene. Seeing the large-eyed woman caught in the serpent's coils, he rushed at it and cut off its head with his sharp weapon. After killing the serpent, the hunter freed Damayanti. He sprinkled water on her, fed her, and comforted her. Then he said, ‘Oh you with eyes like a young gazelle, who are you? And why have you come into these woods? Oh beautiful one, how did you end up in this terrible situation?’ Addressed in this way, Damayanti told him everything that had happened. Seeing that stunning woman, dressed in half a garment, with a shapely figure, flawless limbs, a face like the full moon, and eyes adorned with long lashes, the hunter was filled with desire. Overcome by passion, he began to speak to her softly and sweetly. But when the pure and beautiful Damayanti realized his intentions, she was filled with fierce anger and seemed to ignite in rage. But the wicked man, consumed with desire, grew furious and tried to force himself on her, who was as unyielding as a blazing fire. Already distressed from losing her husband and kingdom, in that moment of overwhelming sorrow, she cursed him in anger, saying, ‘I have never even thought of anyone other than Naishadha, so let this lowly creature who lives for hunting fall dead.’ As soon as she said this, the hunter collapsed lifeless on the ground, like a tree consumed by fire.” 131
SECTION LXIV
“Vrihadaswa continued, ‘Having destroyed that hunter Damayanti of eyes like lotus leaves, went onwards through that fearful and solitary forest ringing with the chirp of crickets. And it abounded with lions, and leopards, and Rurus and tigers, and buffaloes, and bears and deer. And it swarmed with birds of various species, and was infested by thieves and mlechchha tribes. And it contained Salas, and bamboos and Dhavas, and Aswatthas, and Tindukas and Ingudas, and Kinsukas, and Arjunas, and Nimvas, and Tinisas and Salmalas, and Jamvus, and mango trees, and Lodhras, and the catechu, and the cane, and Padmakas, and Amalahas, and Plakshas, and Kadamvas, and Udumvaras and Vadaris, and Vilwas, and banians, and Piyalas, and palms, and date-trees, and Haritakas and Vibhitakas. And the princess of Vidarbha saw many mountains containing ores of various kinds, and groves resounding with the notes of winged choirs, and many glens of wondrous sight, and many rivers and lakes and tanks and various kinds of birds and beasts. And she saw numberless snakes and goblins and Rakshasas of grim visage, and pools and tanks and hillocks, and brooks and fountains of wonderful appearance. And the princess of Vidarbha saw there herds of buffaloes. And boars, and bears as well as serpents of the wilderness. And safe in virtue and glory and good fortune and patience, Damayanti wandered through those woods alone, in search of Nala. And the royal daughter of Bhima, distressed only at her separation from her lord, was not terrified at aught in that fearful forest. And, O king, seating herself down upon a stone and filled with grief, and every limb of hers trembling with sorrow on account of her husband, she began to lament thus: ‘O king of the Nishadhas, O thou of broad chest and mighty arms, whither hast thou gone, O king, leaving me in this lone forest? O hero, having performed the Aswamedha and other sacrifices, with gifts in profusion (unto the Brahmanas), why hast thou, O tiger among men, played false with me alone? O best of men, O thou of great splendour, it behoveth thee. O auspicious one, to remember what thou didst declare before me, O bull among kings! And, O monarch, it behoveth thee also to call to mind what the sky-ranging swans spake in thy presence and in mine. O tiger among men, the four Vedas in all their extent, with the Angas and the Upangas, well-studied, on one side, and one single truth on the other, (are equal). Therefore, O slayer of foes, it behoveth thee, O lord of men, to make good what thou didst formerly declare before me. Alas, O hero! warrior! O Nala! O sinless one being thine, I am about to perish in this dreadful forest. Oh! wherefore dost thou not answer me? This terrible lord of the forest, of grim visage and gaping jaws, and famishing with hunger, filleth me with fright. Doth it not behove thee to deliver me? Thou wert wont to say always, ‘Save thee there existeth not one dear unto me.’ O blessed one, O king, do thou now make good thy words so spoken before. And, O king, why dost thou not return an answer to thy beloved wife bewailing and bereft of sense, although thou lovest her, being loved in return? O king of the earth, O respected one, O represser of foes, O thou of large eyes, why dost thou not regard me, emaciated, and distressed and pale, and discoloured, and clad in a half piece of cloth, and alone, and weeping, and lamenting like one forlorn, and like unto a solitary doe separated from the herd? O illustrious sovereign, it is, I, Damayanti, devoted to thee, who, alone in this great forest, address thee. Wherefore, then, dost thou not reply unto me? Oh, I do not behold thee today on this mountain, O chief of men, O thou of noble birth and character with every limb possesed of grace! In this terrible forest, haunted by lions and tigers, O king of the Nishadhas, O foremost of men, O enhancer of my sorrows, (Wishing to know) whether thou art lying down, or sitting, or standing, or gone, whom shall I ask, distressed and woe-stricken on thy account, saying, ‘Hast thou seen in this woods the royal Nala?’ Of whom shall I in this forest enquire alter the departed Nala, handsome and of high soul, and the destroyer of hostile arrays? From whom shall I today hear the sweet words, viz., ‘That royal Nala, of eyes like lotus-leaves, whom thou seekest, is even here?’ Yonder cometh the forest-king, that tiger of graceful mien, furnished with four teeth and prominent cheeks. Even him will I accost fearlessly: Thou art the lord of all animals, and of this forest the king. Know me for Damayanti, the daughter of the king of the Vidarbhas, and the wife of Nala, destroyer of foes, and the king of the Nishadhas. Distressed and woe-stricken, I am seeking my husband alone in these woods. Do thou, O king of beasts, comfort me (with news of Nala) if thou hast seen him. Or, O lord of the forest, if thou cannot speak of Nala, do thou, then, O best of beasts, devour me, and free me from this misery. Alas! hearing my plaintive appeal in the wilderness, this king of mountains, this high and sacred hill, crested with innumerable [...?-JBH] rolleth towards the sea. Let me, then, for tidings of the king, ask this king of mountains, this high and sacred hill, crested with innumerable heaven-kissing and many-hued and beauteous peaks, and abounding in various ores, and decked with gems of diverse kings, and rising like a banner over this broad forest, and ranged by lions and tigers and elephants and boars and bears and stags, and echoing all around with (the notes of) winged creatures of various species, and adorned with kinsukas and Asokas and Vakulas and Punnagas, with blossoming Karnikaras, and Dhavas and Plakshas, and with streams haunted by waterfowls of every kind, and abounding in crested summits, O sacred one! O best of mountains! O thou of wondrous sight! O celebrated hill! O refuge (of the distressed)! O highly auspicious one! I bow to thee, O pillar of the earth! Approaching, I bow to thee. Know me for a king’s daughter, and a king’s daughter-in-law, and king’s consort, Damayanti by name that lord of earth who ruleth the Vidarbhas, that mighty warrior-king Bhima by name, who protecteth the four orders, is my sire. That best of kings celebrated the Rajasuya and Aswamedha sacrifices, with profuse gifts to the Brahmanas. Possessed of beautiful and large eyes, distinguished for devotion to the Vedas, of unblemished character, truth-telling, devoid of guile, gentle, endued with prowess, lord of immense wealth, versed in morality, and pure, he having vanquished all his foes, effectually protecteth the inhabitants of Vidarbha. Know me, O holy one, for his daughter, thus come to thee. That best of men—the celebrated ruler of the Nishadha—known by the name of Virasena of high fame, was my father-in-law. The son of that king, heroic and handsome and possessed of energy incapable of being baffled, who ruleth well the kingdom which hath descended to him from his father, is named Nala. Know, O mountain, that of that slayer of foes, called also Punyasloka, possessed of the complexion of gold, and devoted to the Brahmanas, and versed in the Vedas, and gifted with eloquence,—of that righteous and Soma-quaffing and fire-adoring king, who celebrateth sacrifices and is liberal and warlike and who adequately chastiseth (criminals), I am the innocent spouse—the chief of his queens—standing before thee. Despoiled of prosperity and deprived of (the company of my) husband without a protector, and afflicted with calamity, hither have I come, O best of mountains, seeking my husband. Hast thou, O foremost of mountains, with thy hundreds of peaks towering (into the sky) seen king Nala in this frightful forest? Hast thou seen my husband, that ruler of the Nishadhas, the illustrious Nala, with the tread of a mighty elephant, endued with intelligence, long-armed, and of fiery energy, possessed of prowess and patience and courage and high fame? Seeing me bewailing alone, overwhelmed with sorrow, wherefore, O best of mountains, dost thou not today soothe me with thy voice, as thy own daughter in distress? O hero, O warrior of prowess, O thou versed in every duty, O thou adhering to truth—O lord of the earth, if thou art in this forest, then, O king, reveal thyself unto me. Oh, when shall I again hear the voice of Nala, gentle and deep as that of the clouds, that voice, sweet as Amrita, of the illustrious king, calling me Vidharva’s daughter, with accents distinct, and holy, and musical as the chanting of the Vedas and rich, and soothing all my sorrows. O king, I am frightened. Do thou, O virtuous one, comfort me.’
“Vrihadaswa continued, ‘After defeating the hunter, Damayanti, with her lotus-like eyes, moved on through that terrifying and lonely forest filled with the sounds of crickets. The forest was teeming with lions, leopards, deer, tigers, buffaloes, bears, and various birds, along with thieves and mlechchha tribes. It had Salas, bamboos, Dhavas, Aswatthas, Tindukas, Ingudas, Kinsukas, Arjunas, Nimvas, Tinisas, Salmalas, Jamvus, mango trees, Lodhras, catechu, cane, Padmakas, Amalahas, Plakshas, Kadamvas, Udumvaras, Vadaris, Vilwas, banyan trees, palms, date trees, and Haritakas and Vibhitakas. The princess of Vidarbha saw many mountains with different ores, groves echoing with birdsong, beautiful glens, rivers, lakes, tanks, and various kinds of wildlife. She spotted numerous snakes, goblins, and fearsome Rakshasas, along with pools, tanks, hillocks, brooks, and stunning fountains. The princess of Vidarbha saw herds of buffalo, boars, bears, and wild serpents. Protected by virtue, glory, good fortune, and patience, Damayanti wandered alone through those woods seeking Nala. The royal daughter of Bhima, distressed only by her separation from her lord, was not afraid of anything in that dreadful forest. And, oh king, sitting on a stone, filled with sorrow and trembling at the thought of her husband, she began to lament: ‘Oh king of the Nishadhas, you with the broad chest and strong arms, where have you gone, leaving me in this desolate forest? Oh hero, after performing the Aswamedha and other sacrifices, making generous gifts to the Brahmanas, why have you, oh greatest of men, deceived only me? Oh best of men, oh shining one, you should remember what you promised me, bull among kings! And, oh monarch, you should also recall what the sky-ranging swans said in our presence. Oh mightiest among men, the four Vedas in their entirety, along with their branches and supplements, are equal to a single truth. Therefore, oh slayer of foes, you, lord of men, must honor what you once declared to me. Alas, oh hero! warrior! Oh Nala! Oh sinless one, as yours, I am about to perish in this dreadful forest. Oh! why do you not answer me? This fearsome lord of the forest, with a grim face and huge jaws, and starving with hunger, terrifies me. Shouldn't you rescue me? You always said, ‘There is no one dearer to me than you.’ Oh blessed one, oh king, now fulfill your words spoken before. And, oh king, why do you not respond to your beloved wife, who is mourning and lost, even though you love her and she loves you back? Oh king of the earth, oh respected one, oh fierce enemy of foes, oh one with large eyes, why don’t you see me, emaciated, distressed, pale, shivering, dressed in a tattered piece of cloth, alone, and weeping, like a lonely doe separated from the herd? Oh illustrious sovereign, it is I, Damayanti, devoted to you, who am alone in this vast forest talking to you. So, why do you not respond to me? Oh, I cannot see you today on this mountain, oh chief of men, oh noble one, graceful in every limb! In this terrible forest, haunted by lions and tigers, oh king of the Nishadhas, oh foremost of men, oh source of my sorrow, wanting to know whether you are lying down, sitting, standing, or gone, whom shall I ask, stricken with grief over you, saying, ‘Have you seen the royal Nala in this forest?’ To whom in this wilderness can I turn to find my beloved Nala, handsome and noble, the conqueror of opposing forces? From whom will I today hear the sweet words, ‘That royal Nala, with eyes like lotus petals, whom you seek, is right here?’ Look, here comes the lord of the forest, the graceful tiger with prominent teeth and striking cheeks. I will approach him fearlessly: You are the king of all animals, the ruler of this forest. Know me as Damayanti, the daughter of the king of Vidarbha and the wife of Nala, the foe destroyer and king of Nishadhas. Distressed and sorrowful, I am searching for my husband in these woods. Please, oh king of beasts, comfort me with news of Nala if you have seen him. Or, oh lord of the forest, if you cannot speak of Nala, then, oh best of beasts, devour me and free me from my suffering. Alas! hearing my mournful plea in the wilderness, this king of mountains, this majestic hill, crowned with countless peaks, rolls toward the sea. Let me now, in search of word on the king, approach this king of mountains, this lofty and sacred hill, topping the trees with its heaven-kissing, colorful, and beautiful peaks, filled with various ores, adorned with gems from diverse kings, rising like a banner over this vast forest, frequented by lions, tigers, elephants, boars, bears, and deer, echoing all around with the sounds of various birds, adorned with Kinsukas, Asokas, Vakulas, Punnagas, blooming Karnikaras, Dhavas, Plakshas, and streams resonating with waterfowl of every kind, and crowned with towering summits, oh sacred one! Oh best of mountains! Oh sight to behold! Oh celebrated hill! Oh refuge of the distressed! Oh highly auspicious one! I bow to you, oh pillar of the earth! Approaching, I bow to you. Know me as a king’s daughter, a king’s daughter-in-law, and a king’s consort, Damayanti by name. That earth-ruling king of Vidarbha, the great warrior Bhima, my father, protects the four orders. That greatest of kings celebrated the Rajasuya and Aswamedha sacrifices, generously gifting the Brahmanas. With beautiful, large eyes, famed for his devotion to the Vedas, of impeccable character, truthful, straightforward, gentle, skilled in battle, and wealthy, he vanquished all his foes and protects the people of Vidarbha. Know me, oh holy one, as his daughter, come to you. That most excellent of men—the famous ruler of Nishadha—known as Virasena, is my father-in-law. His son, brave, handsome, energetic, and capable, rules well over the kingdom passed down from his father and is named Nala. Know, oh mountain, that I am the innocent wife—the chief of his queens—standing here before you, the slayer of foes, called also Punyasloka, gifted with a golden complexion, devoted to the Brahmanas, versed in the Vedas, eloquent, and righteous—this righteous and Soma-drinking fire-worshiping king, a great patron of sacrifices, who is generous, brave, and just, is my husband. Stripped of happiness and deprived of my husband without protection, and suffering great distress, I have come, oh best of mountains, in search of my husband. Have you, oh foremost of mountains, with your towering peaks seen king Nala in this frightening forest? Have you seen my husband, that ruler of the Nishadhas, the illustrious Nala, with the stride of a mighty elephant, wise, long-armed, dazzling, possessing strength, patience, bravery, and great fame? Seeing me alone in despair, why, oh best of mountains, do you not soothe me today with your voice, as a father would comfort his daughter? Oh heroic, skilled warrior, oh one who knows every duty, adhering to truth—oh lord of the earth, if you are in this forest, then, oh king, reveal yourself to me. Oh, when will I again hear the voice of Nala, gentle and deep like thunder, that sweet voice of the illustrious king, calling me Vidarbha’s daughter, distinct yet melodious as the chanting of the Vedas that eases all my sorrows? Oh king, I am afraid. Please, oh virtuous one, comfort me.’
“Having addressed that foremost of mountain thus, Damayanti then went in a northerly direction. And having proceeded three days and nights, that best of women came to an incomparable penance grove of ascetics, resembling in beauty a celestial grove. And the charming asylum she beheld was inhabited and adorned by ascetics like Vasishtha and Bhrigu and Atri, self-denying and strict in diet, with minds under control, endued with holiness, some living on water, some on air, and some on (fallen) leaves, with passions in check, eminently blessed, seeking the way to heaven, clad in barks of trees and deer-skins, and with senses subdued. And beholding that hermitage inhabited by ascetics, and abounding in herds of deer and monkeys, Damayanti was cheered. And that best of women, the innocent and blessed Damayanti, with graceful eye-brows, and long tresses, with lovely hips and deep bosom, and face graced with fine teeth and with fine black and large eyes, in her brightness and glory entered that asylum. And saluting those ascetics grown old in practising austerities, she stood in an attitude of humility. And the ascetics living in that forest, said, ‘Welcome!’ And those men of ascetic wealth, paying her due homage, said, ‘Sit ye down, and tell us what we may do for thee.’ That best of women replied unto them, saying, ‘Ye sinless and eminently blessed ascetics, is it well with your austerities, and sacrificial fire, and religious observances, and the duties of your own order? And is it well with the beasts and birds of this asylum? And they answered, ‘O beauteous and illustrious lady, prosperity attendeth us in every respect. But, O thou of faultless limbs, tell us who thou art, and what thou seekest. Beholding thy beauteous form and thy bright splendour, we have been amazed. Cheer up and mourn not. Tell us, O blameless and blessed one, art thou the presiding deity of this forest, or of this mountain, or of this river?’ Damayanti replied unto those ascetics, saying, ‘O Brahmanas, I am not the goddess of this forest, or of this mountain, or of this stream. O Rishis of ascetic wealth, know that I am a human being. I will relate my history in detail. Do ye listen to me. There is a king—the mighty ruler of the Vidarbhas—Bhima by name. O foremost of regenerate ones, know me to be his daughter. The wise ruler of the Nishadhas, Nala by name, of great celebrity, heroic, and ever victorious in battle, and learned, is my husband. Engaged in the worship of the gods, devoted to the twice-born ones, the guardian of the line of the Nishadhas, of mighty energy, possessed of great strength, truthful, conversant with all duties, wise, unwavering in promise, the crusher of foes, devout, serving the gods, graceful, the conqueror of hostile towns, that foremost of kings, Nala by name, equal in splendour unto the lord of celestials, the slayer of foes, possessed of large eyes, and a hue resembling the full moon, is my husband. The celebrator of great sacrifices, versed in the Vedas and their branches, the destroyer of enemies in battle, and like unto the sun and the moon in splendour, is he. That king devoted to truth and religion was summoned to dice by certain deceitful persons of mean mind and uncultured soul and of crooked ways, and skilful in gambling, and was deprived of wealth and kingdom. Know that I am the wife of that bull among kings, known to all by the name of Damayanti, anxious to find out my (missing) lord. In sadness of heart am I wandering among woods, and mountains, and lakes, and rivers, and tanks and forests, in search of that husband of mine—Nala, skilled in battle, high-souled, and well-versed in the use of weapons, O hath king Nala, the lord of the Nishadhas, come to this delightful asylum of your holy selves? It is for him, O Brahmanas, that I have come to this dreary forest full of terrors and haunted by tigers and other beasts. If I do not see king Nala within a few days and nights, I shall seek my good by renouncing this body. Of what use is my life without that bull among men? How shall I live afflicted with grief on account of my husband?’
“After addressing the main mountain like this, Damayanti headed north. After travelling for three days and nights, the greatest of women arrived at an extraordinary grove of ascetics, beautiful like a heavenly garden. The charming sanctuary she saw was inhabited by ascetics such as Vasishtha, Bhrigu, and Atri—self-denying, strict with their diets, mastering their minds, and filled with holiness. Some lived on water, some on air, and others on fallen leaves, all with their passions in check, radiating blessings, seeking the path to heaven, dressed in tree bark and deer skins, and with controlled senses. Upon seeing that hermitage full of ascetics, surrounded by herds of deer and monkeys, Damayanti felt uplifted. The lovely and virtuous Damayanti, with graceful eyebrows and long hair, beautiful hips and a deep bosom, and a face adorned with fine teeth and large, captivating black eyes, entered that sanctuary shining in her glory. She greeted the elderly ascetics who had long practiced austerities and humbly stood before them. The ascetics living in that forest welcomed her, saying, ‘Welcome!’ And those revered ascetics, honoring her, invited, ‘Please sit down and let us know how we can help you.’ That greatest woman replied, ‘You sinless and blessed ascetics, is everything well with your austerities, sacrificial fire, religious observances, and duties of your order? And are the animals and birds in this sanctuary doing well?’ They answered, ‘O beautiful and illustrious lady, we are prosperous in every way. But, you of perfect form, please tell us who you are and what you seek. Seeing your lovely figure and your radiant beauty, we are amazed. Cheer up and don't be sad. Tell us, O blameless and blessed one, are you the goddess of this forest, this mountain, or this river?’ Damayanti replied to those ascetics, ‘O Brahmanas, I am neither the goddess of this forest, nor of this mountain, nor of this stream. O Rishis of ascetic wealth, understand that I am a human being. I will share my story in detail. Please listen. There is a king—the powerful ruler of the Vidarbhas—named Bhima. O foremost of the wise, know that I am his daughter. My husband is the wise ruler of the Nishadhas, known as Nala. He is celebrated, heroic, ever victorious in battle, and knowledgeable. Devoted to the worship of the gods, dedicated to those of high birth, a protector of the Nishadhas, full of energy, strong, truthful, versed in duties, wise, steadfast in promises, a conqueror of foes, devout, serving the gods, graceful, and a conqueror of enemy cities—this foremost king Nala, radiant like the lord of the celestials, and a slayer of enemies, with big eyes and a complexion like the full moon, is my husband. He is the one who performs great sacrifices, knowledgeable in the Vedas and their branches, destroys enemies in battle, and shines like the sun and the moon. That king, committed to truth and righteousness, was tricked into a game of dice by deceitful, low-minded people skilled in gambling, losing his wealth and kingdom. Know that I am the wife of that exceptional king, known as Damayanti, searching for my missing lord. With a heavy heart, I wander through woods, mountains, lakes, rivers, tanks, and forests, trying to find my husband—Nala, skilled in battle, noble, and proficient with weapons. Has king Nala, the lord of the Nishadhas, come to this beautiful sanctuary of yours? It is for him, O Brahmanas, that I have entered this terrifying forest filled with dangers and wild beasts. If I do not see king Nala in a few days and nights, I will seek my fate by renouncing this body. What is the point of my life without that great man? How can I go on living, burdened with grief over my husband?’”
Unto Bhima’s daughter, Damayanti, lamenting forlorn in that forest, the truth-telling ascetics replied, saying, ‘O blessed and beauteous one, we see by ascetic power that the future will bring happiness to thee, and that thou wilt soon behold Naishadha. O daughter of Bhima, thou wilt behold Nala, the lord of the Nishadhas, the slayer of foes, and the foremost of the virtuous freed from distress. And O blessed lady, thou wilt behold the king—thy lord—freed from all sins and decked with all kinds of gems, and ruling the selfsame city, and chasting his enemies, and striking terror into the hearts of foes, and gladdening the hearts of friends, and crowned with every blessing.’
To Bhima’s daughter, Damayanti, who was sadly wandering in that forest, the truthful ascetics responded, saying, ‘O blessed and beautiful one, we can see through our ascetic power that happiness is coming your way, and soon you will see Naishadha. O daughter of Bhima, you will see Nala, the lord of the Nishadhas, the slayer of enemies, and the best of the virtuous, free from suffering. And O blessed woman, you will see the king—your lord—free from all sins and adorned with all kinds of gems, ruling the same city, punishing his enemies, instilling fear in the hearts of foes, bringing joy to the hearts of friends, and blessed with every prosperity.’
“‘Having spoken unto that princess—the beloved queen of Nala—the ascetics with their sacred fires and asylum vanished from sight. And beholding that mighty wonder, the daughter-in-law of king Virasena, Damayanti of faultless limbs, was struck with amazement. And she asked herself, ‘Was it a dream that I saw? What an occurrence hath taken place! Where are all those ascetics? And where is that asylum? Where, further, is that delightful river of sacred waters—the resort of diverse kinds of fowls? And where, again, are those charming trees decked with fruits and flowers?’ And after thinking so for some time, Bhima’s daughter, Damayanti of sweet smiles melancholy and afflicted with grief on account of her lord, lost the colour of her face (again). And going to another part of the wood, she saw an Asoka tree. And approaching that first of trees in the forest, so charming with blossoms and its load of foliage, and resounding with the notes of birds, Damayanti, with tears in her eyes and accents choked in grief, began to lament, saying, ‘Oh, this graceful tree in the heart of the forest, decked in flowers, looketh beautiful, like a charming king of hills. O beauteous Asoka, do thou speedily free me from grief. Hast thou seen king Nala, the slayer of foes and the beloved husband of Damayanti,—freed from fear and grief and obstacles? Hast thou seen my beloved husband, the ruler of the Nishadhas, clad in half a piece of cloth, with delicate skin, that hero afflicted with woe and who hath come into this wilderness? O Asoka tree, do thou free me from grief! O Asoka, vindicate thy name, for Asoka meaneth destroyer of grief. And going round that tree thrice, with an afflicted heart, that best of women, Bhima’s daughter, entered a more terrible part of the forest. And wandering in quest of her lord, Bhima’s daughter beheld many trees and streams and delightful mountains, and many beasts and birds, and caves, and precipices, and many rivers of wonderful appearance. And as she proceeded she came upon a broad way where she saw with wonder a body of merchants, with their horses and elephants, landing on the banks of a river, full of clear and cool water, and lovely and charming to behold, and broad, and covered with bushes of canes, and echoing with the cries of cranes and ospreys and Chakravakas, and abounding in tortoises and alligators and fishes, and studded with innumerable islets. And as soon as as she saw that caravan, the beauteous and celebrated wife of Nala, wild like a maniac, oppressed with grief, clad in half a garment, lean and pale and smutted, and with hair covered with dust, drew near and entered into its midst. And beholding her, some fled in fear, and some became extremely anxious, and some cried aloud, and some laughed at her, and some hated her. And some, O Bharata, felt pity for, and even addressed, her, saying, ‘O blessed one, who art thou, and whose? What seekest thou in woods? Seeing thee here we have been terrified. Art thou human? Tell us truly, O blessed one if thou art the goddess of this wood or of this mountain or of the points of the heaven. We seek thy protection. Art thou a female Yaksha, or a female Rakshasa, or a celestial damsel? O thou of faultless features, do thou bless us wholly and protect us. And, O blessed one, do thou so act that his caravan may soon go hence in prosperity and that the welfare of all of us may be secured.’ Thus addressed by that caravan, the princess Damayanti, devoted to her husband and oppressed by the calamity that had befallen her, answered, saying, ‘O leader of the caravan, ye merchants, ye youths, old men, and children, and ye that compose this caravan, know me for a human being. I am the daughter of a king, and the daughter in-law of a king, and the consort also of a king, eager for the sight of my lord. The ruler of the Vidarbhas is my father, and my husband is the lord of the Nishadhas, named Nala. Even now I am seeking that unvanquished and blessed one. If ye have chanced to see my beloved one, king Nala, that tiger among men, that destroyer of hostile hosts, O tell me quick.’ Thereupon the leader of that great caravan, named Suchi, replied unto Damayanti of faultless limbs, saying, ‘O blessed one, listen to my words. O thou of sweet smiles, I am a merchant and the leader of this caravan. O illustrious lady, I have not seen any man of the name of Nala. In this extensive forest uninhabited by men, there are only elephants and leopards and buffaloes, and tigers and bears and other animals. Except thee, I have not met with any man or woman here, so help us now Manibhadra, the king of Yakshas!’ Thus addressed by them she asked those merchants as well as the leader of the host saying, ‘It behoveth you to tell me whither this caravan is bound.’ The leader of the band said, ‘O daughter of a great king, for the purpose of profit this caravan is bound direct for the city of Suvahu, the truth-telling ruler of the Chedis.’”
“Having spoken to that princess—the beloved queen of Nala—the ascetics with their sacred fires and shelter disappeared from sight. And seeing that incredible sight, the daughter-in-law of King Virasena, Damayanti, with her flawless form, was filled with amazement. She wondered to herself, ‘Was that a dream? What just happened? Where did all those ascetics go? And where is that shelter? Where is that beautiful river with its sacred waters, home to various kinds of birds? And where are those lovely trees adorned with fruits and flowers?’ After pondering this for a while, Bhima’s daughter, Damayanti, who had a sweet smile but was now sad and afflicted with grief for her husband, lost the color in her face once more. Moving to another part of the woods, she spotted an Asoka tree. Approaching that finest tree in the forest, lovely with blossoms and rich foliage, and resonating with the songs of birds, Damayanti, with tears in her eyes and her voice choked with grief, began to lament, saying, ‘Oh, this elegant tree in the heart of the forest, beautifully adorned with flowers, looks like a charming hill. O beautiful Asoka, please quickly relieve me of my sorrow. Have you seen King Nala, the slayer of enemies and the beloved husband of Damayanti, free from fear, grief, and obstacles? Have you seen my cherished husband, the ruler of the Nishadhas, dressed in a half a piece of cloth, with delicate skin, that hero afflicted with sorrow who has come to this wilderness? O Asoka tree, relieve me of my grief! O Asoka, live up to your name, because Asoka means the destroyer of grief.’ After circling that tree three times, with a heavy heart, that best of women, Bhima’s daughter, ventured deeper into the forest. As she wandered in search of her husband, Bhima’s daughter saw many trees, streams, delightful mountains, various beasts and birds, caves, cliffs, and numerous rivers of remarkable beauty. As she continued, she stumbled upon a wide path where she saw a caravan of merchants with their horses and elephants, arriving at the banks of a river filled with clear, cool water, beautiful to see, broad, surrounded by bushes, echoing with the cries of cranes, ospreys, and Chakravakas, teeming with turtles, alligators, and fish, and dotted with countless islets. As soon as she saw that caravan, the lovely and renowned wife of Nala, wild with despair, clad in tattered clothing, thin and pale with dirt covering her hair, approached and mingled among them. Some fled in fear when they saw her, some became very anxious, some shouted, some laughed at her, while others despised her. Some felt pity for her and even spoke to her, saying, ‘O blessed one, who are you and who do you belong to? What are you seeking in these woods? Your presence here has terrified us. Are you human? Please tell us truly, O blessed one, if you are the goddess of this wood, this mountain, or from the heavens. We seek your protection. Are you a female Yaksha, a female Rakshasa, or a celestial maiden? O you with flawless features, please bestow your blessings upon us and protect us. And, O blessed one, could you please ensure that this caravan departs safely and that our welfare is secured?’ Addressed by the caravan in this way, Princess Damayanti, devoted to her husband and weighed down by her misfortune, responded, ‘O leader of the caravan, merchants, youths, old men, and children of this group, know that I am human. I am a king's daughter, the daughter-in-law of a king, and the wife of a king, eager to see my husband. The ruler of the Vidarbhas is my father, and my husband is Nala, lord of the Nishadhas. Right now, I am searching for that undefeated and blessed one. If you happen to have seen my beloved, King Nala, that great man, that destroyer of enemy armies, please tell me quickly.’ The leader of that large caravan, known as Suchi, replied to the flawless Damayanti, saying, ‘O blessed one, listen to my words. O you with sweet smiles, I am a merchant and the leader of this caravan. O illustrious lady, I have not seen any man named Nala. In this vast forest uninhabited by people, there are only elephants, leopards, buffaloes, tigers, bears, and other animals. Apart from you, I have not encountered any man or woman here; may Manibhadra, the king of Yakshas, help us!’ Thus addressed, she asked those merchants and the leader of the caravan, ‘Could you please tell me where this caravan is headed?’ The caravan leader replied, ‘O daughter of a great king, this caravan is traveling to the city of Suvahu, the truth-telling ruler of the Chedis, for profit.’”
SECTION LXV
“Vrihadaswa said, ‘Having heard the words of the leader of that caravan, Damayanti of faultless limbs proceeded with that caravan itself anxious to behold her lord. And after having proceeded for many days the merchants saw a large lake fragrant with lotuses in the midst of that dense and terrible forest. And it was beautiful all over, and exceedingly delightful, (with banks) abounding in grass and fuel and fruits and flowers. And it was inhabited by various kinds of fowls and birds, and fall of water that was pure and sweet. And it was cool and capable of captivating the heart. And the caravan, worn out with toil, resolved to halt there. And with the permission of their leader, they spread themselves around those beautiful woods. And that mighty caravan finding it was evening halted at that place. And (it came to pass that) at the hour of midnight when everything was hushed and still and the tired caravan had fallen asleep, a herd of elephants in going towards a mountain stream to drink of its water befouled by their temporal juice, saw that caravan as also the numerous elephants belonging to it. And seeing their domesticated fellows the wild elephants infuriated and with the temporal juice trickling down rushed impetuously on the former, with the intention of killing them. And the force of the rush of those elephants was hard to bear, like the impetuosity of peaks lessened from mountain summits rolling towards the plain. The rushing elephants found the forest paths to be all blocked up, for the goodly caravan was sleeping obstructing the paths around that lake of lotuses. And the elephants all of a sudden, began to crush the men lying insensible on the ground. And uttering cries of ‘Oh!’ and ‘Alas!’ the merchants, blinded by sleep, fled, in order to escape that danger, to copses and woods for refuge. And some were slain by the tusks, and some by the trunks, and some by the legs of those elephants. And innumerable camels and horses were killed, and crowds of men on foot, running in fright, killed one another. And uttering loud cries some fell down on the ground, and some in fear climbed on trees, and some dropped down on uneven ground. And, O king, thus accidentally attacked by that large herd of elephants, that goodly caravan suffered a great loss. And there arose a tremendous uproar calculated to frighten the three worlds, ‘Lo! a great fire hath broken out. Rescue us.
Vrihadaswa said, "After hearing the words of the leader of the caravan, Damayanti, who was flawless in form, set off with the caravan, eager to see her husband. After traveling for several days, the merchants came across a large lake surrounded by fragrant lotuses in the middle of a dense and daunting forest. It was stunning and incredibly pleasant, with banks full of grass, firewood, fruits, and flowers. Various kinds of birds lived there, and the water was pure and sweet. It was cool and enchanting. Exhausted from their journey, the caravan decided to stop there. With their leader's permission, they spread out among the beautiful woods. The powerful caravan paused at that site as evening approached. Then, at midnight, when everything was quiet and the tired caravan had fallen asleep, a herd of elephants headed toward a mountain stream to drink and, in their excitement, noticed the caravan along with the many domestic elephants. Seeing their fellow elephants, the wild ones, enraged and with juice dripping from their mouths, charged at the domesticated elephants, ready to attack. The force of their charge was overwhelming, like boulders rolling downhill from mountain peaks. As they rushed forward, they discovered that the forest paths were all blocked, as the sleeping caravan obstructed the route around the lotus lake. Suddenly, the elephants began to trample the men lying unconscious on the ground. With cries of 'Oh!' and 'Alas!' the merchants, half-asleep, fled to nearby bushes and woods for safety. Some were killed by tusks, others by trunks, and still others by the legs of the elephants. Countless camels and horses perished, and throngs of men on foot, in a panic, accidentally trampled each other. Many shouted and fell to the ground; some climbed trees in fear, while others stumbled on uneven terrain. O king, thus unexpectedly attacked by that massive herd of elephants, the unfortunate caravan suffered a tremendous loss. A deafening uproar arose, terrifying even the three worlds, as cries of 'Look! A great fire has broken out. Help us!' echoed."
Do ye speedily fly away. Why do ye fly? Take the heaps of jewels scattered around. All this wealth is a trifle. I do not speak falsely, ‘I tell you again, (exclaimed some one) think on my words, O ye distracted one!’ With such exclamation they ran about in fright. And Damayanti awoke in fear and anxiety, while that terrible slaughter was raging there. And beholding slaughter capable of awaking the fear of all the worlds, and which was so unforeseen, the damsel of eyes like lotus leaves rose up, wild with fright, and almost out of breath. And those of the caravan that had escaped unhurt, met together, and asked one another, ‘Of what deed of ours is this the consequence? Surely, we have failed to worship the illustrious Manibhadras, and likewise the exalted and graceful Vaisravana, the king of the Yaksha. Perhaps, we have not worshipped the deities that cause calamities, or perhaps, we have not paid them the first homage. Or, perhaps, this evil is the certain consequence of the birds (we saw). Our stars are not unpropitious. From what other cause, then hath this disaster come?’ Others, distressed and bereft of wealth and relatives, said, ‘That maniac-like woman who came amongst this mighty caravan in guise that was strange and scarcely human, alas, it is by her that this dreadful illusion had been pre-arranged. Of a certainty, she is a terrible Rakshasa or a Yaksha or a Pisacha woman. All this evil is her work, what need of doubts? If we again see that wicked destroyer of merchants, that giver of innumerable woes, we shall certainly slay that injurer of ours, with stones, and dust, and grass, and wood, and cuffs.’ And hearing these dreadful words of the merchants, Damayanti, in terror and shame and anxiety, fled into the woods apprehensive of evil. And reproaching herself she said, ‘Alas! fierce and great is the wrath of God on me. Peace followeth not in my track. Of what misdeed is this the consequence? I do not remember that I did ever so little a wrong to any one in thought, word, or deed. Of what deed, then, is this the consequence? Certainly, it is on account of the great sins I had committed in a former life that such calamity hath befallen me, viz., the loss of my husband’s kingdom, his defeat at the hands of his own kinsmen, this separation from my lord and my son and daughter, this my unprotected state, and my presence in this forest abounding in innumerable beasts of prey!’”
You all need to get out of here quickly. Why are you flying away? Take the piles of jewels scattered around. This wealth is nothing compared to what we’re facing. I’m not lying, I say again, (someone shouted) think about what I’m saying, you who are so distracted! With those words, they ran away in panic. And Damayanti woke up terrified and anxious while that terrible slaughter was happening around her. Seeing the chaos that could frighten anyone, and which was so unexpected, the young woman with lotus-like eyes sprang up, wild with fear and nearly breathless. The members of the caravan who had escaped unharmed came together and asked each other, “What did we do to deserve this? Surely, we didn’t properly honor the great Manibhadras, nor the elevated and graceful Vaisravana, the king of the Yaksha. Maybe we didn’t worship the gods who bring disasters, or perhaps we forgot to pay them our respects. Or maybe this misfortune is a direct result of the birds we saw. Our stars aren’t against us. So, what is the cause of this catastrophe?” Others, distressed and stripped of their wealth and loved ones, said, “That crazy woman who joined our huge caravan, looking so strange and almost inhuman, surely she’s the one who planned this dreadful illusion. She must be a terrible Rakshasa, or a Yaksha, or a ghostly woman. All this suffering is her doing, no need to doubt it. If we see that wicked destroyer of merchants again, the one who brings endless trouble, we will definitely take her down with stones, dirt, grass, wood, and fists.” Hearing those dreadful words from the merchants, Damayanti, filled with fear, shame, and worry, ran into the woods, fearing the worst. She blamed herself, saying, “Oh no! God’s anger is fierce against me. Peace never follows me. What wrong have I done to deserve this? I can’t recall ever wronging anyone in thought, word, or deed. So what caused this? Surely, it must be due to the great sins I committed in a past life that have led to such misery, like losing my husband’s kingdom, his defeat by his own relatives, this separation from my lord, my son, and my daughter, this state of being unprotected, and my presence in this forest full of dangerous wild animals!”
“The next day, O king, the remnant of that caravan left the place bewailing the destruction that had overtaken them and lamenting for their dead brothers and fathers and sons and friends. And the princess of Vidarbha began to lament, saying, ‘Alas! What misdeed have I perpetrated! The crowd of men that I obtained in this lone forest, hath been destroyed by a herd of elephants, surely as a consequence of my ill luck. Without doubt, I shall have to suffer misery for a long time. I have heard from old men that no person dieth ere his time; it is for this that my miserable self hath not been trodden to death by that herd of elephants. Nothing that befalleth men is due to anything else than Destiny, for even in my childhood I did not commit any such sin in thought, word, or deed, whence might come this calamity. Methinks, I suffer this severance from my husband through the potency of those celestial Lokapalas, who had come to the Swayamvara but whom I disregarded for the sake of Nala.’ Bewailing thus, O tiger among kings, that excellent lady, Damayanti, devoted to her husband, went, oppressed with grief and (pale) as the autumnal moon, with those Brahmanas versed in the Vedas that had survived the slaughter of the caravan. And departing speedily, towards evening, the damsel came to the mighty city of the truth-telling Suvahu, the king of the Chedis. And she entered that excellent city clad in half a garment. And the citizens saw her as she went, overcome with fear, and lean, melancholy, her hair dishevelled and soiled with dust, and maniac-like. And beholding her enter the city of the king of the Chedis, the boys of the city, from curiosity, began to follow her. And surrounded by them, she came before the palace of the king. And from the terrace the queen-mother saw her surrounded by the crowd. And she said to her nurse, ‘Go and bring that woman before me. She is forlorn and is being vexed by the crowd. She hath fallen into distress and standeth in need of succour. I find her beauty to be such that it illumineth my house. The fair one, though looking like a maniac, seemeth a very Sree with her large eyes.’ Thus commanded, the nurse went out and dispersing the crowd brought Damayanti to that graceful terrace. And struck with wonder, O king, she asked Damayanti, saying, ‘Afflicted though thou art with such distress, thou ownest a beautiful form. Thou shinest like lightning in the midst of the clouds. Tell me who thou art, and whose. O thou possessed of celestial splendour, surely, thy beauty is not human, bereft though thou art of ornaments. And although thou art helpless, yet thou art unmoved under the outrage of these men.’ Hearing these words of the nurse, the daughter of Bhima said, Know that I am a female belonging to the human species and devoted to my husband. I am a serving woman of good lineage. I live wherever I like, subsisting on fruit and roots, and whom a companion, and stay where evening overtaketh me. My husband is the owner of countless virtues and was ever devoted to me. And I also, on my part, was deeply attached to him, following him like his shadow. It chanced that once he became desperately engaged at dice. Defeated at dice, he came along into the forest. I accompanied my husband into the woods, comforting the hero clad in a single piece of cloth and maniac-like and overwhelmed with calamity. Once on a time for some cause, that hero, afflicted with hunger and thirst and grief, was forced to abandon that sole piece of covering in the forest. Destitute of garment and maniac-like and deprived of his senses as he was, I followed him, myself in a single garment. Following him, I did not sleep for nights together. Thus passed many days, until at last while I was sleeping, he cut off half of my cloth, and forsook me who had done him no wrong. I am seeking my husband but unable to find him who is of hue like the filaments of the lotus, without being able to cast my eyes on that delight of my heart, that dear lord who owneth my heart and resembleth the celestials in mien, day and night do I burn in grief.”
The next day, O king, the remaining members of that caravan left the scene, mourning the destruction that had befallen them and grieving for their dead brothers, fathers, sons, and friends. The princess of Vidarbha began to lament, saying, "Oh no! What terrible thing have I done! The group of men I gathered in this lonely forest has been killed by a herd of elephants, surely as a result of my bad luck. I’ll have to endure suffering for a long time. I've heard from the elders that no one dies before their time; it's for this reason that I wasn’t crushed to death by that herd of elephants. Nothing that happens to people is because of anything other than Destiny, for even in my childhood I didn’t commit any sin in thought, word, or deed that would lead to this disaster. I believe this separation from my husband is due to the powerful celestial Lokapalas, who attended the Swayamvara but whom I ignored for the sake of Nala." Thus lamenting, O great king, that noble lady, Damayanti, devoted to her husband, went, overwhelmed with grief and as pale as the autumn moon, with those Brahmanas well-versed in the Vedas who survived the caravan's massacre. Departing quickly, in the evening, the young woman arrived at the mighty city of the truth-telling Suvahu, king of the Chedis. She entered that remarkable city wearing half a garment. The citizens noticed her as she passed by, fearful and gaunt, sorrowful, her hair disheveled and dust-covered, looking almost mad. Seeing her enter the city of the Chedis, the local boys, out of curiosity, began to follow her. Surrounded by them, she approached the king's palace. From the terrace, the queen-mother saw her amidst the crowd. She said to her nurse, "Go and bring that woman to me. She looks lost and is being troubled by the crowd. She’s in distress and needs help. I find her beauty so radiant that it lights up my home. Even though she seems mad, she has a striking presence with her large eyes." Following her command, the nurse went out, dispersed the crowd, and brought Damayanti to the lovely terrace. Amazed, O king, she asked Damayanti, "Though you are suffering so much, you have a beautiful form. You shine like lightning among the clouds. Tell me, who are you, and who do you belong to? Oh, you who possess a celestial glow, surely your beauty isn't human, even without ornaments. And although you seem helpless, you remain composed amidst the harassment of these men." Hearing these words from the nurse, the daughter of Bhima replied, "I am a woman of the human race, devoted to my husband. I’m a serving woman of good lineage. I go wherever I wish, living off fruit and roots, and I stay wherever night finds me. My husband possesses countless virtues and has always been devoted to me. I, too, was deeply attached to him, following him like his shadow. Once, he became caught up in gambling. Defeated, he wandered into the forest. I went with my husband into the woods, comforting the hero who was wearing a single piece of cloth and overwhelmed by misfortune. At one point, for some reason, that hero, afflicted by hunger, thirst, and sorrow, was forced to leave that one piece of covering behind in the forest. Without any clothing and in a state of madness and disorientation, I followed him, wearing only a single garment myself. I didn’t sleep for many nights while following him. Days passed until, while I was asleep, he cut off half of my cloth and abandoned me, who had done him no wrong. I’m searching for my husband, but I can't find the one with a complexion like lotus petals, unable to lay eyes on the joy of my heart, my dear lord who owns my heart and resembles the celestial beings; day and night, I am consumed by sorrow."
“Unto Bhima’s daughter thus lamenting with tearful eyes, and afflicted and speaking in accents choked in grief, the queen-mother herself said, ‘O blessed damsel, do thou stay with me. I am well pleased with thee. O fair lady, my men shall search for thy husband. Or, perhaps he may come here of his own accord in course of his wanderings. And, O beautiful lady, residing here thou wilt regain thy (lost) lord.’ Hearing these words of the queen mother, Damayanti replied, ‘O mother of heroes, I may stay with thee on certain conditions. I shall not eat the leavings on any dish, nor shall I wash anybody’s feet, nor shall I have to speak with other men. And if anybody shall seek me (as a wife or mistress) he should be liable to punishment at thy hands. And, further, should he solicit me over and over again, that wicked one should be punished with death. This is the vow I have made. I intend to have an interview with those Brahmanas that will set out to search for my husband. If thou canst do all this, I shall certainly live with thee. If it is otherwise, I cannot find it in my heart to reside with thee.’ The queen-mother answered her with a glad heart, saying, ‘I will do all this. Thou hast done well in adopting such a vow!’”
“Seeing Bhima’s daughter crying with tear-filled eyes and deeply troubled, the queen mother said, ‘Oh, dear girl, please stay with me. I'm very pleased to have you here. My men will search for your husband. Or maybe he will find his way here on his own while wandering. And, oh lovely lady, if you stay here, you will regain your lost love.’ Hearing the queen mother’s words, Damayanti replied, ‘Oh, mother of heroes, I will stay with you under certain conditions. I won’t eat leftovers from any dish, I won’t wash anyone’s feet, and I won’t speak to other men. If anyone approaches me as a wife or mistress, let them face punishment from you. And if they persistently pursue me, that wicked person should be punished with death. This is my vow. I intend to meet with those Brahmanas who will head out to search for my husband. If you can agree to all of this, then I will definitely live with you. If not, I can't bring myself to stay.’ The queen mother replied joyfully, saying, ‘I will do all of this. You have made a wise vow!’”
“Vrihadaswa continued, ‘O king, having spoken so unto the daughter of Bhima, the queen-mother, O Bharata, said to her daughter named Sunanda, ‘O Sunanda, accept this lady like a goddess as thy Sairindhri! Let her be thy companion, as she is of the same age with thee. Do thou, with heart free from care, always sport with her in joy.’ And Sunanda cheerfully accepted Damayanti and led her to her own apartment accompanied by her associates. And treated with respect, Damayanti was satisfied, and she continued to reside there without anxiety of any kind, for all her wishes were duly gratified.’”
“Vrihadaswa continued, ‘O king, after speaking to Bhima’s daughter, the queen-mother said to her daughter Sunanda, ‘O Sunanda, treat this lady like a goddess as your Sairindhri! Let her be your companion since she is the same age as you. With a carefree heart, always enjoy her company.’ Sunanda happily accepted Damayanti and took her to her room with her friends. Treated with respect, Damayanti felt content and stayed there without any worries, as all her desires were fulfilled.’”
SECTION LXVI
“Vrihadaswa said, ‘O monarch, having deserted Damayanti, king Nala saw a mighty conflagration that was raging in that dense forest. And in the midst of that conflagration, he heard the voice of some creature, repeatedly crying aloud, ‘O righteous Nala, come hither.’ And answering, ‘Fear not,’ he entered into the midst of the fire and beheld a mighty Naga lying in coils. And the Naga with joined hands, and trembling, spake unto Nala, saying, ‘O king, that I am a snake, Karkotaka by name. I had deceived the great Rishi Narada of high ascetic merit, and by him have I been cursed in wrath, O king of men, even in words such as these: ‘Stay thou here like an immobile thing, until one Nala taketh thee hence. And, indeed, on the spot to which he will carry thee, there shalt thou he freed from my curse. It is for that curse of his that I am unable to stir one step. I will instruct thee in respect of thy welfare. It behoveth thee to deliver me. I will be thy friend. There is no snake equal to me. I will be light in thy hands. Taking me up, do thou speedily go hence.’ Having said this, that prince of snakes became as small as the thumb. And taking him up, Nala went to a spot free from fire. Having reached an open spot where there was no fire, Nala intended to drop the serpent, upon which Karkotaka again addressed him, saying, ‘O king of the Nishadhas, proceed thou yet, counting a few steps of thine; meanwhile, O mighty-armed one, I will do thee great good.’ And as Nala began to count his steps, the snake bit him at the tenth step. And, lo! As he was bit, his form speedily underwent a change. And beholding his change of form, Nala was amazed. And the king saw the snake also assume his own form. And the snake Karkotaka, comforting Nala, spake unto him, ‘I have deprived thee of thy beauty, so that people may not recognise thee. And, O Nala, he by whom thou hast been deceived and cast into distress, shall dwell in thee tortured by my venom. And, O monarch, as long as he doth not leave thee, he will have to dwell in pain in thy body with thee every limb filled with my venom. And, O ruler of men I have saved from the hands of him who from anger and hate deceived thee, perfectly innocent though thou art and undeserving of wrong. And, O tiger among men, through my grace, thou shalt have (no longer) any fear from animals with fangs from enemies, and from Brahmanas also versed in the Vedas, O king! Nor shalt thou, O monarch, feel pain on account of my poison. And, O foremost of kings, thou shalt be ever victorious in battle. This very day, O prince, O lord of Nishadhas, go to the delightful city of Ayodhya, and present thyself before Rituparna skilled in gambling, saying, ‘I am a charioteer, Vahuka by name.’ And that king will give thee his skill in dice for thy knowledge of horses. Sprung from the line of Ikswaku, and possessed of prosperity, he will be thy friend. When thou wilt be an adept at dice, thou shalt then have prosperity. Thou wilt also meet with thy wife and thy children, and regain thy kingdom. I tell thee this truly. Therefore, let not thy mind be occupied by sorrow. And, O lord of men, when thou shouldst desire to behold thy proper form, thou shouldst remember me, and wear this garment. Upon wearing this, thou shalt get back thy own form.’ And saying this, that Naga then gave unto Nala two pieces of celestial cloth. And, O son of the Kuru race, having thus instructed Nala, and presented him with the attire, the king of snakes, O monarch, made himself invisible there and then!’”
“Vrihadaswa said, ‘O king, after abandoning Damayanti, King Nala saw a huge fire raging in the dense forest. In the middle of that fire, he heard the voice of a creature calling out, ‘O righteous Nala, come here.’ Responding, ‘Don’t be afraid,’ he stepped into the flames and saw a great Naga lying coiled. The Naga, with joined hands and trembling, spoke to Nala, saying, ‘O king, I am a snake named Karkotaka. I deceived the great sage Narada, who is highly ascetic, and because of that, he cursed me in anger with these words: ‘You will remain here like an immobile thing until one Nala carries you away. And where he takes you, you will be freed from my curse. It is because of his curse that I cannot move. I will guide you for your benefit. You must free me. I will be your friend. There is no snake comparable to me. I will be light in your hands. Pick me up and quickly leave this place.’ After saying this, the prince of snakes shrank down to the size of a thumb. Nala picked him up and moved to a spot away from the fire. Once he reached an open area without fire, Nala planned to drop the serpent, but Karkotaka spoke again, saying, ‘O king of the Nishadhas, take a few more steps, and meanwhile, O mighty one, I will do you great good.’ As Nala began to count his steps, the snake bit him on the tenth step. At once, Nala’s form changed rapidly. Seeing this transformation, Nala was amazed. He also saw the snake take on his form. Comforting Nala, Karkotaka said, ‘I have taken away your beauty so that people won’t recognize you. And, O Nala, the one who deceived you and put you in distress will suffer in your body due to my venom. As long as he remains within you, he will feel pain, while your entire body will be filled with my poison. O ruler of men, I have rescued you from the one who wronged you, even though you are perfectly innocent and undeserving of such treatment. O tiger among men, by my grace, you will no longer fear venomous creatures or even Brahmanas well-versed in the Vedas, O king! And you shall not feel any pain because of my poison. O greatest of kings, you will always be victorious in battle. Today, O prince, O lord of Nishadhas, go to the charming city of Ayodhya, and present yourself to Rituparna, who is skilled in gambling, saying, ‘I am a charioteer named Vahuka.’ That king will trade his expertise in dice for your knowledge of horses. He is from the Ikswaku line, prosperous, and will become your friend. Once you master the game of dice, you will attain success. You will also reunite with your wife and children and reclaim your kingdom. I tell you this honestly. Therefore, do not let sorrow fill your mind. And, O lord of men, when you wish to see your true form again, remember me and wear this garment. By wearing this, you will regain your own form.’ After saying this, the Naga gave Nala two pieces of heavenly cloth. And, O son of the Kuru race, having instructed Nala and provided him with the attire, the king of snakes disappeared from sight!’”
SECTION LXVII
“Vrihadaswa said, ‘After the snake had vanquished, Nala, the ruler of the Nishadhas, proceeded, and on the tenth day entered the city of Rituparna. And he approached the king, saying, ‘My name is Vahuka. There is no one in this world equal to me in managing steeds. My counsel also should be sought in matters of difficulty and in all affairs of skill. I also surpass others in the art of cooking. In all those arts that exists in this world, and also in every thing difficult of accomplishment, I will strive to attain success, O Rituparna, do thou maintain me.’ And Rituparna replied, ‘O Vahuka, stay with me! May good happen to thee. Thou wilt even perform all this. I have always particularly desired to be driven fast. Do thou concert such measures that my steeds may become fleet. I appoint thee the superintendent of my stables. Thy pay shall be ten thousand (coins). Both Varshneya and Jivala shall always be under thy direction. Thou wilt live pleasantly in their company. Therefore, O Vahuka, stay thou with me.’”
“Vrihadaswa said, ‘After the snake was defeated, Nala, the king of the Nishadhas, moved on and, on the tenth day, entered the city of Rituparna. He approached the king and said, ‘My name is Vahuka. There’s no one in this world who can match my ability to manage horses. You should seek my advice in difficult situations and in all skilled tasks. I’m also better than others at cooking. In all the skills that exist in this world, and in everything hard to achieve, I will work to succeed. O Rituparna, please take me on.’ Rituparna replied, ‘O Vahuka, stay with me! May good things come to you. You will indeed accomplish all this. I have always wanted to be driven quickly. Please come up with ways to make my horses fast. I appoint you as the manager of my stables. Your salary will be ten thousand coins. Both Varshneya and Jivala will always report to you. You will enjoy living with them. So, O Vahuka, please stay with me.’”
“Vrihadaswa continued, ‘Thus addressed by the king, Nala began to dwell in the city of Rituparna, treated with respect and with Varshneya and Jivala as his companions. And residing there, the king (Nala), remembering the princess of Vidarbha, recited every evening the following sloka: ‘Where lieth that helpless one afflicted with hunger and thirst and worn with toil, thinking of that wretch? And upon whom also doth she now wait?’ And once as the king was reciting this in the night, Jivala asked him saying, ‘O Vahuka, whom dost thou lament thus daily? I am curious to hear it. O thou blest with length of days, whose spouse is she whom thus lamentest?’ Thus questioned, king Nala answered him, saying, ‘A certain person devoid of sense had a wife well-known to many. That wretch was false in his promises. For some reason that wicked person was separated from her. Separated from her, that wretch wandered about oppressed with woe, and burning with grief he resteth not by day or night. And at night, remembering her, he singeth this sloka. Having wandered over the entire world, he hath at last found a refuge, and undeserving of the distress that hath befallen him, passeth his days, thus remembering his wife. When calamity had overtaken this man, his wife followed him into the woods. Deserted by that man of little virtue, her life itself is in danger. Alone, without knowledge of ways, ill able to bear distress, and fainting with hunger and thirst, the girl can hardly protect her life. And, O friend, she hath been deserted by that man of small fortune and having little sense, with the wide and terrible forest, ever abounding in beasts of prey’—
“Vrihadaswa continued, ‘After being addressed by the king, Nala began to live in the city of Rituparna, treated with respect and accompanied by Varshneya and Jivala. While staying there, the king (Nala), remembering the princess of Vidarbha, recited the following verse every evening: ‘Where is that helpless one, suffering from hunger and thirst, worn out by toil, and thinking of that unfortunate person? And upon whom is she now waiting?’ One night, as the king was reciting this, Jivala asked him, ‘O Vahuka, whom are you lamenting daily? I’m curious to know. O long-lived one, who is the spouse you mourn for?’ Prompted by this question, King Nala replied, ‘There was a man without sense who had a wife well-known to many. That unfortunate man made false promises. For some reason, that wicked person was separated from her. Alone and full of sorrow, that misfortunate soul wanders, unable to rest by day or night. At night, remembering her, he sings this verse. After wandering the entire world, he has finally found a refuge and, undeserving of the troubles that have come upon him, spends his days, constantly thinking of his wife. When disaster struck this man, his wife followed him into the woods. Abandoned by that man of little virtue, her very life is in danger. Alone, without knowledge of the paths, unable to bear the distress, and fainting from hunger and thirst, the girl can hardly protect her life. And, O friend, she has been left behind by that man of little fortune and sense, amid the vast and dangerous forest, always full of predatory beasts.’
“Thus remembering Damayanti, the king of the Nishadhas continued to live unknown in the abode of that monarch!”
“Remembering Damayanti, the king of the Nishadhas continued to live unnoticed in that monarch's palace!”
SECTION LXVIII
“Vaisampayana said, ‘After Nala, despoiled of his kingdom, had, with his wife, become a bondsman, Bhima with the desire of seeing Nala sent out Brahmanas to search for him. And giving them profuse wealth, Bhima enjoined on them, saying, ‘Do ye search for Nala, and also for my daughter Damayanti. He who achieveth this task, viz., ascertaining where the ruler of the Nishadhas is, bringeth him and my daughter hither, will obtain from me a thousand kine, and fields, and a village resembling a town. Even if failing to bring Damayanti and Nala here, he that succeeds learning their whereabouts, will get from me the wealth represented by a thousand kine.’ Thus addressed, the Brahmanas cheerfully went out in all directions seeking Nala and his wife in cities and provinces. But Nala or his spouse they found not anywhere. Until at length searching in the beautiful city of the Chedis, a Brahmana named Sudeva, during the time of the king’s prayers, saw the princess of Vidarbha in the palace of the king, seated with Sunanda. And her incomparable beauty was slightly perceptible, like the brightness of a fire enveloped in curls of smoke. And beholding that lady of large eyes, soiled and emaciated he decided her to be Damayanti, coming to that conclusion from various reasons. And Sudeva said, ‘As I saw her before, this damsel is even so at present. O, I am blest, by casting my eyes on this fair one, like Sree herself delighting the worlds! Resembling the full moon, of unchanging youth, of well-rounded breasts, illumining all sides by her splendour, possessed of large eyes like beautiful lotuses, like unto Kama’s Rati herself the delight of all the worlds like the rays of the full moon, O, she looketh like a lotus-stalk transplanted by adverse fortune from the Vidarbha lake and covered with mire in the process. And oppressed with grief on account of her husband, and melancholy, she looketh like the night of the full moon when Rahu hath swallowed that luminary, or like a stream whose current hath dried up. Her plight is very much like that of a ravaged lake with the leaves of its lotuses crushed by the trunks of elephants, and with its birds and fowls affrighted by the invasion. Indeed, this girl, of a delicate frame and of lovely limbs, and deserving to dwell in a mansion decked with gems, is (now) like an uprooted lotus-stalk scorched by the sun. Endued with beauty and generosity of nature, and destitute of ornaments, though deserving of them, she looketh like the moon ‘new bent in haven’ but covered with black clouds. Destitute of comforts and luxuries, separated from loved ones and friends, she liveth in distress, supported by the hope of beholding her lord. Verily, the husband is the best ornament of a woman, however destitute of ornaments. Without her husband beside her, this lady, though beautiful, shineth not. It is a hard feat achieved by Nala in that he liveth without succumbing to grief, though separated from such a wife. Beholding this damsel possessed of black hair and of eyes like lotus-leaves, in woe though deserving of bliss, even my heart is pained. Alas! when shall this girl graced with auspicious marks and devoted to her husband, crossing this ocean of woe, regain the company of her lord, like Rohini regaining the Moon’s? Surely, the king of the Nishadhas will experience in regaining her the delight that a king deprived of his kingdom experienceth in regaining his kingdom. Equal to her in nature and age and extraction, Nala deserveth the daughter of Vidarbha, and this damsel of black eyes also deserveth him. It behoveth me to comfort the queen of that hero of immeasurable prowess and endued with energy and might, (since) she is so eager to meet her husband. I will console this afflicted girl of face like the full moon, and suffering distress that she had never before endured, and ever meditating on her lord.’
Vaisampayana said, ‘After Nala, stripped of his kingdom, had become a servant along with his wife, Bhima, eager to see Nala, sent Brahmanas to find him. Giving them abundant wealth, Bhima instructed them, saying, ‘Search for Nala, and also for my daughter Damayanti. Whoever accomplishes this task, namely finding out where the ruler of the Nishadhas is, and brings him and my daughter here, will receive from me a thousand cows, some fields, and a village resembling a town. Even if he fails to bring Damayanti and Nala here, whoever succeeds in learning their whereabouts will get from me the wealth of a thousand cows.’ Addressed like this, the Brahmanas happily set out in all directions, searching for Nala and his wife in cities and regions. But they found neither Nala nor his spouse anywhere. Eventually, while searching in the beautiful city of the Chedis, a Brahmana named Sudeva, during the king’s prayers, saw the princess of Vidarbha in the palace, sitting with Sunanda. Her remarkable beauty was slightly visible, like the glow of a fire wrapped in curls of smoke. Seeing that lady with large eyes, who appeared worn and thin, he concluded that she was Damayanti for various reasons. Sudeva said, ‘As I saw her before, this damsel remains unchanged now. Oh, how fortunate I am to see this beautiful woman, like Sree herself delighting the worlds! She resembles the full moon, forever youthful, with well-proportioned breasts, illuminating everything around her with her radiance, possessing large eyes like lovely lotuses, just like Kama’s Rati, the joy of all the worlds, like the rays of the full moon. Oh, she appears like a lotus-stalk uprooted by misfortune from the Vidarbha lake, now covered in mud. Grieving for her husband and feeling sorrowful, she resembles the night of the full moon when Rahu has swallowed that light, or a stream that has run dry. Her situation is much like that of a ravaged lake with the leaves of its lotuses trampled by elephant trunks and its birds frightened by invasion. Truly, this girl, with her delicate frame and lovely limbs, who deserves to live in a mansion adorned with gems, now looks like an uprooted lotus-stalk scorched by the sun. Gifted with beauty and a kind nature, yet lacking ornaments, though deserving of them, she looks like the ‘new moon in the sky’ covered by dark clouds. Deprived of comforts and luxuries, separated from loved ones and friends, she lives in misery, sustained only by the hope of seeing her husband. Indeed, a husband is the greatest adornment for a woman, no matter how lacking in ornaments. Without her husband beside her, this lady, though beautiful, does not shine. It is quite a feat for Nala to live without giving in to grief, despite being apart from such a wife. Seeing this damsel with black hair and lotus-like eyes, suffering though deserving happiness, my heart aches. Alas! when will this girl, marked with auspicious signs and devoted to her husband, cross this ocean of sorrow and reunite with her lord, like Rohini reuniting with the Moon? Surely, the king of the Nishadhas will feel the joy of reclaiming her, just as a king deprived of his kingdom feels when he regains it. Equal in character, age, and background, Nala deserves the daughter of Vidarbha, and this lady with black eyes deserves him. I must comfort the queen of that mighty hero, so eager to meet her husband. I will console this afflicted girl, who has a face like the full moon, and is suffering distress unlike anything she has endured before, always thinking of her lord.’
“Vrihadaswa continued, ‘Having thus reflected on these various circumstances and signs, the Brahmana, Sudeva, approached Damayanti, and addressed her, saying, ‘O princess of Vidarbha, I am Sudeva, the dear friend of thy brother. I have come here, seeking thee, at the desire of king Bhima. Thy father is well, and also thy mother, and thy brothers. And thy son and daughter, blessed with length of days, are living in peace. Thy relatives, though alive, are almost dead on thy account, and hundreds of Brahmanas are ranging the world in search of thee.”
“Vrihadaswa continued, ‘After considering all these different circumstances and signs, the Brahmana, Sudeva, went up to Damayanti and said, ‘O princess of Vidarbha, I’m Sudeva, your brother’s close friend. I’ve come here to find you at the request of King Bhima. Your father is well, and so are your mother and brothers. Your son and daughter, blessed with long lives, are living in peace. Your relatives, although alive, are practically dead from missing you, and hundreds of Brahmanas are wandering the world looking for you.”
“Vrihadaswa continued, ‘O Yudhishthira, Damayanti recognising Sudeva, asked him respecting all her relatives and kinsmen one after another. And, O monarch, oppressed with grief, the princess of Vidarbha began to weep bitterly, at the unexpected sight of Sudeva, that foremost of Brahmanas and the friend of her brother. And, O Bharata, beholding Damayanti weeping, and conversing in private with Sudeva, Sunanda was distressed, and going to her mother informed her, saying, ‘Sairindhri is weeping bitterly in the presence of a Brahmana. If thou likest, satisfy thyself.’ And thereupon the mother of the king of the Chedis, issuing from the inner apartments of the palace, came to the place where the girl (Damayanti) was with that Brahmana. Then calling Sudeva, O king, the queen-mother asked him, ‘Whose wife is this fair one, and whose daughter? How hath this lady of beautiful eyes been deprived of the company of her relatives and of her husband as well? And how also hast thou come to know this lady fallen into such a plight? I wish to hear all this in detail from thee. Do truly relate unto me who am asking thee about this damsel of celestial beauty.’ Then, O king, thus addressed by the queen-mother, Sudeva, that best of Brahmanas, sat at his ease, and began to relate the true history of Damayanti.’”
“Vrihadaswa continued, ‘O Yudhishthira, Damayanti, recognizing Sudeva, asked him about all her relatives and family members one by one. And, O monarch, overcome with grief, the princess of Vidarbha began to cry bitterly at the unexpected sight of Sudeva, the top Brahmana and her brother’s friend. And, O Bharata, seeing Damayanti crying and talking privately with Sudeva, Sunanda was distressed and went to her mother to inform her, saying, ‘Sairindhri is crying bitterly in front of a Brahmana. If you want, you can check it out.’ Then the mother of the king of the Chedis, coming out from the inner quarters of the palace, went to where the girl (Damayanti) was with that Brahmana. After calling Sudeva, O king, the queen-mother asked him, ‘Whose wife is this beautiful woman, and whose daughter is she? How has this lady with lovely eyes been separated from her relatives and her husband? Also, how do you know this lady who has fallen into such a situation? I want to hear all this in detail from you. Please honestly tell me about this celestial beauty.’ Then, O king, addressed this way by the queen-mother, Sudeva, the best of Brahmanas, sat comfortably and began to narrate the true story of Damayanti.’”
SECTION LXIX
“Sudeva said, ‘There is a virtuous and illustrious ruler of the Vidarbhas, Bhima by name. This blessed lady is his daughter, and widely known by the name of Damayanti. And there is a king ruling the Nishadhas, named Nala, the son of Virasena. This blessed lady is the wife of that wise and righteous monarch. Defeated at dice by his brother, and despoiled of his kingdom, that king, accompanied by Damayanti, went away without the knowledge of any one. We have been wandering over the whole earth in search of Damayanti. And that girl is at last found in the house of thy son. No woman existeth that is her rival in beauty. Between the eye-brows of this ever-youthful damsel, there is an excellent mole from birth, resembling a lotus. Noticed by us (before) it seems to have disappeared, covered, (as her forehead is) with (a coat of) dust even like the moon hid in clouds. Placed there by the Creator himself as an indication of prosperity and wealth, that mole is visible faintly, like the cloud-covered lunar crescent of the first day of the lighted fortnight. And covered as her body is with dust, her beauty hath not disappeared. Though careless of her person, it is still manifest, and shineth like gold. And this girl—goddess-like—capable of being identified by this form of hers and that mole, hath been discovered by me as one discovereth a fire that is covered, by its heat!’
“Sudeva said, ‘There is a virtuous and renowned ruler of the Vidarbhas named Bhima. This blessed lady is his daughter, widely known as Damayanti. And there is a king ruling the Nishadhas, named Nala, the son of Virasena. This blessed lady is the wife of that wise and just monarch. After losing a game of dice to his brother and being stripped of his kingdom, that king, along with Damayanti, left unnoticed by anyone. We have been wandering the whole earth searching for Damayanti. And that girl has finally been found in your son’s house. No woman exists who rivals her beauty. In the space between the brows of this eternally youthful maiden, there is a beautiful mole from birth, resembling a lotus. We noticed it before, but it seems to have disappeared, covered in dust, like the moon hidden by clouds. Placed there by the Creator as a sign of prosperity and wealth, that mole is faintly visible, like the crescent moon of the first day of the waxing fortnight. And despite her body being covered in dust, her beauty has not faded. Though she may not care for her appearance, it still shines like gold. And this girl—goddess-like—can be recognized by her figure and that mole, has been discovered by me like finding a fire that is concealed by its heat!’"
“O king, hearing these words of Sudeva, Sunanda washed the dust that covered the mole between Damayanti’s eye-brows. And thereupon it became visible like the moon in the sky, just emerged from the clouds. And seeing that mole, O Bharata, Sunanda and the queen-mother began to weep, and embracing Damayanti stood silent for a while. And the queen-mother, shedding tears as she spoke, said in gentle accents, ‘By this thy mole, I find that thou art the daughter of my sister. O beauteous girl, thy mother and I are both daughters of the high-souled Sudaman, the ruler of the Dasarnas. She was bestowed upon king Bhima, and I on Viravahu. I witnessed thy birth at our father’s palace in the country of the Dasarnas. O beautiful one, my house is to thee even as thy father’s. And this wealth, O Damayanti, is thine as much as mine.’ As this, O king, Damayanti bowing down to her mother’s sister with a glad heart, spake unto her these words, ‘Unrecognised, I have still lived happily with thee, every want of mine satisfied and myself cared for by thee. And happy as my stay hath been, it would, without doubt, be happier still. But, mother, I have long been an exile. It behoveth thee, therefore, to grant me permission (to depart). My son and daughter, sent to my father’s palace, are living there. Deprived of their father, and of their mother also, how are they passing their days stricken with sorrow. If thou wishest to do what is agreeable to me, do thou without loss of time, order a vehicle, for I wish to go to the Vidarbhas.’ At this, O king, the sister to (Damayanti’s) mother, with a glad heart, said, ‘So be it’. And the queen-mother with her son’s permission, O chief of the Bharatas, sent Damayanti in handsome litter carried by men, protected by a large escort and provided with food and drink and garments of the first quality. And soon enough she reached the country of the Vidarbhas. And all her relatives, rejoicing (in her arrival) received her with respect. And seeing her relatives, her children, both her parents, and all her maids, to be well, the illustrious Damayanti, O king, worshipped the gods and Brahmanas according to the superior method. And the king rejoiced at beholding his daughter gave unto Sudeva a thousand kine and much wealth and a village. And, O king, having spent that night at her father’s mansion and recovered from fatigue, Damayanti addressed her mother, saying, ‘O mother, if thou wishest me to live, I tell thee truly, do thou endeavour to bring Nala, that hero among men.’ Thus addressed by Damayanti, the venerable queen became filled with sorrow. And bathed in tears, she was unable to give any answer. And beholding her in that plight, all the inmates of the inner apartments broke out into exclamation of ‘Oh!’ And ‘Alas’! and began to cry bitterly. And then the queen addressed the mighty monarch Bhima, saying, ‘Thy daughter Damayanti mourneth on account of her husband. Nay, banishing away all bashfulness, she hath herself, O king, declared her mind to me. Let thy men strive to find out (Nala) the righteous.’ Thus informed by her the king sent the Brahmanas under him in all directions, saying, ‘Exert ye to discover Nala.’ And those Brahmanas, commanded by the ruler of the Vidarbhas (to seek Nala) appeared before Damayanti and told her of the journey they were about to undertake. And Bhima’s daughter spake unto them saying, ‘Do ye cry in every realm and in every assembly, ‘O beloved gambler, where hast thou gone cutting off half of my garment, and deserting the dear and devoted wife asleep in the forest? And that girl, as commanded by thee stayeth expecting thee, clad in half a piece of cloth and burning with grief! O king, O hero, relent towards, and answer, her who incessantly weepeth for that grief. This and more ye will say, so that he may be inclined to pity me. Assisted by the wind, fire consumeth the forest. (Further, ye will say that) the wife is always to be protected and maintained by the husband. Why then, good as thou art and acquainted with every duty, hast thou neglected both the duties? Possessed of fame and wisdom, and lineage, and kindness, why hast thou be unkind? I fear, this is owing to the loss of my good luck! Therefore, O tiger among men, have pity on me. O bull among men! I have heard it from thee that kindness is the highest virtue. Speaking so, if anybody answereth you, that person should by all means, be known, and ye should learn who he is, and where he dwelleth. And ye foremost of regenerate ones, do ye bring me the words of him who hearing this your speech will chance to answer. Ye should also act with such care that no one may know the words ye utter to be at my command, nor that ye will come back to me. And ye should also learn whether that answers is wealthy, or poor, or destitute of power, in fact all about him.’
"O king, after hearing Sudeva's words, Sunanda wiped the dust off the mole between Damayanti's eyebrows. It became visible, shining like the moon emerging from behind the clouds. When they saw the mole, O Bharata, Sunanda and the queen-mother began to weep, and after embracing Damayanti, they stood in silence for a moment. The queen-mother, tears streaming down her face, gently said, 'By this mole, I know you are my sister's daughter. O beautiful girl, your mother and I are both daughters of the noble Sudaman, the ruler of the Dasarnas. She was given in marriage to King Bhima, and I was married to Viravahu. I witnessed your birth in our father's palace in the land of the Dasarnas. O lovely one, my home is as much yours as your father's. And this wealth, O Damayanti, belongs to you as much as it does to me.' Hearing this, O king, Damayanti bowed to her aunt with a joyful heart and said, 'Though unrecognized, I have lived happily with you, having all my needs met and being cared for by you. And as wonderful as my time here has been, it would undoubtedly be even happier. But, mother, I have long been away. You must therefore grant me permission to leave. My son and daughter are in my father's palace, and without their father or mother, how are they managing their days filled with sorrow? If you wish to please me, please arrange for a vehicle quickly, as I want to go to the Vidarbhas.' The sister of Damayanti's mother replied with happiness, 'So be it.' With her son's permission, O chief of the Bharatas, the queen-mother sent Damayanti in a beautiful litter carried by men, accompanied by a large escort and supplied with food, drink, and fine garments. She soon reached the land of the Vidarbhas, where all her relatives joyfully received her with respect. Upon seeing her relatives, children, both parents, and all her maids in good health, the illustrious Damayanti, O king, worshipped the gods and Brahmanas properly. The king was overjoyed to see his daughter and gave Sudeva a thousand cows, plenty of wealth, and a village. O king, after spending the night at her father’s house and regaining her strength, Damayanti spoke to her mother, saying, 'O mother, if you want me to live, I must tell you honestly, please make an effort to bring Nala, that hero among men.' Hearing this, the venerable queen became filled with sorrow and, overwhelmed with tears, could not respond. Seeing her in such distress, all the women in the inner chambers expressed exclamations of 'Oh!' and 'Alas!' and began to cry bitterly. The queen then turned to Bhima, the mighty monarch, saying, 'Your daughter Damayanti grieves for her husband. Without holding back, she has shared her feelings with me. Let your men find Nala, the righteous one.' Upon hearing this, the king sent Brahmanas in every direction, instructing, 'Do your best to search for Nala.' The Brahmanas, under the ruler of Vidarbhas' orders, came to Damayanti and informed her of their upcoming journey. Bhima’s daughter said to them, 'Cry out in every realm and at every gathering, “O beloved gambler, where have you gone, leaving behind your devoted wife asleep in the forest, while she wears only half a piece of cloth and is consumed by grief? O king, O hero, have mercy and respond to her who weeps endlessly for you.” Speak even more so that he may feel pity for me. Let it also be known how the wind fuels a fire to consume the forest. Furthermore, you should remind him that a husband is meant to protect and care for his wife. Why then, being a good man who knows what is right, have you neglected these duties? With your fame, wisdom, lineage, and kindness, why have you turned unkind? I fear this is due to my bad luck! Therefore, O lion among men, have compassion for me. O bull among men! I have heard that kindness is the highest virtue. If anyone answers you, he should be identified, and you should learn who he is and where he lives. And you, foremost among the wise, bring me the words of anyone who responds to your plea. Take care to ensure that no one realizes that your words come from me or that you will return to me. Also, find out if this person is wealthy, poor, or lacking power, in fact, know everything about him.'"
“Thus instructed by Damayanti, O king, the Brahmanas set out in all directions in search of Nala overtaken with such disaster. And the Brahmanas, O king, searched for him in cities and kingdoms and villages, and retreats of ascetics, and places inhabited by cow-herds. And, O monarch, wherever they went they recited the speeches that Damayanti had directed them to do.”
“Following Damayanti’s instructions, O king, the Brahmanas went out in every direction to find Nala who had faced such misfortune. They searched for him in cities, kingdoms, villages, ascetic retreats, and places where cowherds lived. And, O monarch, wherever they went, they shared the messages Damayanti had told them to convey.”
SECTION LXX
“Vrihadaswa said, ‘After a long time had passed away, a Brahmana named Parnada returned to the city (of the Vidarbhas), and said unto the daughter of Bhima, ‘O Damayanti, seeking Nala, the king of Nishadhas, I came to the city of Ayodhya, and appeared before the son of Bhangasura. And, O best of women, I repeated those words of thine in the presence of the blessed Rituparna. But hearing them neither that ruler of men, nor his courtiers, answered anything, although I uttered them repeatedly. Then, after I had been dismissed by the monarch, I was accosted by a person in the service of Rituparna, named Vahuka. And Vahuka is the charioteer of that king, of unsightly appearance and possessed of short arms. And he is skillful in driving with speed, and well acquainted with the culinary art. And sighing frequently, and weeping again and again, he inquired about my welfare and afterwards said these words, ‘Chaste women, although fallen into distress, yet protect themselves and thus certainly secure heaven. Although they may be deserted by their lords, they do not yet become angry on that account, for women that are chaste lead their lives, encased in the armour of virtuous behaviour. It behoveth her not to be angry, since he that deserted her was overwhelmed with calamity, and deprived of every bliss. A beauteous and virtuous woman should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is being consumed with grief. Whether treated well or ill, such a wife should never indulge in ire, beholding her husband in that plight, despoiled of kingdom and destitute of prosperity, oppressed with hunger and overwhelmed with calamity.’ Hearing these words of his, I have speedily come here. Thou hast now heard all. Do what thou thinkest proper, and inform the king of it.’
Vrihadaswa said, “After a long time had passed, a Brahmin named Parnada returned to the city of Vidarbha and said to Bhima’s daughter, ‘O Damayanti, in search of Nala, the king of Nishadha, I visited the city of Ayodhya and spoke before the son of Bhangasura. However, hearing my words, neither that ruler nor his courtiers responded at all, even though I repeated them multiple times. After I was dismissed by the king, I encountered someone in Rituparna's service named Vahuka. Vahuka is the king’s charioteer, not the most attractive man, and he has short arms. He is quick at driving and knows how to cook well. Sighing often and crying again and again, he asked about my well-being and then said, ‘Chaste women, even when facing hardships, protect themselves and thus surely attain heaven. Even if they are abandoned by their husbands, they do not get angry because chaste women live their lives armored in virtuous behavior. She shouldn’t be angry since the one who left her is overwhelmed with misfortune and stripped of all joy. A beautiful and virtuous woman shouldn’t be upset with someone who lost his clothes to birds while trying to find food and who is consumed by grief. Regardless of how she is treated, such a wife should never give in to anger, seeing her husband in that state, deprived of his kingdom, lacking prosperity, starving, and overwhelmed by calamity.’ After hearing his words, I hurried here. You’ve now heard everything. Do what you think is right, and let the king know.’”
“O king, having heard these words of Parnada, Damayanti with tearful eyes came to her mother, and spake unto her in private, ‘O mother, king Bhima should not, by any means, be made acquainted with my purpose. In thy presence will I employ that best of Brahmanas, Sudeva! If thou desirest my welfare, act in such a way that king Bhima may not know my purpose. Let Sudeva without delay go hence to the city of Ayodhya, for the purpose of bringing Nala, O mother, having performed the same auspicious rites by virtue of which he had speedily brought me into the midst of friends.’ With these words, after Parnada had recovered from fatigue, the princess of Vidarbha worshipped him with profuse wealth and also said, ‘When Nala will come here, O Brahmana, I will bestow on thee wealth in abundance again. Thou hast done me the immense service which none else, indeed, can do me, for, (owing to that service of thine), O thou best of the regenerate ones, I shall speedily regain my (lost) lord.’ And thus addressed by Damayanti, that high-minded Brahmana comforted her, uttering benedictory words of auspicious import, and then went home, regarding his mission to have been successful. And after he had gone away, Damayanti oppressed with grief and distress, calling Sudeva, addressed him, O Yudhishthira, in the presence of her mother, saying, ‘O Sudeva, go thou to the city of Ayodhya, straight as a bird, and tell king Rituparna living there, these words: ‘Bhima’s daughter, Damayanti will hold another Swayamvara. All the kings and princes are going thither. Calculating the time, I find that the ceremony will take place tomorrow. O represser of foes, if it is possible for thee, go thither without delay. Tomorrow, after the sun hath risen, she will choose a second husband, as she doth not know whether the heroic Nala liveth or not. And addressed by her, O monarch thus, Sudeva set out. And he said unto Rituparna, all that he had been directed to say.’”
"O king, after hearing Parnada's words, Damayanti, with tear-filled eyes, approached her mother and said privately, ‘Mother, king Bhima must not know my intentions, no matter what. In your presence, I will send for that great Brahmana, Sudeva! If you care for my well-being, make sure king Bhima remains unaware of my plans. Let Sudeva go quickly to Ayodhya to bring back Nala, Mother, using the same auspicious rituals that helped me reunite with my friends so swiftly.’ After Parnada had rested, the princess of Vidarbha honored him with generous gifts, saying, 'When Nala arrives here, O Brahmana, I will reward you abundantly once more. You have done a service for me that no one else could, and because of your help, O best of the Brahmanas, I will soon be reunited with my lost lord.’ Addressed this way by Damayanti, the noble Brahmana reassured her with kind, encouraging words before returning home, feeling his mission had been a success. Once he left, Damayanti, overwhelmed with sorrow and distress, called for Sudeva and spoke to him, O Yudhishthira, in front of her mother, saying, ‘O Sudeva, fly to Ayodhya and tell king Rituparna these words: 'Bhima’s daughter, Damayanti, will hold another Swayamvara. All the kings and princes are heading there. I’ve calculated the timing and found that the ceremony will happen tomorrow. O slayer of foes, if you can, go there without delay. Tomorrow, after sunrise, she will choose a second husband, as she is unsure whether the brave Nala is alive or not.’ After hearing her instructions, Sudeva set off and conveyed all that he had been told to Rituparna."
SECTION LXXI
“Vrihadaswa continued, ‘Having heard the words of Sudeva king Rituparna, soothing Vahuka with gentle words, said, ‘O Vahuka, thou art well-skilled in training and guiding horses. If it pleases thee, I intend to go to Damayanti’s Swayamvara in course of a single day.’ Thus addressed, O son of Kunti, by that king, Nala felt his heart to be bursting in grief. And the high-souled king seemed to burn in sorrow. And he thought within himself, ‘Perhaps Damayanti in doing this is blinded by sorrow. Or, perhaps, she hath conceived this magnificent scheme for my sake. Alas, cruel is the deed that the innocent princess of Vidarbha intends to do, having been deceived by my sinful and low self of little sense. It is seen in the world that the nature of woman is inconstant. My offence also hath been great; perhaps she is acting so, because she hath no longer any love for me owing to my separation from her. Indeed, that girl of slender waist, afflicted with grief on my account and with despair, will not certainly do anything of the kind, when especially, she is the mother of offspring (by me). However whether this is true or false, I shall ascertain with certitude by going thither. I will, therefore, accomplish Rituparna’s and my own purpose also.’ Having resolved thus in his mind, Vahuka, with his heart in sorrow, spake unto king Rituparna, with joined hands, saying, ‘O monarch, I bow to thy behest, and, O tiger among men, I will go to the city of the Vidarbhas in a single day. O king!’ Then, O monarch, at the command of the royal son of Bhangasura, Vahuka went to the stables and began to examine the horses. And repeatedly urged by Rituparna to make haste, Vahuka after much scrutiny and careful deliberation, selected some steeds that were lean-fleshed, yet strong and capable of a long journey and endued with energy and strength of high breed and docility, free from inauspicious marks, with wide nostrils and swelling cheeks, free from faults as regards the ten hairy curls, born in (the country of) Sindhu, and fleet as the winds. And seeing those horses, the king said somewhat angrily, ‘What is this, that thou wishest to do? Thou shouldst not jest with us. How can these horses of mine, weak in strength and breath, carry us? And how shall we be able to go this long way by help of these?’ Vahuka replied, ‘Each of these horses bears one curl on his forehead, two on his temples, four on his sides, four on his chest, and one on his back. Without doubt, these steeds will be able to go to the country of the Vidarbhas. If, O king, thou thinkest of choosing others, point them out and I shall yoke them for thee.’ Rituparna rejoined, ‘O Vahuka, thou art versed in the science of horses and art also skillful (in guiding them). Do thou speedily yoke those that thou thinkest to be able.’ Thereupon the skillful Nala yoked upon the car four excellent steeds of good breed that were, besides, docile and fleet. And after the steeds had been yoked, the king without loss of time mounted upon the car, when those best of horses fell down upon the ground on their knees. Then, O king, that foremost of men, the blessed king Nala began to soothe horses endued with energy and strength. And raising them up with the reins and making the charioteer Varshneya sit on the car, he prepared to set out with great speed. And those best of steeds, duly urged by Vahuka, rose to the sky, confounding the occupant of the vehicle. And beholding those steeds gifted with the speed of the wind thus drawing the car, the blessed king of Ayodhaya was exceedingly amazed. And noticing the rattle of the car and also the management of the steeds, Varshneya reflected upon Vahuka’s skill in guiding horses. And he thought, ‘Is he Matali, the charioteer of the king of the celestials? I find the same magnificent indications in the heroic Vahuka. Or, hath Salihotra versed in the science of horses taken this human shape so beautiful? Or, is it king Nala the reducer of hostile towns that hath come here? Or, it may be that this Vahuka knoweth the science that Nala knoweth, for I perceive that the knowledge of Vahuka is equal to that of Nala. Further, Vahuka and Nala are of the same age. This one, again, may not be Nala of high prowess, but somebody of equal knowledge. Illustrious persons, however, walk this earth in disguise in consequence of misfortune, or agreeably to the ordinance of the scriptures. That this person is of unsightly appearance need not change my opinion; for Nala, I think, may even be despoiled of his personal features. In respect of age this one equals Nala. There is difference, however, in personal appearance. Vahuka, again is endued with every accomplishment. I think, therefore, he is Nala.’ Having thus reasoned long in his mind, O mighty monarch, Varshneya, the (former) charioteer of the righteous Nala, became absorbed in thought. And that foremost of kings Rituparna, also, beholding the skill of Vahuka in equestrian science experienced great delight, along with his charioteer Varshneya. And thinking of Vahuka’s application and ardour and the manner of his holding the reins, the king felt exceedingly glad.’”
“Vrihadaswa continued, ‘After hearing the words of Sudeva, King Rituparna gently addressed Vahuka, saying, ‘O Vahuka, you are skilled at training and managing horses. If it pleases you, I plan to go to Damayanti’s Swayamvara in just one day.’ Hearing this, O son of Kunti, Nala felt his heart breaking with grief. The noble king seemed to be consumed by sorrow. He thought to himself, ‘Perhaps Damayanti is blinded by grief in doing this. Or, maybe she has come up with this grand plan for my sake. Alas, how cruel is the action that the innocent princess of Vidarbha intends to take, deceived by my sinful and foolish self. It is known that women can be fickle. My fault has also been significant; perhaps she is behaving this way because she no longer loves me due to our separation. Truly, that girl with the slender waist, suffering because of me and filled with despair, surely wouldn’t do anything like this, especially since she is a mother (by me). However, whether this is true or false, I will find out for sure by going there. Therefore, I will fulfill both Rituparna's and my own purpose.’ Resolving this in his heart, Vahuka, filled with sorrow, spoke to King Rituparna with joined hands, saying, ‘O monarch, I submit to your command, and as a man among men, I will go to the city of the Vidarbhas in a single day. O king!’ Then, at the command of the royal son of Bhangasura, Vahuka went to the stables and began to inspect the horses. After being repeatedly urged by Rituparna to hurry, Vahuka, after careful examination and deliberation, selected a few horses that were lean but strong, capable of a long journey, full of energy and bred well, free from bad traits, with wide nostrils and full cheeks, and had the ten curly hairs in perfect order, born in the land of Sindhu, and swift as the wind. Upon seeing these horses, the king said somewhat angrily, ‘What is this that you wish to do? Don’t joke with us. How can these weak horses of mine carry us? And how will we manage to travel this long distance with them?’ Vahuka replied, ‘Each of these horses has one curl on its forehead, two on its temples, four on its sides, four on its chest, and one on its back. Without a doubt, these steeds will be able to travel to the land of the Vidarbhas. If, O king, you’d like to choose others, please point them out, and I will yoke them for you.’ Rituparna responded, ‘O Vahuka, you know the science of horses and are skilled at handling them. Quickly yoke the ones you think are capable.’ Thereupon, the skilled Nala yoked four excellent steeds of good breed that were also docile and fast to the chariot. After the horses were yoked, the king mounted the chariot without wasting any time, and those best of horses knelt down before him. Then, O king, the great king Nala began to calm the horses, who were energetic and strong. He raised them up with the reins and made the charioteer Varshneya sit in the chariot, preparing to depart swiftly. Those finest of steeds, well urged by Vahuka, took to the sky, astonishing the occupant of the vehicle. Seeing those horses, gifted with the speed of the wind, pulling the chariot, the blessed king of Ayodhya was extremely amazed. Noticing the sound of the chariot and the way the horses were managed, Varshneya thought about Vahuka’s skill in guiding horses. He pondered, ‘Is he Matali, the charioteer of the king of the celestials? I see the same incredible traits in the heroic Vahuka. Or has Salihotra, who is skilled in the science of horses, taken this beautiful human form? Or could it be that this is King Nala, the conqueror of enemy towns? Or perhaps Vahuka has the same knowledge as Nala, for I perceive that Vahuka's skills match those of Nala. Besides, Vahuka and Nala appear to be the same age. This one may not be the mighty Nala, but someone equally knowledgeable. Great individuals sometimes walk this earth disguised due to misfortune or according to the scripture's will. Just because this person looks unsightly doesn’t need to change my opinion; Nala could have lost his physical features. In terms of age, this one is equal to Nala. However, there is a difference in appearance. Vahuka possesses all kinds of talents. Therefore, I believe he is Nala.’ After long reasoning in his mind, O mighty monarch, Varshneya, the former charioteer of the righteous Nala, became deeply absorbed in thought. And that foremost of kings, Rituparna, as well, marveling at Vahuka's equestrian skills, felt immense joy, along with his charioteer Varshneya. Reflecting on Vahuka’s dedication, eagerness, and the way he held the reins, the king felt incredibly pleased.’”
SECTION LXXII
“Vrihadaswa said, ‘Like a bird coursing through the sky, Nala soon crossed rivers and mountains, and woods and lakes. And while the car was coursing thus, that conqueror of hostile cities, the royal son of Bhangasura, saw his upper garment drop down on the ground. And at soon as his garment had dropped down the high-minded monarch, without loss of time, told Nala, ‘I intend to recover it. O thou of profound intelligence, retain these steeds endued with exceeding swiftness until Varshneya bringeth back my garment.’ Thereupon Nala replied unto him, ‘The sheet is dropped down far away. We have travelled one yojana thence. Therefore, it is incapable of being recovered.’ After Nala had addressed him thus, O king, the royal son of Bhangasura came upon a Vibhitaka tree with fruits in a forest. And seeing that tree, the king hastily said to Vahuka, ‘O charioteer, do thou also behold my high proficiency in calculation. All men do not know everything. There is no one that is versed in every science of art. Knowledge in its entirety is not found in any one person, O Vahuka, the leaves and fruits of this tree that are lying on the ground respectively exceed those that are on it by one hundred and one. The two branches of the tree have fifty millions of leaves, and two thousand and ninety five fruits. Do thou examine these two branches and all their boughs.’ Thereupon staying the car Vahuka addressed the king, saying, ‘O crusher of foes, thou takest credit to thyself in a matter which is beyond my perception. But, O monarch, I will ascertain it by the direct evidence of my senses, by cutting down the Vibhitaka. O king, when I actually count, it will no longer be matter of speculation. Therefore, in thy presence, O monarch, I will hew down this Vibhitaka. I do not know whether it be not (as thou hast said). In thy presence, O ruler of men, I will count the fruits and leaves. Let Varshneya hold the reins of the horses for a while.’ Unto the charioteer the king replied, ‘There is no time to lose.’ But Vahuka answered with humility, ‘Stay thou a short space, or, if thou art in a hurry, go then, making Varshneya thy charioteer. The road lies direct and even.’ And at this, O son of the Kuru race, soothing Vahuka, Rituparna said, ‘O Vahuka, thou art the only charioteer, there is none other in this world. And, O thou versed in horse lore, it is through thy help that I expect to go to the Vidarbhas. I place myself in thy hands. It behoveth thee not to cause any obstacle. And, O Vahuka, whatever thy wish. I will grant it if taking me to the country of the Vidarbhas to-day, thou makest me see the sun rise.’ At this, Vahuka answered him, saying, ‘After having counted (the leaves and fruits of the) Vibhitaka, I shall proceed to Vidarbha, do thou agree to my words. Then the king reluctantly told him, ‘Count. And on counting the leaves and fruits of a portion of this branch, thou wilt be satisfied of the truth of my assertion.’ And thereupon Vahuka speedily alighted from the car, and felled that tree. And struck with amazement upon finding the fruits, after calculation, to be what the king had said, he addressed the king, saying, ‘O monarch, this thy power is wonderful. I desire, O prince, to know the art by which thou hast ascertained all this.’ And at this king, intent upon proceeding speedily, said unto Vahuka. ‘Know that I am proficient at dice besides being versed in numbers. And Vahuka said unto him, ‘Impart unto me this knowledge and, O bull among men, take from me my knowledge of horses.’ And king Rituparna, having regard to the importance of the act that depended upon Vahuka’s good-will, and tempted also by the horse-lore (that his charioteer possessed), said, ‘So be it.’ As solicited by thee, receive this science of dice from me, and, O Vahuka, let my equine science remain with thee in trust.’ And saying this, Rituparna imparted unto Nala the science (he desired). And Nala upon becoming acquainted with the science of dice, Kali came out of his body, incessantly vomiting from his mouth the virulent poison of Karkotaka.
Vrihadaswa said, “Like a bird flying through the sky, Nala quickly crossed rivers, mountains, woods, and lakes. While they were traveling, the royal son of Bhangasura, a conqueror of enemy cities, noticed his upper garment fall to the ground. As soon as it dropped, the noble king immediately told Nala, ‘I want to get it back. O wise one, hold these swift horses until Varshneya brings my garment back.’ Nala responded, ‘The garment has fallen far away. We’ve traveled a yojana from there. It can’t be retrieved.’ After Nala spoke, the royal son of Bhangasura came across a Vibhitaka tree with fruits in the forest. Seeing that tree, the king eagerly said to Vahuka, ‘O charioteer, observe my great skill in calculation. Not everyone knows everything. No one is an expert in every art. Complete knowledge isn’t found in one person, O Vahuka. The leaves and fruits on the ground from this tree exceed those still on it by one hundred and one. The two branches have fifty million leaves and two thousand ninety-five fruits. Check these two branches and all their twigs.’ After stopping the chariot, Vahuka addressed the king, saying, ‘O enemy crusher, you’re boasting about something beyond my understanding. But, O king, I will verify it with my own eyes by cutting down the Vibhitaka. When I count them, it won’t be guessing anymore. So in your presence, O king, I will chop down this tree. I don’t know if it is as you said. In your sight, O ruler, I will count the fruits and leaves. Let Varshneya hold the reins for a bit.’ The king replied to the charioteer, ‘We can’t waste time.’ But Vahuka humbly said, ‘Wait a moment, or if you’re in a rush, go ahead, let Varshneya drive. The path is straight and clear.’ Hearing this, O descendant of the Kuru line, to calm Vahuka, Rituparna said, ‘O Vahuka, you’re the only charioteer in the world. And, O horse expert, it’s with your help that I hope to reach the Vidarbhas. I trust you completely. Please don’t create any delays. And, O Vahuka, whatever you wish, I will grant it if you take me to Vidarbha today so that I can see the sunrise.’ Vahuka replied, ‘After counting the leaves and fruits of the Vibhitaka, I will head to Vidarbha, agree to my plan.’ The king reluctantly told him, ‘Count. And after you count the leaves and fruits from part of this branch, you’ll see that my claim is true.’ Vahuka quickly got out of the chariot and cut down the tree. Amazed to find that the count matched what the king had said, he told the king, ‘O monarch, your ability is incredible. I want to know the method by which you figured all this out.’ The king, eager to move on, said to Vahuka, ‘Know that I’m skilled at dice and good with numbers.’ Vahuka then said, ‘Teach me this knowledge, and, O strong man, trade it for my knowledge about horses.’ King Rituparna, recognizing the significance of what depended on Vahuka’s goodwill and tempted by the horse knowledge his charioteer had, said, ‘So be it. As per your request, learn this dice expertise from me, and, O Vahuka, keep my horse knowledge safely with you.’ With that, Rituparna taught Nala the desired skill. Once Nala learned the dice skill, Kali emerged from his body, violently expelling the toxic poison of Karkotaka from his mouth.”
And when Kali, afflicted (by Damayanti’s curse) came out (of Nala’s body), the fire of that curse also left Kali. Indeed, long had been the time for which the king had been afflicted by Kali, as if he were of unregenerate soul. And Kala the ruler of the Nishadhas, in wrath, was bent upon cursing Kali, when the latter, frightened, and trembling, said with joined hands, ‘Control thy wrath, O king! I will render thee illustrious. Indrasena’s mother had formerly cursed me in anger when she had been deserted by thee. Ever since that time undergoing sore affliction I resided in thee, O mighty monarch, O unconquered one, miserably and burning night and day with the venom of the prince of snakes. I seek thy protection. If thou dost not curse me who am affrighted and seek thy protection, then those men that will attentively recite thy history, shall be even free from fear on my account.’ And thus addressed by Kali, king Nala controlled his wrath. And thereupon the frightened Kali speedily entered into the Vibhitaka tree. And while the Kali was conversing with Naishadha, he was invisible to others. And delivered from his afflictions, and having counted the fruits of that tree, the king, filled with great joy and of high energy, mounted on the car and proceeded with energy, urging those fleet horses. And from the touch of Kali the Vibhitaka tree from that hour fell into disrepute. And Nala, with a glad heart, began to urge those foremost of steeds which sprang into the air once and again like creatures endued with wings. And the illustrious monarch drove (the car) in the direction of the Vidarbhas. And after Nala had gone far away, Kali also returned to his abode. And abandoned by Kali, O king, that lord of earth, the royal Nala, became freed from calamity though he did not assume his native form.’”
And when Kali, who was cursed by Damayanti, came out of Nala’s body, the curse left Kali as well. The king had suffered under Kali for a long time, as if he had an unredeemable soul. Kala, the ruler of the Nishadhas, was furious and was about to curse Kali when Kali, scared and trembling, raised his hands in prayer and said, “Control your anger, O king! I will make you famous. Indrasena’s mother once cursed me in her rage after you abandoned her. Since that time, I’ve faced terrible suffering living in you, O mighty monarch, O unconquered one, tormented day and night by the venom of the snake prince. I ask for your protection. If you do not curse me, who is terrified and seeking your shelter, then those who carefully recite your story will be free from fear because of me.” Hearing this, King Nala calmed his anger. Then, the frightened Kali quickly entered the Vibhitaka tree. While Kali was talking to Nala, he was invisible to everyone else. Free from his troubles and counting the fruits of that tree, the king, filled with joy and energy, mounted his chariot and urged his swift horses on. After Kali’s touch, the Vibhitaka tree fell into disrepute from that moment onward. With a cheerful heart, Nala began to drive those top horses, which leapt into the air like they had wings. The noble king drove the chariot towards Vidarbhas. After Nala had gone a great distance, Kali returned to his home. Abandoned by Kali, O king, that lord of the earth, royal Nala, became free from misfortune even though he did not regain his original form.
SECTION LXXIII
“Vrihadaswa said, ‘After Rituparna of prowess incapable of being baffled had, in the evening, arrived at the city of the Vidarbhas, the people brought unto king Bhima the tidings (of his arrival). And at the invitation of Bhima, the king (of Ayodhya) entered the city of Kundina, filling with the rattle of his car all the ten points, direct and transverse, of the horizon. And the steeds of Nala that were in that city heard that sound, and hearing it they became delighted as they used to be in the presence of Nala himself. And Damayanti also heard the sound of that car driven by Nala, like the deep roar of the clouds in the rainy season. And Bhima and the steeds (of Nala) regarded the clatter of that car to be like that which they used to hear in days of yore when king Nala himself urged his own steeds. And the peacocks on the terraces, and the elephants in the stables, and the horses also, all heard the rattle of Rituparna’s car. And hearing the sound, so like the roar of the clouds, the elephants and the peacocks, O king, began to utter their cries, facing that direction, and filled with delight such as they experience when they hear the actual roar of the clouds. And Damayanti said, ‘Because the rattle of his car filling the whole earth, gladdens my heart, it must be King Nala (that has come). If I do not see Nala, of face bright as the moon, that hero with countless virtues, I shall certainly die. If I am not clasped today in that hero’s thrilling embrace, I shall certainly cease to be. If Naishadha with voice deep as that of the clouds doth not come to me today, I shall enter into a pyre of golden brilliance. If that foremost of kings, powerful as a lion and gifted with the strength of an infuriated elephant, doth not present himself before me, I shall certainly cease to live. I do not remember a single untruth in him, or a single wrong done by him to others. Never hath he spoken an untruth even in jest. Oh, my Nala is exalted and forgiving and heroic and magnificent and superior to all other kings, and faithful to his marriage vow and like unto a eunuch in respect of other females. Night and day dwelling upon his perceptions, my heart, in absence of that dear one, is about to burst in grief.’
Vrihadaswa said, “After Rituparna, who was unbeatable, arrived in the city of the Vidarbhas that evening, the people informed King Bhima of his arrival. At Bhima’s invitation, the king of Ayodhya entered the city of Kundina, making the sound of his chariot echo throughout the entire horizon. The horses of Nala in that city heard the noise and felt joy, just like they used to when Nala was with them. Damayanti also heard the sound of Nala’s chariot, resembling the deep thunder of clouds during the rainy season. Both Bhima and the horses recognized the clatter of that chariot as the familiar sound they hadn’t heard since Nala urged his own steeds. The peacocks on the rooftops, the elephants in their stables, and the horses all heard Rituparna’s chariot rumbling. Upon hearing that sound, so reminiscent of the thunder, the elephants and peacocks, O king, began to cry out joyfully, facing that direction as they would when they heard the actual thunder of clouds. Damayanti said, “Because the noise of his chariot fills the earth and brings joy to my heart, it must be King Nala who has come. If I do not see Nala, with a face as bright as the moon, that hero filled with countless virtues, I will surely die. If I am not embraced today by that hero’s thrilling hug, I will certainly cease to exist. If Naishadha, whose voice is deep like thunder, does not come to me today, I will step into a brilliant golden pyre. If that greatest of kings, strong as a lion and fierce as an enraged elephant, does not present himself before me, I will definitely lose my life. I cannot recall any lie he has told or any wrongdoing he has done to others. He has never spoken an untruth, even for fun. Oh, my Nala is noble, forgiving, heroic, magnificent, better than all other kings, faithful to his marriage vow, and treats other women as if he were a eunuch. My heart, constantly thinking of him night and day, is about to burst with grief in his absence.”
“Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the terrace (of her mansion) with the desire of seeing the righteous Nala. And in the yard of the central mansion she beheld king Rituparna on the car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for that excellent vehicle, unyoked the steeds, and kept the vehicle itself in a proper place. And king Rituparna also, descending from the car, presented himself before king Bhima possessed of terrible prowess. And Bhima received him with great respect, for in the absence of a proper occasion, a great person cannot be had (as a guest). And honoured by Bhima, king Rituparna looked about him again and again, but saw no traces of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching Rituparna, said, ‘Welcome! What is the occasion of this thy visit?’ And king Bhima asked this without knowing that Rituparna had come to obtain the hand of his daughter. And king Rituparna, of unbaffled prowess and gifted with intelligence, saw that there were no other kings or princes. Nor did he hear any talk relating to the Swayamvara, nor saw any concourse of Brahmanas. And at this, the king of Kosala reflected a while and at length said, ‘I have come here to pay my respects to thee.’ And the king Bhima was struck with astonishment, and reflected upon the (probable) cause of Rituparna’s coming, having passed over a hundred yojanas. And he reflected, ‘That passing by other sovereigns, and leaving behind him innumerable countries, he should come simply to pay his respect to me is scarcely the reason of his arrival. What he assigneth to be the cause of his coming appeareth to be a trifle. However, I shall learn the true reason in the future.’ And although king Bhima thought so, he did not dismiss Rituparna summarily, but said unto him again and again, ‘Rest, thou art weary.’ And honoured thus by the pleased Bhima, king Rituparna was satisfied, and with a delighted heart, he went to his appointed quarters followed by the servants of the royal household.”
“Thus lamenting as if lost in thought, Damayanti, O Bharata, went up to the terrace of her mansion, eager to see the righteous Nala. In the yard of the central mansion, she saw king Rituparna in the car with Varshneya and Vahuka. Varshneya and Vahuka got down from the impressive vehicle, unyoked the horses, and put the vehicle in its proper place. King Rituparna also got down from the car and presented himself to king Bhima, who was known for his incredible strength. Bhima welcomed him with great respect because, without a proper occasion, it’s rare to have a distinguished guest. Honored by Bhima, king Rituparna looked around but found no signs of the Swayamvara. The ruler of Vidarbha then approached Rituparna and said, ‘Welcome! What brings you here?’ Bhima asked this without knowing that Rituparna had come to seek the hand of his daughter. Rituparna, skilled and perceptive, noticed there were no other kings or princes present. He heard no talk regarding the Swayamvara and didn’t see any gathering of Brahmanas. Reflecting on this, the king of Kosala finally said, ‘I have come to pay my respects to you.’ King Bhima was taken aback and pondered the possible reason for Rituparna’s visit, having traveled over a hundred yojanas. He thought, ‘For him to bypass other rulers and leave behind countless territories just to pay his respects to me seems unlikely to be the true reason for his visit. What he claims as the cause appears trivial. Still, I will find out the real reason later.’ Despite these thoughts, Bhima didn’t dismiss Rituparna out of hand, but repeatedly said to him, ‘Rest, you must be weary.’ Thus honored by the pleased Bhima, king Rituparna felt satisfied and, with a happy heart, went to his assigned quarters, followed by the servants of the royal household.”
“Vrihadaswa continued, ‘And, O king, after Rituparna had gone away with Varshneya, Vahuka took the car to the stables. And there freeing the steeds, and tending them according to rule, and soothing them himself, sat down on a side of the car. Meanwhile, the princess of Vidharva, Damayanti, afflicted with grief, having beheld the royal son of Bhangasura, and Varshneya of the Suta race, and also Vahuka in that guise, asked herself, ‘Whose is this car-rattle? It was loud as that of Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya hath learnt the art from Nala, and it is for this the rattle of the car driven by him hath been even like that of Nala. Or, is Rituparna equally skilled with Nala so that the rattle of his car seemeth to be like that of Nala?’ And reflecting thus, O monarch, the blessed and beauteous girl sent a female messenger in search of Nishada.”
“Vrihadaswa continued, ‘And, O king, after Rituparna left with Varshneya, Vahuka took the chariot to the stables. There, he released the horses, tended to them properly, and calmed them himself before sitting down beside the chariot. Meanwhile, the princess of Vidharva, Damayanti, overwhelmed with sorrow after seeing the royal son of Bhangasura, and Varshneya of the Suta lineage, as well as Vahuka in that form, thought to herself, ‘Whose is this chariot's sound? It was as loud as Nala's, but I don’t see the king of the Nishadhas. Surely, Varshneya has learned this skill from Nala, and that’s why the sound of the chariot he drives is just like Nala’s. Or is Rituparna just as talented as Nala, making his chariot sound like Nala’s?’ And thinking this, O king, the beautiful and blessed girl sent a female messenger to look for Nishada.’”
SECTION LXXIV
“Damayanti said, ‘O Kesini, go thou and learn who that charioteer is that sitteth by the car, unsightly and possessed of short arms. O blessed one, O faultless one, approaching him, cautiously and with suit words, make thou the usual inquiries of courtesy and learn all particulars truly. Having regard to the feeling of satisfaction my mind experienceth, and the delight my heart feeleth, I am greatly afraid this one is king Nala himself. And, O faultless one, having inquired after his welfare, thou shalt speak unto him the words of Parnada. And, O beauteous one, understand the reply he may make thereto.’ Thus instructed, that female messenger, going cautiously, while the blessed Damayanti watched from the terrace, addressed Vahuka in these words, ‘O foremost of men, thou art welcome. I wish thee happiness. O bull among men, hear now the words of Damayanti. When did ye all set out, and with what object have ye come hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.’ Thus addressed, Vahuka answered, the illustrious king of Kosala had heard from a Brahmana that a second Swayamvara of Damayanti would take place. And hearing it, he hath come here, by the help of excellent steeds fleet as the wind and capable of going a hundred yojanas. I am his charioteer. Kesini then asked, ‘Whence doth the third among you come, and whose (son) is he? And whose son art thou, and how hast thou come to do this work?’ Thus questioned, Vahuka replied, ‘He (of whom thou inquirest) was the charioteer of the virtuous Nala, and known to all by the name of Varshneya. After Nala had, O beauteous one, left his kingdom, he came to the son of Bhangasura. I am skilled in horse-lore, and have, therefore, been appointed as charioteer. Indeed, king Rituparna hath himself chosen me as his charioteer and cook.’ At this Kesini rejoined, ‘Perhaps Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also have spoken to thee (about his master).’ Vahuka then said, ‘Having brought hither the children of Nala of excellent deeds, Varshneya went away whither he listed: He doth not know where Naishadha is. Nor, O illustrious one, doth anybody else know of Nala’s whereabouts; for the king (in calamity) wandereth over the world in disguise and despoiled of (his native) beauty. Nala’s self only knoweth Nala. Nala never discovereth his marks of identity anywhere.’ Thus addressed, Kesini returned, ‘The Brahmana that had before this gone to Ayodhya, had repeatedly said these words suitable to female lips, ‘O beloved gambler, where hast thou gone cutting off half my piece of cloth, and deserting me, his dear and devoted wife asleep in the woods? And she herself, as commanded by him, waiteth expecting him clad in half a garment and burning day and night in grief. O king, O hero, do thou relent towards her that weepeth ceaselessly for that calamity and do thou give her an answer. O illustrious one, do thou speak the words agreeable to her for the blameless one panteth to hear them. Hearing these words of the Brahmana thou didst formerly give a reply! The princess of Vidarbha again wisheth to hear the words thou didst then say.’”
“Damayanti said, ‘O Kesini, go and find out who that charioteer is who sits by the car, ugly and short-armed. O blessed one, O faultless one, approach him carefully and with polite words, ask the usual questions of courtesy, and learn all the details accurately. Considering the satisfaction my mind feels and the joy in my heart, I’m really afraid this is king Nala himself. And, O faultless one, after inquiring about his well-being, you shall speak to him the words of Parnada. And, O beautiful one, understand the reply he might give.’ Thus instructed, the female messenger, moving cautiously while the blessed Damayanti watched from the terrace, addressed Vahuka, saying, ‘O greatest of men, you are welcome. I wish you happiness. O strongest among men, hear the words of Damayanti. When did you all set out, and why have you come here? Tell us truly, for the princess of Vidarbha wants to hear it.’ In response, Vahuka said that the illustrious king of Kosala had heard from a Brahmana that a second Swayamvara of Damayanti would take place. After hearing this, he arrived here, with excellent steeds swift as the wind and capable of traveling a hundred yojanas. I am his charioteer. Kesini then asked, ‘Where does the third of you come from, and whose son is he? And who are you, and how did you come to do this work?’ Vahuka replied, ‘The one you ask about was the charioteer of the virtuous Nala, known to all as Varshneya. After Nala left his kingdom, he went to the son of Bhangasura. I am skilled in horse-wrangling, and therefore, I have been appointed as charioteer. Indeed, king Rituparna himself chose me as his charioteer and cook.’ At this, Kesini responded, ‘Perhaps Varshneya knows where king Nala has gone, and O Vahuka, he may have also spoken to you about his master.’ Vahuka then said, ‘Having brought the children of Nala of excellent deeds here, Varshneya went away wherever he wished: he does not know where Naishadha is. Nor, O illustrious one, does anyone else know Nala’s whereabouts; for the king, in distress, wanders the world disguised and stripped of his natural beauty. Only Nala knows himself. Nala never reveals his identity anywhere.’ Upon hearing this, Kesini replied, ‘The Brahmana who previously went to Ayodhya repeatedly said these words suitable for a woman’s ears, ‘O beloved gambler, where have you gone, cutting off half my piece of cloth, and abandoning me, his dear and devoted wife, asleep in the woods? And she herself, as he commanded, is waiting for him, wearing half a garment and burning day and night in grief. O king, O hero, please have compassion for her who weeps endlessly for her calamity and give her an answer. O illustrious one, speak words that comfort her, for the blameless one longs to hear them. Hearing the words of the Brahmana, you previously gave a reply! The princess of Vidarbha again wishes to hear the words you then spoke.’”
“Vrihadaswa continued, ‘O son of the Kuru race, hearing these words of Kesini, Nala’s heart was pained, and his eyes filled with tears. And repressing his sorrow, the king who was burning in grief, said again these words, in accents choked with tears: ‘Chaste women, though overtaken by calamity, yet protect themselves, and thereby secure heaven. Women that are chaste, deserted by their lords, never become angry, but continue to live, cased in virtue’s mail. Deserted by one fallen into calamity, bereft of sense, and despoiled of bliss, it behoveth her not to be angry. A virtuous lady should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is burning in misery. Whether treated well or ill she would never be angry, seeing her husband in that plight, despoiled of his kingdom, bereft of prosperity, oppressed with hunger, and overwhelmed with calamity.’ And, O Bharata, while speaking thus, Nala oppressed with grief, could not restrain his tears, but began to weep. And thereupon Kesini went back to Damayanti, and acquainted her with everything about that conversation as well as that outburst of grief.”
“Vrihadaswa continued, ‘O son of the Kuru family, upon hearing Kesini's words, Nala felt a deep pain in his heart, and tears filled his eyes. Trying to hold back his sorrow, the king, consumed by grief, spoke again through choked sobs: ‘Chaste women, even when faced with disaster, protect themselves and earn a place in heaven. Women who remain virtuous, even when abandoned by their husbands, do not become angry but continue to live, wrapped in the armor of virtue. When deserted by someone who has fallen into misfortune, lost their senses, and stripped of joy, she must not be angry. A virtuous woman should not be angry with a husband who has been stripped of his clothes by birds while trying to find food and is suffering in misery. Whether treated kindly or poorly, she would never be angry, seeing her husband in such a state—deprived of his kingdom, stripped of wealth, suffering from hunger, and overwhelmed by hardship.’ And, O Bharata, as Nala spoke these words, utterly grief-stricken, he couldn't hold back his tears and started to weep. Afterward, Kesini returned to Damayanti and told her everything about the conversation and Nala's outpouring of grief.’”
SECTION LXXV
“Vrihadaswa said, ‘Hearing everything, Damayanti became oppressed with grief, and suspecting the person to be Nala, said unto Kesini, ‘O Kesini, go thou again, and examine Vahuka, and staying in silence at his side mark thou his conduct. And, O beauteous one, whenever he happens to do anything skilful, do thou observe well his act while accomplishing it. And, O Kesini, whenever he may ask water or fire, with the view of offering him obstruction, thou shalt be in no hurry to give it. And marking everything about his behaviour, come thou and tell me. And whatever human or super-human thou seest in Vahuka, together with anything else, should all be reported unto me.’ And thus addressed by Damayanti, Kesini went away, and having marked the conduct of that person versed in horse-lore, she came back. And she related unto Damayanti all that had happened, indeed, everything of human and superhuman that she had witnessed in Vahuka. And Kesini said, ‘O Damayanti, a person of such control over the elements I have never before seen or heard of. Whenever he cometh to low passage, he never stoopeth down, but seeing him, the passage itself groweth in height so that he may pass through it easily. And at his approach, impassable narrow holes open wide. King Bhima had sent various kinds of meat—of diverse animals, for Rituparna’s food. And many vessels had been placed there for washing the meat. And as he looked upon them, those vessels became filled (with water). And having washed the meat, as he set himself to cook, he took up a handful of grass and held it in the sun, when fire blazed up all on a sudden. Beholding this marvel, I have come hither amazed. Further, I have witnessed in him another great wonder. O beauteous one, he touched fire and was not burnt. And at his will, water falling floweth in a stream. And, I have witnessed another greater wonder still. He took up some flowers, began to press them slowly with his hands. And pressed by his hand, the flowers did not lose their original forms, but, on the contrary, became gayer and more odorous than before. Having beheld wonderful things I have come hither with speed.’”
“Vrihadaswa said, ‘After hearing everything, Damayanti was filled with grief and, suspecting the person to be Nala, said to Kesini, ‘Oh Kesini, please go again and observe Vahuka. Stay quietly by his side and pay attention to how he behaves. And, beautiful one, whenever he does anything skillful, make sure to closely watch what he does while he’s doing it. And, Kesini, if he asks for water or fire, don’t rush to provide it; instead, take your time. Observe everything about his behavior and come back to me with your report. Whatever you see in Vahuka, whether human or supernatural, along with anything else, must all be shared with me.’ After being addressed this way by Damayanti, Kesini left and closely observed the behavior of that person skilled in horse lore. She returned and told Damayanti everything that had happened, including everything human and supernatural that she had seen in Vahuka. Kesini said, ‘Oh Damayanti, I’ve never seen or heard of anyone with such control over the elements. Whenever he comes to a low space, he doesn’t bend down; instead, the space itself seems to grow taller so he can pass through easily. At his approach, impossible narrow gaps open wide. King Bhima had sent various kinds of meat from different animals for Rituparna’s food, and many containers were placed there for washing the meat. When he looked at them, those containers filled up with water. As he prepared to cook, he picked up a handful of grass and held it in the sun, and suddenly fire blazed up. Seeing this miracle, I came here amazed. Moreover, I witnessed another great wonder in him. Oh beautiful one, he touched fire and wasn’t burned. And at his command, flowing water turns into a stream. I’ve seen an even greater wonder. He picked up some flowers and began to press them slowly with his hands. And as he pressed them, the flowers didn’t lose their original shapes; instead, they became even more vibrant and fragrant than before. Having witnessed such wonderful things, I hurried back here.’”
“Vrihadaswa continued, ‘Hearing of these acts of the virtuous Nala, and discovering him from his behaviour, Damayanti considered him as already recovered. And from these indications suspecting that Vahuka was her husband, Damayanti once more weepingly addressed Kesini in soft words, saying, ‘O beauteous one, go thou once more, and bring from the kitchen without Vahuka’s knowledge some meat that hath been boiled and dressed (by him).’ Thus commanded, Kesini, ever bent on doing what was agreeable to Damayanti, went to Vahuka, and taking some hot meat came back without loss of time. And Kesini gave that meat, O son of the Kuru race, unto Damayanti. And Damayanti who had formerly often partaken of meat dressed by Nala, tasted the meat that was brought by her hand-maid. And she thereupon decided Vahuka to be Nala and wept aloud in grief of heart. And, O Bharata, overwhelmed with grief, and washing her face, she sent her two children with Kesini. And Vahuka, who was the king in disguise, recognising Indrasena with her brother, advanced hastily, and embracing them, took them up on his lap. And taking up his children like unto the children of the celestials, he began to weep aloud in sonorous accents, his heart oppressed with great sorrow. And after having repeatedly betrayed his agitation, Naishadha suddenly left children, and addressed Kesini, saying, ‘O fair damsel, these twins are very like my own children. Beholding them unexpectedly, I shed tears. If thou comest to me frequently people may think evil, for we are guests from another land. Therefore. O blessed one, go at thy ease.’”
Vrihadaswa continued, “After hearing about the good deeds of virtuous Nala and noticing his behavior, Damayanti believed he had already recovered. Suspecting that Vahuka was her husband, she tearfully spoke to Kesini in gentle words, saying, ‘O beautiful one, please go back and secretly bring me some cooked meat from the kitchen that was prepared by Vahuka.’ Following her command, Kesini, always eager to do what would please Damayanti, went to Vahuka and quickly returned with some hot meat. Kesini gave that meat to Damayanti, who had often enjoyed the dishes prepared by Nala. After tasting the meat brought by her maid, Damayanti recognized Vahuka as Nala and cried out in sorrow. Overcome with grief, she washed her face and sent her two children with Kesini. Vahuka, who was the king in disguise, seeing Indrasena and her brother, hurried over, embraced them, and lifted them onto his lap. Holding his children, resembling those of the celestial beings, he began to cry out loudly, his heart heavy with sadness. After expressing his emotions multiple times, Naishadha suddenly released the children and addressed Kesini, saying, ‘O fair maiden, these twins look just like my own children. Seeing them unexpectedly brings tears to my eyes. If you come to me often, people might think ill of us, since we are guests from another land. Therefore, O blessed one, please go when you can.’”
SECTION LXXVI
“Vrihadaswa said, ‘Beholding the agitation of the virtuous and wise Nala, Kesini returned unto Damayanti and related everything unto her. And thereupon Damayanti with a sorrowful heart and eager to behold Nala, again despatched Kesini to her mother, asking her to say on her behalf: Suspecting Vahuka to be Nala, I have tried him in various ways. My doubt now only relates to his appearance. I intend to examine him myself. O mother, either let him enter the palace, or give me permission to go to him. And arrange this with the knowledge of my father or without it. And thus addressed to Damayanti, that lady communicated unto Bhima the intention of his daughter, and upon learning it the king gave his consent. And, O bull of the Bharata race, having obtained the consent both of her father and mother, Damayanti caused Nala to be brought to her apartments. And as soon as he saw Damayanti unexpectedly, king Nala was overwhelmed with grief and sorrow, and bathed in tears. And that best of women, Damayanti, also, upon beholding king Nala in that condition, was sorely afflicted with grief. And, O monarch, herself clad in a piece of red cloth, and wearing matted locks, and covered with dirt and dust, Damayanti then addressed Vahuka, saying, ‘O Vahuka, hast thou ever seen any person acquainted with duty, who hath gone away, deserting his sleeping wife in the forest? Who, except the virtuous Nala, could go away, deserting in the woods, his dear and unoffending wife overcome with fatigue? Of what offence was I guilty in the eyes of that monarch since my early youth that he should go away deserting me in the woods while asleep overcome with fatigue? Why should he whom I formerly chose in preference to the gods themselves abandon his ever-devoted and loving wife who had become the mother also of his children? Before the fire, and in presence also of the celestials, he had taken my hand, vowing, ‘Verily I will be thine.’ Oh, where was that vow when he deserted me. O represser of foes.’ While Damayanti was saying all this, tears of sorrow began to flow plentifully from her eyes. And beholding her thus afflicted with grief, Nala also, shedding tears, black of those of the gazelle with extremities of reddish hue, said, ‘O timid one, neither the loss of my kingdom nor my desertion of thee was my act. Both were due to Kali. And, O foremost of virtuous women, lamenting for me day and night, and overcome with sorrow, thou hadst in the woods cursed Kali, and so he began to dwell in my body, burning in consequence of thy curse. Indeed burning with thy curse, he lived within me like fire within fire. O blessed girl, that our sorrows might terminate, that wretch have I overcome by my observances and austerities. The sinful wretch hath already left me, and it is for this that I have come hither. My presence here, O fair lady, is for thy sake. I have no other object. But, O timid one, can any other woman, forsaking her loving and devoted husband, ever choose a second lord like thee? At the command of the king, messengers are ranging this entire earth, saying, ‘Bhima’s daughter will, of her own accord, choose a second husband worthy of her.’ Immediately on hearing this, the son of Bhangasura hath arrived here.’ Hearing these lamentations of Nala, Damayanti, frightened and trembling, said with joined hand, ‘It behoveth thee not, O blessed one, to suspect any fault in me. O ruler of the Nishadhas, passing over the celestials themselves, I choose thee as my lord. It was to bring thee hither that the Brahmanas had gone out in all directions, even to all the sides of the horizon, singing my words, in the form of ballads. At last, O king, a learned Brahmana named Parnada had found thee in Kosala in the palace of Rituparna. When thou hadst returned a fit answer to those words of his, it was then, O Naishadha, that I devised this scheme to recover thee. Except thee, O lord of earth, there is no one in this world, who in one day can clear, O King, a hundred yojanas with horses. O monarch, touching thy feet I can swear truly that I have not, even in thought, committed any sin. May the all-witnessing Air that courseth through this world, take my life, if I have committed any sin. May the Sun that ever courseth through the sky take my life, if I have committed any sin. May the Moon, that dwelleth within every creature as a witness, take my life, if I have committed any sin. Let the three gods that sustain the triple worlds in their entirety, declare truly, or let them forsake me today.’ And thus addressed by her, the Wind-god said from the sky, ‘O Nala, I tell thee truly that she hath done no wrong. O king, Damayanti, well guarding the honour of thy family, hath enhanced it. Of this we are the witnesses, as we have been her protectors for these three years. It is for thy sky that she hath devised this unrivalled scheme, for, except thee, none on earth is capable of travelling in a single day a hundred yojanas. O monarch, thou hast obtained Bhima’s daughter, and she hath also obtained thee. Thou needst not entertain any suspicion but be united with thy partner.’ And after the Wind-god had said this, a floral shower fell there and the celestial kettle-drum began to play, and auspicious breezes began to blow. And beholding those wonders, O Bharata, king Nala, the represser of foes, cast away all his doubts in respect of Damayanti. And then that lord of earth, remembering the king of serpents, wore that pure garment and regained his native form. And beholding her righteous lord in his own form, Bhima’s daughter of faultless limbs embraced him, and began to weep aloud. And king Nala also embraced Bhima’s daughter devoted to him, as before, and also his children, and experienced great delight. And burying her face in his bosom, the beauteous Damayanti of large eyes began to sigh heavily, remembering her griefs. And overwhelmed with sorrow, that tiger among men stood for some time, clasping the dust-covered Damayanti of sweet smiles. And, O king, the queen-mother then, with a glad heart, told Bhima all that had passed between Nala and Damayanti. And the mighty monarch answered, ‘Let Nala pass this day in peace, to-morrow I shall see him after his bath and prayers, with Damayanti by his side.’ And, O king, they passed that night pleasantly, in relating to each other the past incidents of their life in the forest. And with hearts filled with joy, the princess of Vidarbha and Nala began to pass their days in the palace of king Bhima, intent upon making each other happy. And it was in the fourth year (after the loss of his kingdom) that Nala was re-united with his wife, and all his desires gratified, once more experienced the highest bliss. And Damayanti rejoiced exceedingly in having recovered her lord even as fields of tender plants on receiving a shower. And Bhima’s daughter, thus recovering her lord, obtained her wish, and blazed forth in beauty, her weariness gone, her anxieties dispelled and herself swelling with joy, ever like a night that is lit by the bright disc of the moon!”
Vrihadaswa said, "Seeing the distress of the virtuous and wise Nala, Kesini returned to Damayanti and told her everything. Damayanti, with a heavy heart and eager to see Nala, sent Kesini back to her mother, asking her to say on her behalf: 'I suspect Vahuka is Nala, and I have tested him in various ways. My doubt now only concerns his appearance. I want to examine him myself. Either let him enter the palace, or give me permission to go to him. Make arrangements for this, with or without my father's knowledge.' After conveying Damayanti's wishes, that lady told Bhima what his daughter intended, and the king gave his consent. O bull of the Bharata race, once she had the approval of both her parents, Damayanti had Nala brought to her rooms. When he unexpectedly saw Damayanti, King Nala was overcome with grief and sorrow, and tears streamed down his face. Damayanti, the best of women, was also deeply affected upon seeing King Nala in that state. Clothed in a piece of red fabric, wearing matted hair, and covered in dirt, Damayanti turned to Vahuka and said, 'Vahuka, have you ever seen anyone who knows their responsibilities leave their sleeping wife in the forest? Who besides the virtuous Nala could abandon his dear, innocent wife, exhausted in the woods? What wrong have I done in the eyes of that king since my youth that he would leave me in the woods while I sleep, overwhelmed with fatigue? Why would he, whom I chose over the gods, abandon me, his devoted and loving wife, who is also the mother of his children? Before the fire, and in the presence of the celestials, he took my hand, swearing, 'I will truly be yours.' Oh, where was that vow when he deserted me? O conqueror of foes.' As Damayanti spoke these words, tears of sorrow flowed freely from her eyes. Seeing her so afflicted, Nala, shedding tears as dark as those of a gazelle with reddish extremities, said, 'O timid one, neither the loss of my kingdom nor my abandoning you was my choice. Both were due to Kali. And, O foremost of virtuous women, you, lamenting for me day and night, cursed Kali in the woods out of grief, which is why he began to dwell within me, burning because of your curse. Truly burning from your curse, he lived in me like fire within fire. O blessed girl, that our sorrows might end, I have overcome that wretched one by my practices and austerities. He has already left me, and that is why I am here. My presence here, O fair lady, is for you. I have no other purpose. But, O timid one, can any other woman, abandoning her loving and devoted husband, ever choose a second lord like you? By the king's command, messengers are searching the entire world, saying, 'Bhima's daughter will, of her own choosing, select a second husband worthy of her.' Upon hearing this, the son of Bhangasura has arrived here.' Hearing Nala's lamentations, Damayanti, frightened and trembling, said with folded hands, 'You should not suspect any fault in me, O blessed one. O ruler of the Nishadhas, even over the celestials, I choose you as my lord. It was to bring you here that the Brahmanas traveled far and wide, singing my words in ballads. Finally, O king, a wise Brahmana named Parnada found you in Kosala in Rituparna's palace. When you gave a fitting reply to him, it was then, O Naishadha, that I devised this plan to recover you. Besides you, O lord of the earth, there is no one in this world who can travel a hundred yojanas in a single day. O monarch, I swear by touching your feet that I have committed no sin, not even in thought. May the all-seeing Air that travels through this world take my life if I have sinned. May the Sun, which moves through the sky, take my life if I have sinned. May the Moon, which resides in every creature as a witness, take my life if I have sinned. Let the three gods that uphold the three worlds testify, or let them abandon me today.' Responding to her, the Wind-god spoke from the sky, 'O Nala, I tell you truly that she has done no wrong. O king, Damayanti has guarded your family's honor and enhanced it. We are the witnesses of this, as we have protected her for these three years. It is for your sake that she has created this unmatched scheme because, except for you, no one on earth can travel a hundred yojanas in a single day. O monarch, you have obtained Bhima's daughter, and she has also obtained you. Do not harbor any suspicion but unite with your partner.' After the Wind-god spoke these words, a shower of flowers fell, celestial drums began to play, and auspicious breezes began to blow. Seeing these marvels, O Bharata, King Nala cast aside all doubts about Damayanti. Remembering the king of serpents, that lord of the earth donned pure garments and regained his original form. When Bhima’s daughter saw her righteous lord in his true form, she embraced him and wept aloud. King Nala also embraced Bhima’s daughter, devoted to him, just as before, along with their children, and felt immense joy. Burying her face in his chest, the beautiful Damayanti with large eyes began to sigh heavily, recalling her sorrows. Overwhelmed with sadness, that man among men stood for a moment, holding the dust-covered Damayanti with sweet smiles. Then, O king, the queen-mother, with a joyful heart, told Bhima everything that had passed between Nala and Damayanti. The mighty monarch replied, 'Let Nala spend this day in peace. Tomorrow I will see him after his bath and prayers, with Damayanti by his side.' And, O king, they spent that night happily, sharing stories of their past life in the forest. With hearts filled with joy, the princess of Vidarbha and Nala began to enjoy their days in King Bhima's palace, focused on making each other happy. It was in the fourth year after the loss of his kingdom that Nala was reunited with his wife, fulfilling all his desires and once again experiencing the highest bliss. Damayanti rejoiced immensely at having regained her lord, just like fields of tender plants refreshed by rain. And thus, having recovered her lord, Bhima's daughter fulfilled her wish and radiated beauty, her weariness gone, her fears dispelled, and herself overflowing with joy, always like a night lit by the bright moon!"
SECTION LXXVII
“Vrihadaswa said, ‘Having passed that night, king Nala decked in ornaments and with Damayanti by his side, presented himself in due time before the king. And Nala saluted his father-in-law with becoming humility and after him the fair Damayanti paid her respects to her father. And the exalted Bhima, with great joy, received him as a son, and honouring him duly along with his devoted wife, comforted them in proper words. And duly accepting the homage rendered unto him, king Nala offered his father-in-law his services as became him. And seeing Nala arrived, the citizens were in great joy. And there arose in the city a loud uproar of delight. And the citizens decorated the city with flags and standards and garlands of flowers. And the streets were watered and decked in floral wreaths and other ornaments. And at their gates citizens piled flowers, and their temples and shrines were all adorned with flowers. And Rituparna heard that Vahuka had already been united with Damayanti. And the king was glad to hear of all this. And calling unto him king Nala, he asked his forgiveness. And the intelligent Nala also asked Rituparna’s forgiveness, showing diverse reasons. And that foremost of speakers versed in the truth, king Rituparna, after being thus honoured by Nala, said, with a countenance expressive of wonder, these words unto the ruler of the Nishadhas. ‘By good fortune it is that regaining the company of thy own wife, thou hast obtained happiness. O Naishadha, while dwelling in disguise at my house, I hope I did not wrong thee in any way, O lord of the earth! If knowingly I have done thee any wrong, it behoveth thee to forgive me.’ Hearing this, Nala replied, ‘Thou hast not, O monarch, done me ever so little an injury. And if thou hast, it hath not awakened my ire, for surely thou shouldst be forgiven by me. Thou wert formerly my friend, and, O ruler of men, thou art also related to me. Henceforth I shall find greater delight in thee. O king, with all my desires gratified, I lived happily in thy abode, in fact more happily there than in my own house. This thy horse-lore is in my keeping. If thou wishest, O king, I will make it over to thee.’ Saying this, Naishadha gave unto Rituparna that science and the latter took it with the ordained rites. And, O monarch, the royal son of Bhangasura, having obtained the mysteries of equestrian science and having given unto the ruler of the Naishadhas the mysteries of dice, went to his own city, employing another person for his charioteer. And, O king, after Rituparna had gone, king Nala did not stay long in the city of Kundina!’”
“Vrihadaswa said, ‘After that night, King Nala, adorned with jewelry and accompanied by Damayanti, arrived at the right time before the king. Nala humbly greeted his father-in-law, and Damayanti also paid her respects to her father. The exalted Bhima joyfully welcomed him as a son, honoring both him and his devoted wife, and comforted them with kind words. Accepting the homage he received, King Nala offered his services to his father-in-law as was proper. When the citizens saw Nala’s return, they were filled with joy, and a loud cheer of delight erupted throughout the city. The people festooned the city with flags, standards, and garlands of flowers. The streets were watered and adorned with floral wreaths and various decorations. Citizens piled flowers at their gates, and their temples and shrines were all beautifully decorated with flowers. Rituparna learned that Vahuka had already been united with Damayanti, which made the king happy. Calling for Nala, he asked for his forgiveness. The wise Nala also sought forgiveness from Rituparna, providing various reasons. The eloquent king Rituparna, honored by Nala in this way, said with a look of amazement to the ruler of the Nishadhas, ‘By good fortune, having regained the company of your own wife, you have found happiness. O Naishadha, while you were in disguise at my house, I hope I did not wrong you in any way, O lord of the earth! If I have wronged you knowingly, please forgive me.’ Hearing this, Nala replied, ‘You have not, O monarch, done me any harm, even a little. And if you have, it has not stirred my anger, for you should indeed be forgiven. You were once my friend, and, O ruler of men, you are also related to me. From now on, I will take greater joy in you. O king, having all my desires fulfilled, I lived happily in your home, even more so than in my own house. This knowledge of horse-riding is in my possession. If you wish, O king, I will return it to you.’ Saying this, Naishadha gave Rituparna that knowledge, and the latter accepted it with the proper rituals. And, O monarch, the royal son of Bhangasura, after acquiring the secrets of horse-riding and giving the ruler of the Naishadhas the secrets of dice, returned to his own city, hiring another person as his charioteer. And, O king, after Rituparna left, King Nala did not stay long in the city of Kundina!’”
SECTION LXXVIII
“Vrihadaswa said, ‘O son of Kunti, the ruler of the Nishadhas having dwelt there for a month, set out from that city with Bhima’s permission and accompanied by only a few (followers) for the country of the Nishadhas. With a single car white in hue, sixteen elephants, fifty horses, and six hundred infantry, that illustrious king, causing the earth itself to tremble, entered (the country of the Nishadhas) without loss of a moment and swelling with rage. And the mighty son of Virasena, approaching his brothers Pushkara said unto him, ‘We will play again, for I have earned vast wealth. Let Damayanti and all else that I have be my stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin again. This is my certain determination. Blessed be thou, let us stake all we have along with our lives. Having won over and acquired another’s wealth or kingdom, it is a high duty, says the ordinance, to stake it when the owner demands. Or, if thou dost not relish play with dice, let the play with weapons begin. O king, let me or thyself have peace by a single combat. That this ancestral kingdom should, under all circumstances and by any means, be recovered, there is the authority of sages for holding. And, O Pushkara, choose thou one of these two things—gambling with dice or bending the bow in battle!’ Thus addressed by Nishadha, Pushkara, sure of his own success, laughingly answered that monarch, saying, ‘O Naishadha, it is by good fortune that thou hast earned wealth again to stake. It is by good fortune also that Damayanti’s ill-luck hath at last come to an end. And O king, it is by good fortune that thou art still alive with thy wife, O thou of mighty arms! It is evident that Damayanti, adorned with this wealth of thine that I will win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha, I daily recollect thee and am even waiting for thee, since I derive no pleasure from gambling with those that are not connected with me by blood. Winning over to-day the beauteous Damayanti of faultless features, I shall regard myself fortunate, indeed, since she it is that hath ever dwelt in my heart.’ Hearing these words of that incoherent braggart, Nala in anger desired to cut off his head with a scimitar. With a smile, however, though his eyes were red in anger, king Nala said, ‘Let us play. Why do you speak so now? Having vanquished me, you can say anything you like.’ Then the play commenced between Pushkara and Nala. And blessed be Nala who at a single throw won his wealth and treasures back along with the life of his brother that also had been staked. And the king, having won, smilingly said unto Pushkara, ‘This whole kingdom without a thorn in its side is now undisturbedly mine. And, O worst of kings, thou canst not now even look at the princess of Vidarbha. With all thy family, thou art now, O fool, reduced to the position of her slave. But my former defeat at thy hands was not due to any act of thine. Thou knowest it not, O fool, that it was Kali who did it all. I shall not, therefore, impute to thee the faults of others. Live happily as thou choosest, I grant thee thy life. I also grant thee thy portion (in the paternal kingdom) along with all necessaries. And, O hero, without doubt, my affection towards thee is now the same as before. My fraternal love also for thee will never know any diminution. O Pushkara, thou art my brother, live thou for a hundred years!’”
“Vrihadaswa said, ‘O son of Kunti, the king of the Nishadhas, having spent a month there, left the city with Bhima’s permission and only a few followers, heading for the land of the Nishadhas. With a single white chariot, sixteen elephants, fifty horses, and six hundred infantry, that remarkable king made the earth tremble as he entered the land of the Nishadhas without wasting any time and filled with rage. The mighty son of Virasena approached his brother Pushkara and said to him, ‘Let’s play again, because I’ve won a lot of wealth. Let Damayanti and everything else I have be my bet; let, O Pushkara, your kingdom be your bet. Let the game begin again. This is my firm decision. May you be blessed; let’s risk everything we have, including our lives. Once you’ve taken another’s wealth or kingdom, it’s a duty to stake it back when the owner asks for it. Or, if you don’t want to play with dice, let the battle begin with weapons. O king, let me or you find peace through a single combat. To reclaim this ancestral kingdom by any means is the wisdom of the sages. Now, O Pushkara, choose one of these two options: gambling with dice or fighting with the bow!’ Addressed in this way by Nishadha, Pushkara, confident of his success, laughed and replied to the monarch, ‘O Naishadha, it’s by good luck that you’ve regained wealth to stake. It’s also good fortune that Damayanti’s bad luck has finally ended. And O king, it’s by fortune that you and your wife are still alive, O powerful one! Clearly, Damayanti, adorned with the wealth I will win, will serve me like an Apsara in heaven serving Indra. O Naishadha, I think of you daily and am actually waiting for you, since I get no enjoyment from gambling with those who aren’t related to me. Winning today the beautiful and flawless Damayanti, I’ll consider myself truly lucky, as she has always been in my heart.’ Hearing the words of that braggart, Nala, in anger, wanted to cut off his head with a sword. However, smiling despite his angry red eyes, King Nala said, ‘Let us play. Why do you speak like this? Once you’ve defeated me, you can say whatever you want.’ Then the game started between Pushkara and Nala. Blessed be Nala, who in a single throw won back his wealth and treasures along with his brother’s life that had also been staked. After winning, the king smilingly said to Pushkara, ‘This entire kingdom, free of any troubles, is now entirely mine. And, O worst of kings, you cannot even glance at the princess of Vidarbha now. Along with your family, you are now, O fool, reduced to being her servant. But my earlier defeat to you was not your doing. You don’t realize, O fool, that it was Kali who caused it all. Therefore, I won’t blame you for others’ mistakes. Live happily as you wish; I grant you your life. I also grant you your share of the paternal kingdom along with all necessities. And, O hero, my feelings for you remain unchanged. My brotherly love for you will never lessen. O Pushkara, you are my brother; live for a hundred years!’”
“And Nala of unbaffled prowess, having comforted his brother thus gave him permission to go to his own town, having embraced him repeatedly. And Pushkara himself, thus comforted by the ruler of the Nishadhas saluted that righteous king, and addressed him, O monarch, saying these words with joined hands, ‘Let thy fame be immortal and live thou happily for ten thousand years, thou who grantest me, O king, both life and refuge. And entertained by the king, Pushkara dwelt there for a month and then went to his own town accompanied by large force and many obedient servants and his own kindred, his heart filled with joy. And that bull among men all the while blazed forth in beauty of person like a second Sun. And the blessed ruler of the Nishadhas, having established Pushkara and made him wealthy and freed him from troubles, entered his richly decorated palace. And the ruler of the Nishadhas, having entered his palace, comforted the citizens. And all the citizens and the subjects from the country horripilated in joy. And the people headed by the officers of state said with joined hands, ‘O king, we are truly glad to-day throughout the city and the country. We have obtained to-day our ruler, like the gods their chief of a hundred sacrifice!’”
“And Nala, with unmatched skill, comforted his brother and gave him permission to return to his own town, embracing him repeatedly. Pushkara, reassured by the ruler of the Nishadhas, saluted that just king and addressed him, 'O king, may your fame be everlasting and may you live happily for ten thousand years, you who grant me both life and protection.' Welcomed by the king, Pushkara stayed there for a month and then left for his own town, accompanied by a large entourage and many loyal servants and family, his heart filled with joy. During all this time, he shone with beauty like a second sun. The noble ruler of the Nishadhas helped Pushkara become prosperous and relieved him of hardships before entering his lavish palace. Once inside, the ruler comforted the citizens, who were overwhelmed with joy. The people, led by the state officials, said with joined hands, 'O king, we are truly happy today throughout the city and the land. We have received our ruler today, just as the gods receive their chief after a hundred sacrifices!'"
SECTION LXXIX
“Vrihadaswa said, ‘After the festivities had commenced in the city that was full of joy and without anxiety of any kind, the king with a large force brought Damayanti (from her father’s home). And her father, too, that slayer of hostile heroes, Bhima of terrible prowess and immeasurable soul, sent his daughter, having honoured her duly. And upon the arrival of the princess of Vidarbha accompanied by her son and daughter, king Nala began to pass his days in joy like the chief of the celestials in the gardens of Nandana. And the king of undying fame, having regained his kingdom and becoming illustrious among monarchs of the island of Jamvu, began once more to rule it. And he duly performed numerous sacrifices with abundant gifts to Brahmanas. O great king, thou also wilt with thy kindred and relatives, so blaze forth in effulgence soon. For, O foremost of men, it was thus that subjugator of hostile cities, king Nala, had fallen into distress along with his wife, in consequence, O bull of Bharata race of dice. And, O lord of the earth, Nala suffered such dire woe all alone and recovered his prosperity, whereas thou, O son of Pandu, with heart fixed on virtue, art sporting in joy in this great forest, accompanied by thy brothers and Krishna. When thou art also, O monarch, mixing daily with blessed Brahmanas versed in the Vedas and their branches, thou hast little cause for sorrow. This history, besides, of the Naga Karkotaka, of Damayanti, of Nala and of that royal sage Rituparna, is destructive of evil. And, O thou of unfading glory, this history, destructive of the influence of Kali, is capable, O king, of comforting persons like thee when they listen to it. And reflecting upon the uncertainty (of success) of human exertion, it behoveth thee not to joy or grieve at prosperity or adversity. Having listened to this history, be comforted, O king, and yield not to grief. It behoveth thee not, O great king, to pine under calamity. Indeed, men of self-possession, reflecting upon the caprice of destiny and the fruitlessness of exertion, never suffer themselves to be depressed. They that will repeatedly recite this noble history of Nala, and that will hear it recited, will never be touched by adversity. He that listeneth to this old and excellent history hath all his purposes crowned with success and, without doubt, obtaineth fame, besides sons and grandsons and animals, a high position among men, and health, and joy. And, O king, the fear also that thou entertainest, viz., (Some one skilled in dice will summon me), I will for once dispel. O thou of invincible prowess, I know the science of dice in its entirety. I am gratified with thee; take this lore, O son of Kunti, I will tell unto thee.’”
“Vrihadaswa said, ‘After the celebrations started in the joyful and worry-free city, the king, with a large army, brought Damayanti from her father’s home. Her father, Bhima, a fierce warrior and a man of great virtue, also sent his daughter with due honors. When the princess of Vidarbha arrived, along with her son and daughter, King Nala began to enjoy life like the leader of the gods in the beautiful gardens of Nandana. The king, famous for his everlasting glory, regained his kingdom and became respected among the rulers of the island of Jamvu, and he began to rule once again. He performed many sacrifices with generous gifts to the Brahmanas. O great king, you too will shine brightly soon with your family and relatives. For, O best of men, it was this conqueror of enemy cities, King Nala, who fell into distress with his wife due to misfortune, O bull of Bharata race, from dice. And, O lord of the earth, Nala faced such great suffering alone and regained his fortune, while you, O son of Pandu, focused on virtue, are happily enjoying this great forest, with your brothers and Krishna. Since you are also, O monarch, associating daily with blessed Brahmanas skilled in the Vedas and their branches, you have little reason for sorrow. This tale, regarding the Naga Karkotaka, Damayanti, Nala, and the wise king Rituparna, is a remedy for misfortune. O you of ever-bright glory, this story, which counters the influence of Kali, can indeed bring comfort to people like you when they hear it. Reflecting on the unpredictability of human endeavors, it is wise not to rejoice or lament over success or failure. Having heard this tale, be comforted, O king, and do not succumb to grief. It is not fitting for you, O great king, to suffer through adversity. Truly, composed individuals, contemplating the whims of fate and the futility of effort, never allow themselves to be sad. Those who repeatedly recite this noble story of Nala and hear it recited will never be affected by hardship. Whoever listens to this ancient and excellent tale will see all their hopes fulfilled and, without a doubt, gain fame, along with sons and grandsons, a commendable status among people, as well as health and happiness. And, O king, the fear you harbor, that someone skilled in dice will challenge you, I will alleviate. O you of unbeatable strength, I know all the tactics of dice perfectly. I am pleased with you; accept this knowledge, O son of Kunti, and I will share it with you.’”
Vaisampayana continued, “King Yudhishthira then, with a glad heart, said unto Vrihadaswa, ‘O illustrious one, I desire to learn the science of dice from thee.’ The Rishi then gave his dice-lore unto the high-souled son of Pandu, and having given it unto him, that great ascetic went to the sacred waters of Hayasirsha for a bath.
Vaisampayana continued, “King Yudhishthira, feeling happy, said to Vrihadaswa, ‘O great one, I want to learn the art of dice from you.’ The sage then shared his knowledge of dice with the noble son of Pandu, and after teaching him, that great ascetic went to the holy waters of Hayasirsha to take a bath.”
“And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from Brahmanas and ascetics that came to him from various directions and from places of pilgrimage and mountains and forests that Arjuna of high intelligence and capable of drawing the bow with his left hand, was still engaged in the austerest of ascetic penances, living upon air alone. And he heard that the mighty-armed Partha was engaged in such fierce asceticism that none else before him had ever been engaged in such penances. And Dhananjaya, the son of Pritha, engaged in ascetic austerities with regulated vows and fixed mind and observing the vow of perfect silence, was, he heard, like the blazing god of justice himself in his embodied form. And, O king, (Yudhishthira) the son of Pandu hearing that his dear brother Jaya, the son of Kunti, was engaged in such asceticism in the great forest, began to grieve for him. And with a heart burning in grief, the eldest son of Pandu, seeking consolation in that mighty forest held converse with the Brahmanas possessed of various knowledge who were living with him there.”
"And after Vrihadaswa had left, Yudhishthira, who was committed to his vows, heard from the Brahmanas and ascetics who came to him from various places of pilgrimage, mountains, and forests that Arjuna, known for his intelligence and ability to draw the bow with his left hand, was still engaged in the most intense ascetic practices, surviving only on air. He learned that the mighty-armed Partha was practicing such fierce asceticism that no one before him had ever done anything like it. And Dhananjaya, the son of Pritha, was carrying out rigorous austerities with disciplined vows and a focused mind while maintaining complete silence, resembling the blazing god of justice in his physical form. And, O king, (Yudhishthira) the son of Pandu, hearing that his beloved brother Jaya, the son of Kunti, was undergoing such asceticism in the vast forest, began to worry for him. With a heart filled with sorrow, the eldest son of Pandu sought comfort in that great forest by conversing with the Brahmanas who possessed various types of knowledge and were living there with him."
SECTION LXXX
(Tirtha-yatra Parva)
Janamejaya said, “O holy one, after my great-grandfather Partha had gone away from the woods of Kamyaka, what did the sons of Pandu do in the absence of that hero capable of drawing the bow with his left hand? It seemeth to me that mighty bowman and vanquisher of armies was their refuge, as Vishnu of the celestials. How did my heroic grandsires pass their time in the forest, deprived of the company of that hero, who resembled Indra himself in prowess and never turned his back in battle?”
Janamejaya said, “O holy one, after my great-grandfather Partha left the Kamyaka woods, what did the sons of Pandu do without that hero who could draw a bow with his left hand? It seems to me that this mighty archer, who conquered armies, was their refuge, much like Vishnu among the gods. How did my heroic ancestors spend their time in the forest, missing the company of that hero, who was as strong as Indra and never turned his back in battle?”
Vaisampayana said, “After Arjuna of unbaffled prowess had gone away from Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And the Pandavas with cheerless hearts very much resembled pearls unstrung from a wreath, or birds shorn of their wings. And without that hero of white steeds that forest looked like the Chaitraratha woods when deprived of the presence of Kuvera. And, O Janamejaya, those tigers among men—the sons of Pandu—deprived of the company of Arjuna, continued to live in Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those mighty warriors endowed with great prowess slew with pure arrows various kinds of sacrificial animals for the Brahmanas. And those tigers among men and repressors of foes, daily slaying those wild animals and sanctifying them properly, offered them unto the Brahmanas. And it was thus, O king, that those bulls among men afflicted with sorrow lived there with cheerless hearts after Dhananjaya’s departure. The princess of Panchala in particular, remembering her third lord, addressed the anxious Yudhishthira and said, ‘That Arjuna who with two hands rivals the thousand-armed Arjuna (of old), alas, without that foremost of the sons of Pandu, this forest doth not seem at all beautiful in my eyes. Without him, whenever I cast my eyes, this earth seems to be forlorn. Even this forest with its blossoming trees and so full of wonders, without Arjuna seems not so delightful as before. Without him who is like a mass of blue clouds (in hue), who hath the prowess of an infuriated elephant, and whose eyes are like the leaves of the lotus, this Kamyaka forest doth not seem beautiful to me. Remembering that hero capable of drawing the bow with his left hand, and the twang of whose bow sounds like the roar of thunder, I cannot feel any happiness, O king!’ And, O monarch, hearing her lament in this strain, that slayer of hostile heroes, Bhimasena, addressed Draupadi in these words, ‘O blessed lady of slender waist, the agreeable words thou utterest delight my heart like the quaffing of nectar. Without him whose arms are long and symmetrical, and stout and like unto a couple of iron maces and round and marked by the scars of the bow-strings and graced with the bow and sword and other weapons and encircled with golden bracelets and like unto a couple of five-headed snakes, without that tiger among men the sky itself seemeth to be without the sun. Without that mighty-armed one relying upon whom the Panchalas and the Kauravas fear not the sternly-exerting ranks of the celestials themselves, without that illustrious hero relying upon whose arms we all regard our foes as already vanquished and the earth itself as already conquered, without that Phalguna I cannot obtain any peace in the woods of Kamyaka. The different directions also, wherever I cast my eyes, appear to be empty!’
Vaisampayana said, “After Arjuna, who was unmatched in strength, left Kamyaka, the Pandavas were filled with sorrow and grief, my son. They appeared so sad that they looked like unstrung pearls or birds without wings. With that hero of white steeds gone, the forest seemed like the Chaitraratha woods without Kuvera’s presence. And, O Janamejaya, those great warriors—the sons of Pandu—without Arjuna's company, continued to live in Kamyaka feeling completely down. And, O chief of the Bharata lineage, those mighty warriors, full of strength, killed various sacrificial animals for the Brahmanas with pure arrows. These tigers among men, who kept their enemies in check, daily hunted wild animals, properly sanctifying them before offering them to the Brahmanas. Thus, O king, those bulls among men, filled with sorrow, lived there with heavy hearts after Dhananjaya left. Draupadi, the princess of Panchala, especially remembering her third husband, turned to the worried Yudhishthira and said, ‘That Arjuna, who with two arms compares to the thousand-armed one of old, without that foremost of the sons of Pandu, this forest doesn’t seem beautiful at all. Without him, everywhere I look, this earth feels desolate. Even this forest, with its blooming trees and all its wonders, seems less delightful without Arjuna. Without him, who is like a mass of blue clouds, strong as an enraged elephant, and whose eyes are like lotus petals, this Kamyaka forest doesn’t seem appealing to me. Remembering that hero who can draw the bow with his left hand, the one whose bow twang sounds like thunder, I can find no happiness, O king!’ And, O monarch, hearing her lamenting like this, Bhimasena, the slayer of foes, spoke to Draupadi, saying, ‘O blessed lady with the slender waist, your sweet words delight my heart like drinking nectar. Without him whose arms are long, strong as iron maces, marked by bowstring scars, and adorned with weapons, golden bracelets, and looking like a pair of five-headed snakes, without that tiger among men, the sky itself feels empty without the sun. Without that mighty one, upon whom the Panchalas and Kauravas do not fear even the powerful ranks of the celestials, without that illustrious hero, upon whose strength we all see our enemies as defeated and the earth as ours, without Phalguna, I cannot find peace in Kamyaka’s woods. Even the different directions seem empty wherever I look!’”
“After Bhima had concluded, Nakula the son of Pandu, with voice choked with tears, said, ‘Without him whose extraordinary deeds on the field of battle constitute the talk of even the gods, without that foremost of warriors, what pleasure can we have in the woods? Without him who having gone towards the north had vanquished mighty Gandharva chiefs by hundreds, and who having obtained numberless handsome horses of the Tittiri and Kalmasha species all endowed with the speed of the wind, presented them from affection unto his brother the king, on the occasion of the great Rajasuya sacrifice, without that dear and illustrious one, without that terrible warrior born after Bhima, without that hero equal unto a god I do not desire to live in the Kamyaka woods any longer.’
“After Bhima finished speaking, Nakula, the son of Pandu, with a voice full of tears, said, ‘Without him whose incredible feats on the battlefield are even the talk of the gods, without that greatest of warriors, what joy can we find in the woods? Without him who went north and defeated hundreds of powerful Gandharva chiefs, and who brought back countless beautiful horses of the Tittiri and Kalmasha breeds, all as fast as the wind, and gave them to his brother the king out of love during the great Rajasuya sacrifice, without that beloved and distinguished one, without that fierce warrior born after Bhima, without that hero who is like a god, I no longer want to live in the Kamyaka woods.’”
“After Nakula’s lamentations, Sahadeva said, ‘He who having vanquished mighty warriors in battle won wealth and virgins and brought them unto the king on the occasion of the great Rajasuya sacrifice, that hero of immeasurable splendour who having vanquished single-handed the assembled Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he, who having invaded the dominion of the illustrious Drupada gave, O Bharata, unto the preceptor Drona his tuition fee—beholding, O king, that Jishnu’s bed of grass empty in our asylum, my heart refuses consolation. A migration from this forest is what, O represser of foes, I would prefer for without that hero this forest cannot be delightful.”
“After Nakula’s lamenting, Sahadeva said, ‘He who conquered powerful warriors in battle, won wealth and maidens, and brought them to the king for the grand Rajasuya sacrifice—this hero of immense glory who single-handedly defeated the gathered Yadavas, took Subhadra with Vasudeva's approval, he who invaded the realm of the renowned Drupada and, O Bharata, paid the teacher Drona his fees—seeing, O king, that Jishnu’s bed of grass is empty in our retreat, my heart finds no peace. A move from this forest is what I desire, O vanquisher of enemies, for without that hero, this forest cannot be enjoyable.’”
SECTION LXXXI
Vaisampayana said, “Hearing these words of his brothers as also of Krishna, all of whom were anxious on account of Dhananjaya, king Yudhishthira, the just, became melancholy. And at that time he saw (before him) the celestial Rishi Narada blazing with Brahmi beauty and like unto a fire flaming up in consequence of sacrificial libation. And beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one. And endued with blazing energy, the handsome chief of the Kuru race, surrounded by his brothers, shone like the god of a hundred sacrifices encircled by the celestials. And Yajnaseni in obedience to the dictates of morality adhered to her lords, the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to the peak of Meru. And the illustrious Rishi Narada, accepting that worship, comforted the son of Dharma in proper terms. And, O sinless one, addressing the high-souled king Yudhishthira, the just, the Rishi said, ‘Tell me, O foremost of virtuous men, what it is that thou seekest and what I can do for thee. At this, the royal son of Dharma bowing with his brothers unto Narada, who was the revered of the celestials, told him with joined hands, ‘O thou that art highly blessed and worshipped by all the worlds when thou art gratified with me, I regard all my wishes in consequence of thy grace, as already fulfilled, O thou of excellent vows! If, O sinless one, I with my brothers deserve thy favour, it behoveth thee, O best of Munis, to dispel the doubt that is in my mind. It behoveth thee to tell me in detail what merit is his that goeth round the worlds, desirous of beholding the sacred waters and shrines that are on it.’”
Vaisampayana said, “After hearing the words of his brothers and Krishna, all of whom were worried about Dhananjaya, King Yudhishthira, known for his righteousness, felt sad. At that moment, he saw the celestial sage Narada, radiant with divine beauty, like a fire ignited by a sacrificial offering. As Narada approached, King Yudhishthira and his brothers stood up and humbly honored him. Bathed in glow, the handsome leader of the Kuru clan, surrounded by his brothers, appeared like a deity of abundant sacrifices surrounded by heavenly beings. Following the principles of righteousness, Yajnaseni stayed close to her lords, the sons of Pritha, like Savitri to the Vedas or the sun's rays to the peak of Meru. The esteemed sage Narada accepted their worship and comforted the son of Dharma with kind words. O sinless one, addressing the noble King Yudhishthira, the sage said, ‘Tell me, O greatest of virtuous men, what you seek and how I can assist you.’ Upon hearing this, the royal son of Dharma, bowing with his brothers before Narada, who is revered by the gods, replied with joined hands, ‘O blessed one, worshiped by all, when you are pleased with me, I consider all my wishes fulfilled due to your grace, O one of noble vows! If, O sinless one, I and my brothers deserve your favor, please, O greatest of sages, clear the doubt in my mind. Tell me in detail about the merit of those who travel the worlds seeking the holy waters and shrines.’”
“Narada said, ‘Listen, O king, with attention, to what the intelligent Bhishma had heard before from Pulastya! Once, O blessed one, that foremost of virtuous men, Bhishma, while in the observance of the Pitrya vow, lived, O king, in the company of Munis in a delightful and sacred region, near the source of the Ganga, that is resorted to by the celestial Rishis and Gandharvas and the celestials themselves. And while living there, the resplendent one gratified with his oblations the Pitris, the gods and the Rishis, according to the rites inculcated in the scriptures. And once on a time while the illustrious one was engaged in his silent recitations, he beheld Pulastya—that best of Rishis, of wonderful appearance. And beholding that austere ascetic blazing with beauty, he was filled with great delight and exceeding wonder. And, O Bharata, that foremost of virtuous men, Bhishma, then worshipped that blessed Rishi according to the rites of the ordinance. And purifying himself and with rapt attention, he approached that best of Brahmarshis, with the Arghya on his head. And uttering aloud his name, he said, ‘O thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At sight of thee, I am freed from all my sins.’ And saying this, that foremost of virtuous men, Bhishma, restraining speeches stood, O Yudhishthira, in silence and with joined hands. And beholding Bhishma that foremost of the Kurus, reduced and emaciated by the observance of vows and the study of the Vedas, the Muni became filled with joy.”
“Narada said, ‘Listen closely, O king, to what the wise Bhishma once heard from Pulastya! Once, O blessed one, the most virtuous Bhishma, while observing the Pitrya vow, lived among the sages in a beautiful and sacred place near the source of the Ganga, a spot frequented by celestial Rishis, Gandharvas, and the gods themselves. While he was there, the radiant Bhishma made offerings to the Pitris, the gods, and the Rishis, following the rituals laid out in the scriptures. One time, while the illustrious one was engaged in silent meditation, he saw Pulastya—the best of Rishis, strikingly beautiful. Upon seeing that austere and radiant ascetic, he was filled with immense joy and wonder. And, O Bharata, that foremost virtuous man, Bhishma, then honored that blessed Rishi with the prescribed rituals. After purifying himself and focusing intently, he approached that greatest of Brahmarshis with the Arghya on his head. Speaking aloud, he said, ‘O you of excellent vows, blessings upon you; I am Bhishma, your servant. Seeing you, I am freed from all my sins.’ After saying this, that foremost virtuous man, Bhishma, stopped speaking and stood in silence with his hands joined. Seeing Bhishma, the greatest of the Kurus, weakened and emaciated by his vows and the study of the Vedas, the Muni felt joy.’”
SECTION LXXXII
“Pulastya said, ‘O thou of excellent vows, I have been much gratified with thy humility, thy self-control, and thy truth, thou blessed one versed in morality! O sinless one, it is for this virtue of thine which thou hast acquired from regard to thy ancestors, that I have been gratified with thee and thou hast, O son, obtained a sight of my person. O Bhishma. my eyes can penetrate into everything. Tell me what I may do for thee. O sinless one, O thou foremost of the Kuru race, I will grant thee whatever thou mayst ask me.’
“Pulastya said, ‘O you of great vows, I have been very pleased with your humility, your self-discipline, and your honesty, you blessed one skilled in morality! O sinless one, it is for this virtue of yours that you have gained from honoring your ancestors, that I have been pleased with you and you have, O son, been granted a glimpse of my form. O Bhishma, my eyes can see everything. Tell me what I can do for you. O sinless one, O you who are the foremost of the Kuru lineage, I will grant you whatever you may ask for.’”
“Bhishma said, ‘O highly blessed one, when thou who art worshipped by the three worlds hast been gratified with me and when I have obtained a sight of thy exalted self, I regard myself as already crowned with success. But, O thou foremost of virtuous persons, if I have deserved thy favour, I will tell thee my doubts and it behoveth thee to dispel them, O holy one, I have some religious doubts in respect of tirthas. Speak of those to me in detail, I desire to hear thee. O thou that resemblest a celestial himself, what is his merit, O regenerate Rishi, who goeth round the whole earth (visiting shrines). O tell me this with certainty.”
“Bhishma said, ‘O greatly blessed one, when You, who are revered by the three worlds, are pleased with me and I get to see Your exalted self, I feel I have already achieved success. But, O you who are the most virtuous of all, if I have earned Your favor, I will share my doubts, and it is your duty to clear them up, O holy one. I have some spiritual questions about sacred places. Please explain those to me in detail; I want to hear from you. O you who resemble a divine being, what is the value, O wise sage, of someone who travels around the entire world visiting holy sites? Please tell me this clearly.’”
“Pulastya said, ‘O son, listen with attention. I will tell thee of the merit which attacheth to tirthas and which constituth the refuge of the Rishis. He whose hands and feet and mind and knowledge and asceticism and acts are under wholesome control, enjoyeth the fruits of tirthas. He who has ceased to accept gifts, he that is contented, he that is free from pride enjoys the fruits of tirthas. He that is without sin, he that acts without purpose, he that eats light, he that has his senses under control, he that is free from every sin, enjoys the fruits of tirthas. O king, he that is free from anger, he that adhereth to truth, he that is firm in vows, he that regardeth all creatures as his own self, enjoyeth the fruits of tirthas. In the Vedas the Rishis have declared in due order the sacrifices and also their fruits here and hereafter truly. O lord of earth, those sacrifices cannot be accomplished by him that is poor, for those sacrifices require various materials and diverse things in large measures. These, therefore can be performed by kings or sometimes by other men of prosperity and wealth. O lord of men, that rite, however, which men without wealth, without allies, singly, without wife and children, and destitute of means, are capable of accomplishing and the merit of which is equal unto the sacred fruits of sacrifices, I will now declare unto thee, thou best of warriors! O thou best of the Bharata race, sojourns in tirthas which are meritorious and which constitute one of the high mysteries of the Rishis, are even superior to sacrifices. He is a poor man who having gone to a tirtha hath not fasted for three nights, who hath not given away gold, and who hath not distributed kine. Indeed, one acquireth not, by the performance of the Agnishtoma and other sacrifices distinguished by large gifts, that merit which one requireth by a sojourn to a tirtha. In the world of men, there is that tirtha of the God of gods, celebrated over the three worlds by the name of Pushkara. One that sojourneth there becometh equal unto that deity. O high-souled son of the Kuru race, during the two twilights and mid-day there is the presence of hundred thousand millions of tirthas in Pushkara. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, the Gandharvas, and the Apsaras are ever present, O exalted one, in Pushkara. It was there, O king, that the gods, the Daityas and Brahmarshis, having performed ascetic devotions there, obtained great merit and finally attained to god-hood.’”
“Pulastya said, ‘O son, pay attention. I will share the importance of sacred places and how they serve as a refuge for the sages. Those who have control over their hands, feet, mind, knowledge, discipline, and actions enjoy the benefits of these sacred places. Those who do not accept gifts, are content, and free from pride also reap the rewards of these holy sites. Those without sin, who act selflessly, eat moderately, control their senses, and are free from all wrongdoing, enjoy the fruits of these places. O king, those who are free from anger, adhere to the truth, are steadfast in their vows, and view all creatures as part of themselves enjoy the benefits of sacred sites. The sages have correctly outlined in the Vedas the sacrifices and their results both in this life and the next. O lord of the earth, these sacrifices cannot be performed by someone poor, as they require various materials and large quantities of different things. Thus, these can be carried out by kings or occasionally by other wealthy individuals. O leader of men, however, there are rites that can be performed by those without wealth, allies, or families, and the merit from these is equal to that of grand sacrifices, which I will now reveal to you, O greatest of warriors! O noble descendant of the Bharata family, visiting sacred places that offer merit—one of the great mysteries of the sages—is even more beneficial than sacrifices. A truly impoverished person is one who visits a sacred place but does not fast for three nights, does not give away gold, and does not donate cattle. In fact, one does not gain the merit from performing the Agnishtoma and other sacrifices marked by large gifts that one can obtain from visiting a sacred site. In the realm of humanity, there exists a sacred place called Pushkara, revered across the three worlds. One who sojourns there becomes equal to that deity. O virtuous son of the Kuru lineage, during the two twilight areas and midday, there are countless sacred sites present in Pushkara. The Adityas, Vasus, Rudras, Sadhyas, Maruts, Gandharvas, and Apsaras are always present there, O exalted one. It was there, O king, that the gods, the Daityas, and Brahmarshis engaged in ascetic practices, gained immense merit, and ultimately achieved divinity.’”
“Men of self-control, by even thinking mentally of Pushkara, are cleansed from their sins, and regarded in heaven. O king, the illustrious grand-sire having the lotus for his seat, had dwelt with great pleasure in this tirtha. O blessed one, it was in Pushkara that the gods with the Rishis having acquired of old great merit, finally obtained the highest success. The person who, devoted to the worship of the gods and the Pitris, batheth in this tirtha, obtaineth, it hath been said by the wise, merit that is equal to ten times that of the horse-sacrifice. Having gone to the Pushkara woods, he that feedeth even one Brahmana, becometh happy here and hereafter, O Bhishma, for that act. He that supporteth himself on vegetables and roots and fruits, may with pious regard and without disrespect, give even such fare to a Brahmana. And, O best of kings, the man of wisdom, even by such a gift, will acquire the merit of a horse-sacrifice. Those illustrious persons among Brahmanas or Kshatriyas or Vaisyas or Sudras that bathe in Pushkara are freed from the obligation of rebirth. That man in special who visits Pushkara on the full moon of the month of Karttika, acquireth ever-lasting regions in the abode of Brahma. He that thinketh with joined hands morning and evening, of the Pushkara, practically batheth, O Bharata, in every tirtha. Whether a male or a female, whatever sins one may commit since birth, are all destroyed as soon as one batheth in Pushkara. As the slayer of Madhu is the foremost of all the celestials, so is Pushkara, O king, the foremost of all tirthas. A man by residing with purity and regulated vows for twelve years in Pushkara, acquireth the merit of all the sacrifices, and goeth to the abode of Brahma. The merit of one who performeth the Agni-hotra for full one hundred years, is equal to that of him who resideth for the single month of Karttika in Pushkara. There are three white hillocks and three springs known from the remotest times, we do not know why, by the name of the Pushkara. It is difficult to go to Pushkara; it is difficult to undergo ascetic austerities at Pushkara; it is difficult to give away at Pushkara; and it is difficult to live at Pushkara.”
“People with self-control, by even thinking about Pushkara, are cleansed of their sins and are honored in heaven. O king, the great ancestor who sits on a lotus thrived in this holy place. O blessed one, it was in Pushkara that the gods, along with the Rishis who had long ago earned great merit, ultimately achieved the highest success. The person who is dedicated to worshiping the gods and the ancestors and bathes in this holy place gains, as the wise say, merit equal to ten times that of a horse sacrifice. When someone goes to the Pushkara woods and feeds even one Brahmana, they become happy both here and in the afterlife, O Bhishma, because of that act. Those who live on vegetables, roots, and fruits, can, with respect, offer the same food to a Brahmana without any disrespect. And, O best of kings, a wise person will earn the merit of a horse sacrifice even with such a gift. Those esteemed individuals among Brahmanas, Kshatriyas, Vaisyas, or Sudras who bathe in Pushkara are freed from the cycle of rebirth. Particularly, anyone who visits Pushkara on the full moon of Karttika will attain everlasting realms in the presence of Brahma. Whoever thinks with joined hands morning and evening of Pushkara, O Bharata, symbolically bathes in every holy place. Whether male or female, any sins committed since birth are all erased as soon as one bathes in Pushkara. Just as the slayer of Madhu is the greatest among all the gods, Pushkara, O king, is the greatest among all sacred places. A person who resides there with purity and follows regulated vows for twelve years will earn the merit of all sacrifices and will go to the abode of Brahma. The merit of someone performing the Agni-hotra for a full hundred years is equal to that of someone who spends just one month of Karttika in Pushkara. There are three white hillocks and three springs known since ancient times by the name of Pushkara for reasons unknown. It is hard to reach Pushkara; it is hard to endure ascetic practices there; it is hard to give at Pushkara; and it is hard to live in Pushkara.”
“Having dwelt for twelve nights at Pushkara with regulated diet and vows, and having walked round (the place), one must go to Jamvu-marga. One that goeth to Jamvu-marga which is resorted to by the celestials, the Rishis, and the Pitris, acquireth the merit of the horse-sacrifice and the fruition of all his wishes. The man that resideth there for five nights, hath his soul cleansed from all sins. He never sinketh into hell, but acquireth high success. Leaving Jamvu-marga one must go to Tandulikasrama. He that goeth there never sinketh into hell but ascendeth to the abode of Brahma. He that goeth to the lake of Agastya and occupieth himself with the worship of the Pitris and celestials, fasting for three nights, acquireth, O king, the fruit of the Agnishtoma. Going thither, he that liveth on vegetables or fruits acquireth the status called Kaumara. One should next proceed to the beautiful asylum of Kanwa, which is worshipped by the whole world. That sacred wood characterised by holiness, existeth, O bull of the Bharata race, from very remote times. As soon as one entereth it, he is freed from all his sins. He who with regulated diet and vows worshippeth the Pitris and the gods there, obtaineth the fruit of a sacrifice that is capable of bestowing the fruition of all one’s desires. Having walked round this asylum one must then go to the spot where Yayati fell (from heaven). He that goeth thither, acquireth the merit of a horse-sacrifice. One must then go to Mahakala with regulated diet and senses subdued. And having bathed in the tirtha called Koti, one obtaineth the merit of a horse-sacrifice. A virtuous man should next proceed to the tirtha of Sthanu, the husband of Uma, known over the three worlds by the name of Bhadravata. That best of men who goeth to Bhadravata, beholdeth Isana and obtaineth the fruit of a gift of a thousand kine. And through the grace of Mahadeva, he acquireth the status of Ganapatya blessed with prosperity and peace and high grace. Having arrived then at the Narmada, that river celebrated over the three worlds, and given oblations of water to the Pitris and the gods, one acquireth the fruit of the horse-sacrifice. He that goeth into the Southern ocean, practising the Brahmacharya mode of life, and with senses subdued, acquireth the fruit of the Agnishtoma sacrifice and ascendeth to heaven. Having arrived at Charmanwati, with regulated diet and senses subdued, one acquireth, at the command of Rantideva, the merit of the Agnishtoma sacrifice. One must then go, O virtuous chief of warriors, to Arvuda, the son of Himavat, where there was a hole through the earth in days of yore. There is the asylum of Vasistha, celebrated over the three worlds. Having resided for one night, one obtaineth the merit of the gift of a thousand kine. He that, leading a Brahmacharya mode of life batheth in the tirtha called Pinga, obtaineth, O tiger among kings, the merit of the gift of a hundred Kapila kine. One must next go, O king, to that excellent tirtha called Prabhasa. There Hutasana is always present in his own person. He, the friend of Pavana, O hero, is the mouth of all the gods. The man that with subdued and sanctified soul batheth in that tirtha, obtaineth merit greater than that of the Agnishtoma or Atiratra sacrifices. Proceeding next to the spot where the Saraswati mingleth with the sea, one obtaineth the fruit of the gift of a thousand kine and heaven also besides, O bull of the Bharata race, blazing forth for all time like Agni himself. He that with subdued soul batheth in the tirtha of the king of waters, and giveth oblations of water unto the Pitris and the gods, living there for three nights, blazeth forth like the Moon, and obtaineth also the fruit of the horse-sacrifice. One should next proceed, O best of the Bharata, unto the tirtha known by the name of Varadana, where (the Rishi) Durvasa had given a boon unto Vishnu. A man by bathing in Varadana obtaineth the fruit of the gift of a thousand kine. One should next proceed with subdued senses and regulated diet to Dwaravati, where by bathing in Pindaraka, one obtaineth the fruit of the gift of gold in abundance. O blessed one, it is wonderful to relate that in that tirtha, to this day, coins with the mark of the lotus and lotuses also with the mark of the trident, are seen. O represser of heroes! And O bull among men, the presence of Mahadeva is there. Arriving then, O Bharata, at the spot where the Sindhu mingleth with the sea, one should with subdued soul bathe in that tirtha of Varuna. And bathing there and giving oblations of water to the Pitris, the Rishis, and the gods one acquireth, O bull of the Bharata race, the region of Varuna, and blazeth forth in effulgence of his own. Men of wisdom say that, by worshipping the god known by the name of Shankukarneswara, one acquireth ten times the merit of the horse-sacrifice. O bull of the Bharata race, having walked round that tirtha, one should, O thou foremost of the Kurus, go to that tirtha celebrated over the three worlds and known by the name of Drimi. That tirtha cleanseth from every sin, and it is there that the gods including Brahma worship Maheswara. Having bathed there and worshipped Rudra surrounded by the other gods, one is freed from all sins since birth. It was there, O best of men, that Drimi was adored by all the gods. Bathing there, O best of men, one obtaineth the fruit of the horse-sacrifice. O thou of great intelligence, Vishnu the creator of the universe, after slaying the Daityas and Danavas, went thither to purify himself. O virtuous one, one should next proceed to Vasudhara adored by all. The moment one arrives at that tirtha, one acquireth the fruit of the horse-sacrifice. And, O thou best of the Kurus, by bathing there with subdued soul and rapt attention, and giving oblations of water unto the gods and the Pitris one ascendeth unto the region of Vishnu and is adored there. In that tirtha, O bull of the Bharata race, there is a sacred lake of the Vasus. By bathing there and drinking of its water, one becometh regarded of the Vasus. There is a celebrated tirtha of the name of Sindhuttama, which destroyeth every sin. O best of men, by bathing there, one acquireth the fruit of the gift of gold in abundance. By arriving at Bhadratunga with sanctified soul and purity of conduct, one acquireth the region of Brahma and a high state of blessedness. There is then the tirtha of the Kumarikas of Indra, that is much resorted to by the Siddhas. O best of men, by bathing there, one obtaineth the region of Indra. In Kumarika there is another tirtha called Renuka, which is also resorted to by the Siddhas. A Brahmana by bathing there would become as bright as the Moon. Proceeding next to the tirtha called the Panchananda, with subdued sense and regulated diet, one obtaineth the fruit of the five sacrifices that have been mentioned one after another in the scriptures. Then, O king, one should go to the excellent region of Bhima. O best of the Bharatas by bathing in the tirtha there, that is called Yoni, a man (in his next birth) becometh, O king, the son of a goddess, bearing ear-rings decked with pearls, and obtaineth also the merit of the gift of a hundred thousand kine. Proceeding next to Srikunda, celebrated over the three worlds and worshipping the grandsire, one obtaineth the fruit of the gift of a thousand kine. O virtuous one, one should then go to the excellent tirtha called Vimala, where to this day may be seen fishes of golden and silver hues. By bathing there, one soon acquireth the region of Vasava, and his soul being cleansed from every sin, he attaineth to a high state of blessedness. Proceeding next to Vitasta and giving oblations of water unto the Pitris and the gods, a man, O Bharata, obtaineth the fruit of the Vajapeya sacrifice. That sin-destroying tirtha known by the name of Vitasta, is situate in the country of the Kasmiras and is the abode of the Naga Takshaka. Bathing there, a man certainly obtaineth the fruit of the Vajapeya sacrifice, and his soul cleansed from every sin, he attaineth to a high state of blessedness. One should next proceed to Vadava celebrated over the three worlds. Bathing there with due rites in the evening, one should offer rice boiled in butter and milk, according to the best of his might, unto the deity of seven flames. Men of wisdom say that a gift made here in honour of the Pitris, becometh inexhaustible. The Rishis, the Pitris, the gods, the Gandharvas, several tribes of Apsaras, the Guhyakas, the Kinnaras, the Yakshas, the Siddhas, the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O king, having with subdued senses, accepted a course of austerities for a thousand years in order to move Vishnu to grace, cooked rice in milk and butter and gratified Kesava with oblations, each offered with seven Riks. And, O king, the gratified Kesava thereupon conferred on them the eight-fold attributes called Aiswarya and other objects that they desired. And having bestowed upon them these, that god disappeared in their sight like lightning in the clouds. And it is for this, O Bharata, that that tirtha became known by the name of Saptacharu, and if one offereth Charu there to the seven flamed deity, he obtaineth merit superior to that of the gift of a hundred thousand kine, to that of a hundred Rajasuya sacrifices, as also of a hundred horse-sacrifices. Leaving Vadava, O king, one should then proceed to Raudrapada, and beholding Mahadeva there one obtaineth the merit of the horse-sacrifice. Proceeding then, with subdued soul and leading a Brahmacharya mode of life, to Manimat, and residing there for one night, one acquireth, O king, the merit of the Agnishtoma sacrifice. One should then go, O king, to Devika celebrated over the whole world. It was there, O bull of Bharata race, that, as heard by us, the Brahmanas first sprang into existence. There also is the region of the holder of the trident—a region that is celebrated over the world. Having bathed in Devika and worshipped Maheswara by offering him, to the best of one’s might, rice boiled in milk and butter, a man obtaineth, O bull of the Bharata race, the merit of a sacrifice that is capable of filling every desire. There also is another tirtha of Rudra called Kamakhya, which is much resorted to by the gods. Bathing there, a man speedily obtaineth success. By touching also the water of Yajana. Brahmavaluka, and Pushpamva, one becometh free from sorrow in after life. The learned have said that the sacred tirtha of Devika, the resort of the gods and the Rishis, is five Yojanas in length and half a Yojana in breadth. One should then, in due order, proceed, O king, to Dirghasatra. There the gods with Brahma at their head, the Siddhas, and the greatest Rishis, with regulated vows and the recitation and acceptance of the preliminary pledge, perform the long-extending sacrifice. O king, by going only to Dirghasatra, O represser of foes, one obtaineth merit that is superior, O Bharata, to that of the Rajasuya or the horse-sacrifice. One should next proceed with subdued senses and regulated diet to Vinasana, where Saraswati disappearing on the breast of Meru, re-appeareth at Chamasa, Shivodbheda and Nagadbheda. Bathing in Chamasadbheda, one obtaineth the merit of the Agnishtoma sacrifice. Bathing in Shivodbheda, one acquireth the merit of the gift of a thousand kine. And bathing in Nagodbheda, one obtaineth the region of the Nagas. One should proceed, next, to the inaccessible tirtha of Shasayana, where the cranes, O Bharata, disappearing in the form of sasas, re-appear every year in the month of Karttika, and bathe, O blessed chief of the Bharata race, in the Sarsawati. Bathing there, O tiger among men, one blazeth forth like the Moon, and obtaineth, O bull of the Bharata race, the merit of the gift of a thousand kine. One should next proceed, O thou of the Kuru race, to Kumarakoti, with subdued senses, and bathing there, worship the gods and the Puris. By doing this, one obtaineth the merit of the gift of ten thousand kine, and raiseth all his ancestors to higher regions. One should next, O virtuous one, proceed with subdued soul to Rudrakoti, where in olden days, O king, ten millions of Munis had assembled. And, O king, filled with great joy at the prospect of beholding Mahadeva, the Rishis assembled there, each saying, ‘I will first behold the god! I will first behold the god!’ And, O king, in order to prevent disputes amongst those Rishis of subdued souls, the Lord of Yoga, by the help of his Yoga power, multiplied himself into ten million forms, and stood before every one of them. And every one of these Rishis said, ‘I have seen him first!’ And gratified, O king, with the deep devotion of those Munis of subdued souls, Mahadeva granted them a boon, saying, ‘From this day your righteousness shall grow!’ And, O tiger among men, one that bathes, with a pure mind, in Rudrakoti obtaineth the merit of the horse-sacrifice and delivereth his ancestors. One should next proceed, O king, to that highly sacred and celebrated region where the Saraswati mingles with the sea. Thither, O king, the gods with Brahma at their head and Rishis with wealth of asceticism repair for adoring Kesava on the fourteenth day of the lighted fortnight of the month of Chaitra. Bathing there, O tiger among men, one obtaineth the merit of giving away gold in abundance, and his soul being cleansed from every sin, he ascendeth to the region of Brahma. It is there, O king, that the Rishis have completed many a sacrifice. By a trip to that spot one obtaineth the merit of the gifts of a thousand kine.’”
“After spending twelve nights at Pushkara with a proper diet and vows, and after circling the area, one should proceed to Jamvu-marga. Those who go to Jamvu-marga, frequented by the gods, sages, and ancestors, earn the merit of a horse sacrifice and fulfill all their wishes. Anyone who stays there for five nights has their soul cleansed of all sins. They will not fall into hell but will achieve great success. After leaving Jamvu-marga, one should head to Tandulikasrama. Anyone who goes there will not fall into hell but will ascend to Brahma's abode. Those who visit the lake of Agastya and dedicate themselves to the worship of their ancestors and the gods, fasting for three nights, will gain the benefits of the Agnishtoma sacrifice. When there, those who survive on vegetables or fruits will receive the status known as Kaumara. Next, one should visit the beautiful hermitage of Kanwa, revered by the entire world. That sacred grove, known for its holiness, has existed since ancient times. As soon as one enters it, they are freed from all their sins. Anyone who, following a regulated diet and vows, worships the ancestors and the gods there, will reap the rewards of a sacrifice that grants the fulfillment of every desire. After circling this hermitage, one must go to the spot where Yayati fell from heaven. Anyone who goes there earns the merit of a horse sacrifice. Next, one should go to Mahakala with a regulated diet and subdued senses. After bathing in the tirtha called Koti, they will gain the merit of a horse sacrifice. A virtuous person should then continue to the tirtha of Sthanu, the husband of Uma, known throughout the three worlds as Bhadravata. The best among men who visits Bhadravata sees Isana and earns the rewards of a gift of a thousand cows. Through the grace of Mahadeva, they will achieve the status of Ganapatya, blessed with prosperity, peace, and grace. After reaching the Narmada, celebrated across the three worlds, and offering water oblations to the ancestors and the gods, one gains the benefits of the horse sacrifice. Those who enter the Southern ocean, practicing a Brahmacharya lifestyle and controlling their senses, will receive the rewards of the Agnishtoma sacrifice and ascend to heaven. After arriving at Charmanwati, with a regulated diet and controlled senses, one gains, by the command of Rantideva, the merit of the Agnishtoma sacrifice. Next, O virtuous chief of warriors, one should go to Arvuda, the son of Himavat, where there was a hole in the earth long ago. There is the hermitage of Vasistha, known throughout the three worlds. After staying for one night, one obtains the merit of a gift of a thousand cows. Anyone living a Brahmacharya lifestyle who bathes in the tirtha called Pinga will gain the merit of a gift of a hundred Kapila cows. Next, one must head to the excellent tirtha called Prabhasa. There, Hutasana is always present in person. He, the friend of Pavana, is the mouth of all the gods. Anyone with a subdued and purified soul who bathes in that tirtha will gain merit greater than that of the Agnishtoma or Atiratra sacrifices. Continuing to the point where the Saraswati mingles with the sea, one obtains the rewards of a gift of a thousand cows and also heaven, shining forever like Agni himself. Anyone who, with a controlled soul, bathes in the tirtha of the king of waters and offers water oblations to their ancestors and the gods, staying there for three nights, will shine like the Moon and also gain the benefits of the horse sacrifice. Next, one should proceed, O best of the Bharata, to the tirtha known as Varadana, where the sage Durvasa granted a boon to Vishnu. A person bathing in Varadana will receive the benefits of a gift of a thousand cows. Next, one should go with controlled senses and a regulated diet to Dwaravati, where bathing in Pindaraka gives the benefits of a gift of gold in abundance. O blessed one, it’s remarkable to say that even today, in that tirtha, coins bearing the mark of the lotus and lotuses with the mark of the trident can be seen. O vanquisher of heroes! And O best among men, Mahadeva is present there. After reaching, O Bharata, the area where the Sindhu meets the sea, one should, with a controlled soul, bathe in that tirtha of Varuna. Bathing there and giving water oblations to the ancestors, sages, and gods will grant one, O best of the Bharata race, the region of Varuna, and they will shine with their own radiance. Wise men say that by worshipping the god known as Shankukarneswara, one gains ten times the merit of the horse sacrifice. O bull of the Bharata race, having circled that tirtha, one should, you foremost of the Kurus, proceed to the tirtha celebrated throughout the three worlds, known as Drimi. This tirtha cleanses all sins, and it is where gods, including Brahma, worship Maheswara. After bathing there and worshipping Rudra surrounded by the other gods, one is freed from all sins from birth. It was there, O best of men, that Drimi was worshipped by all the gods. Bathing there, O best of men, one gains the benefits of the horse sacrifice. O you of high intelligence, Vishnu, the creator of the universe, after defeating the Daityas and Danavas, went there to purify himself. O virtuous one, one should next go to Vasudhara, worshipped by all. The moment one arrives at that tirtha, they gain the benefits of the horse sacrifice. And, O you best of the Kurus, by bathing there with a controlled soul and focused mind, and offering water oblations to the gods and ancestors, one ascends to the region of Vishnu and is adored there. In that tirtha, O best of the Bharata race, there is a sacred lake of the Vasus. By bathing there and drinking its water, one is regarded as a Vasu. There is a celebrated tirtha called Sindhuttama, which destroys all sins. O best of men, by bathing there, one receives the benefits of a gift of gold in abundance. By arriving at Bhadratunga with a purified soul and pure conduct, one gains the region of Brahma and a high state of blessedness. Then there’s the tirtha of the Kumarikas of Indra, often frequented by the Siddhas. O best of men, by bathing there, one obtains the region of Indra. In Kumarika, there is another tirtha called Renuka, also visited by the Siddhas. A Brahmana bathing there would shine as bright as the Moon. After that, one should proceed to the tirtha called Panchananda, with a controlled soul and regulated diet, gaining the rewards of the five sacrifices mentioned in the scriptures. Then, O king, one should go to the excellent region of Bhima. O best of the Bharatas, by bathing in that tirtha called Yoni, a person (in their next birth) becomes the son of a goddess, adorned with pearl earrings, and also gains the merit of the gift of a hundred thousand cows. Next, going to Srikunda, celebrated throughout the three worlds, and worshipping the grandsire, one receives the benefits of a gift of a thousand cows. O virtuous one, then one should go to the excellent tirtha called Vimala, where one can still see fish of golden and silver hues today. By bathing there, one quickly obtains the region of Vasava, and having cleansed their soul from every sin, they attain to a state of great blessedness. After proceeding to Vitasta and giving water oblations to the ancestors and the gods, a person, O Bharata, receives the benefits of the Vajapeya sacrifice. That sin-destroying tirtha, known as Vitasta, is located in the region of Kasmiras and is the home of the Naga Takshaka. Bathing there, a person certainly receives the benefits of the Vajapeya sacrifice, and their soul cleansed of all sin, they reach a high state of blessedness. Next, one should go to Vadava, known throughout the three worlds. Bathing there with due rites in the evening, one should offer rice boiled in butter and milk, according to their best capabilities, to the deity of seven flames. Wise men say that a gift made here in honor of the ancestors becomes inexhaustible. The sages, the ancestors, the gods, the Gandharvas, several tribes of Apsaras, the Guhyakas, the Kinnaras, the Yakshas, the Siddhas, the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O king, having controlled their senses, accepted a life of austerity for a thousand years to move Vishnu to grace, cooked rice in milk and butter and satisfied Kesava with offerings, each made with seven Riks. And, O king, the pleased Kesava then granted them the eight-fold attributes known as Aiswarya and other desires. After bestowing these upon them, that god vanished from their sight like lightning in a storm. It is for this reason, O Bharata, that this tirtha became known as Saptacharu, and if someone offers Charu there to the seven-flamed deity, they receive merit greater than that of the gift of a hundred thousand cows, and also that of a hundred Rajasuya sacrifices, as well as a hundred horse sacrifices. After leaving Vadava, O king, one should then go to Raudrapada, and seeing Mahadeva there, one obtains the merit of the horse sacrifice. Then proceeding, with a controlled soul and living a Brahmacharya lifestyle, to Manimat, and staying there for one night, one gains, O king, the merit of the Agnishtoma sacrifice. One should then go, O king, to Devika, celebrated everywhere. It was there, O bull of Bharata race, that, as we have heard, the Brahmanas first came into existence. There also lies the region of the trident holder—a famous area known across the world. After bathing in Devika and worshiping Maheswara by offering, as best as one can, rice boiled in milk and butter, a person will, O bull of Bharata race, gain the merit of a sacrifice that fulfills every desire. There is also another tirtha of Rudra called Kamakhya, which is highly frequented by the gods. Bathing there, a person quickly obtains success. By touching the waters of Yajana, Brahmavaluka, and Pushpamva, one becomes free from sorrow in their next life. The learned say that the sacred tirtha of Devika, the haven of the gods and sages, is five Yojanas long and half a Yojana wide. Next, in the proper order, O king, one should proceed to Dirghasatra. There the gods, led by Brahma, the Siddhas, and the greatest sages, with controlled vows and following the recitations and acceptance of a preliminary pledge, conduct the long-lasting sacrifice. O king, just by going to Dirghasatra, O vanquisher of enemies, one obtains merit that surpasses that of the Rajasuya and horse sacrifices. One should now continue, with subdued senses and a regulated diet, to Vinasana, where Saraswati disappearing on Meru's breast, reappears at Chamasa, Shivodbheda, and Nagadbheda. Bathing in Chamasadbheda, one gains the merit of the Agnishtoma sacrifice. Bathing in Shivodbheda, one earns the merit of the gift of a thousand cows. And bathing in Nagodbheda, one acquires the region of the Nagas. Next, one should head to the unreachable tirtha known as Shasayana, where the cranes, O Bharata, transform, disappearing as sasas, and reappear every year in the month of Karttika, bathing, O blessed chief of the Bharata race, in the Saraswati. Bathing there, O tiger among men, one shines like the Moon and gains, O best of the Bharata race, the merit of the gift of a thousand cows. Next, one should proceed, O you of the Kuru race, to Kumarakoti, with controlled senses, and there, after bathing, worship the gods and the Puris. By doing this, one will receive the merit of the gift of ten thousand cows, raising all their ancestors to higher realms. Next, O virtuous one, go with a controlled soul to Rudrakoti, where in ancient times, O king, ten million sages gathered. And, O king, filled with great joy at the thought of seeing Mahadeva, the sages gathered there, each claiming, ‘I will see the god first! I will see the god first!’ To prevent disputes among those sages with subdued souls, the Lord of Yoga, using his Yoga power, multiplied himself into ten million forms and stood before each of them. Every one of these sages exclaimed, ‘I have seen him first!’ And pleased, O king, by the deep devotion of those ascetics, Mahadeva granted them a boon, saying, ‘From this day your righteousness shall grow!’ And, O tiger among men, whoever bathes, with a pure mind, in Rudrakoti earns the merit of the horse sacrifice and frees their ancestors. Next, one should go, O king, to that highly sacred and celebrated place where the Saraswati meets the sea. There, O king, the gods, with Brahma at their head, and sages rich in asceticism, gather to worship Kesava on the fourteenth day of the bright fortnight of the month of Chaitra. Bathe there, O tiger among men, and one earns the merit of giving away gold in abundance, and their soul cleansed of all sin, they ascend to the realm of Brahma. It is here, O king, that the sages have completed many sacrifices. A visit to this spot grants the merit equivalent to the gifts of a thousand cows.”
SECTION LXXXIII
“Pulastya said, ‘One should next proceed, O king, to the adored Kurukshetra at sight of which all creatures are freed from their sins. He is freed from all sins who constantly sayeth, ‘I will live in Kurukshetra.’ The very dust of Kurukshetra, conveyed by the wind, leadeth a sinful man to a blessed course (in after-life). They that dwell in Kurukshetra which lieth to the south of the Saraswati and the north of the Drishadwati, are said to dwell in heaven. O hero, one should reside there, O thou foremost of warriors, for a month. There, O lord of earth, the gods with Brahma at their head, the Rishis, the Siddhas, the Charanas, the Gandharvas, the Apsaras, the Yakshas and the Nagas, often repair, O Bharata, to the highly sacred Brahmakshetra. O foremost of warriors, the sins of one that desireth to repair to Kurukshetra even mentally are all destroyed, and he finally goeth into the region of Brahma. O son of the Kuru race, by repairing to Kurukshetra in a pious frame of mind, one obtaineth the fruit of the Rajasuya and horse sacrifices. By saluting next the Yaksha called Mankanaka, that mighty gate-keeper (of Kuvera), cue obtaineth the fruit of giving away a thousand kine. O virtuous king, one should next repair to the excellent region of Vishnu, where Hari is always present. Bathing there and bowing down unto Hari, the Creator of the three worlds, one obtaineth the fruit of the horse-sacrifice and repaireth to the abode of Vishnu. One should next repair to Pariplava, that tirtha celebrated over the three worlds, and (bathing there), O Bharata, one obtaineth merit that is greater than that of the Agnishtoma and the Atiratra sacrifices. Repairing next to the tirtha called Prithivi, one obtaineth the fruit of the gift of a thousand kine. The pilgrim should next, O king, proceed to Shalukini and bathing there in the Dasaswamedha one obtaineth the merit of ten horse-sacrifices. Proceeding next to Sarpadevi, that excellent tirtha of the Nagas, one obtaineth the merit of the Agnishtoma sacrifice and attaineth to the region of the Nagas. O virtuous one, one should next proceed to Tarantuka, the gatekeeper, and residing there for one night one obtaineth the merit of giving away a thousand kine. Proceeding next with subdued senses and regulated diet to Panchananda and bathing in the tirtha there, called Koti, one obtaineth the fruit of the horse-sacrifice. Proceeding then to the tirtha of the twin Aswins one obtaineth personal beauty. O virtuous one, one should next proceed to the excellent tirtha called Varaha, where Vishnu formerly stood in the form of a boar. Bathing there one obtaineth, O foremost of men, the merit of the horse-sacrifice. One should next, O king, repair to the tirtha called Sama in Jayanti. Bathing there one obtaineth the merit of Rajasuya sacrifice. By bathing in Ekahansa, a man obtaineth the merit of giving away a thousand kine. O king, a pilgrim repairing to Kritasaucha obtaineth the lotus-eyed deity (Vishnu) and perfect purity of soul. One should next proceed to Munjavata, that spot sacred to the illustrious Sthanu. Residing there without food for one night, one obtaineth the status called Ganapatya. There, O king, is the celebrated tirtha called Yakshini. O king, repairing to that tirtha and bathing there, one obtaineth fruition of all his desires. O bull of the Bharata race, that tirtha is regarded as the gate of Kurukshetra. The pilgrim should with concentrated soul, walk round it. Equal unto the Pushkaras, it was created by the high-souled Rama, the son of Jamadagni. Bathing there and worshipping the Pitris and the gods, one obtaineth, O king, the merit of the horse-sacrifice and becometh successful in everything. The pilgrim should next repair with concentrated soul to the Rama-hrada. There, O king, the heroic Rama of resplendent energy, exterminating the Kshatriyas by his might, dug five lakes and filled them, O tiger among men, with the blood of his victims, as heard by us. And having filled those lakes with Kshatriya blood, Rama offered oblations of blood to his sires and grandsires. Gratified (with the oblations) those Rishis then addressed Rama and said, ‘O Rama, O Rama, O thou of great good fortune, we have been gratified with thee, O thou of the Bhrigu race, for this thy regard for the Pitris, and thy prowess, O exalted one! Blessed be thou and ask thou the boon thou choosest. What is that thou desirest, O thou of great splendour!’ Thus addressed (by them), Rama, that foremost of smiters, said with joined hands these words unto the Pitris, stationed in the firmament, ‘If ye have been gratified with me, if I have deserved your favour, I desire this favour of the Pitris, viz., that I may have pleasure again in ascetic austerities. Let me also, through your power, be freed from the sin I have committed by exterminating, from wrath, the Kshatriya race. Let also my lakes become tirthas celebrated over the world. The Pitris, hearing these blessed words of Rama, were highly gratified, and filled with joy they answered him saying, ‘Let thy asceticism increase in consequence of thy regard for the Pitris. Thou hast exterminated the Kshatriyas from wrath. Freed art thou already from that sin, for they have perished as a consequence of their own misdeeds. Without doubt, these lakes of thine will become tirthas. And if one, bathing in these lakes, offereth oblations of the water thereof to the Pitris, the latter gratified with him will grant him desire, difficult of fulfilment in the world as also eternal heaven.’ O king, having granted him these boons, the Pitris joyfully saluted Rama of the Bhrigu race and disappeared there and then. It was thus that the lakes of the illustrious Rama of the Bhrigu race became sacred. Leading a Brahmacharya mode of life and observing sacred vows, one should bathe in the lakes of Rama. Bathing therein and worshipping Rama, one obtaineth, O king, the merit of gift of gold in abundance. Proceeding next, O son of the Kuru race, to Vansamulaka, a pilgrim by bathing there, raiseth, O king, his own race. O best of the Bharatas, arriving next at the tirtha called Kayasodhana, and bathing there, one purifieth, without doubt, his body, and proceeded with purified body to the blessed region of unrivalled excellence. One should next repair, O virtuous one, to that tirtha, celebrated over the three worlds, called Lokoddara, where formerly Vishnu of great prowess had created the worlds. Arriving at that tirtha which is adored by the three worlds one earneth, O king, by bathing there, numerous worlds for himself. Repairing next with subdued soul to the tirtha called Sree, one acquires, by bathing there and worshipping the Pitris and the gods, high prosperity. Leading a Brahmacharya mode of life and with concentrated soul, one should proceed next to the tirtha called Kapila. Bathing there and worshipping one’s own Pitris and the gods, a man earneth the fruit of the gift of a thousand Kapila kine. Repairing next to the tirtha called Surya and bathing there with subdued soul and worshipping the Pitris and the gods, fasting all the while, one obtaineth the fruit of the Agnishtoma sacrifice and goeth (finally) to the region of the Sun. The pilgrim by proceeding next to Gobhavana and bathing there obtaineth the merit of the gift of a thousand kine. O son of the Kuru race, a pilgrim by repairing then to the tirtha called Shankhini and bathing in the Devi-tirtha that is there, obtaineth high prowess. O king, one should then proceed to the tirtha called Tarandaka situated in the Saraswati and belonging to the illustrious chief of the Yakshas who is one of the gate-keepers (of Kuvera). O king, bathing there one obtaineth the fruit of the Agnishtoma sacrifice. O virtuous king, one should next repair to the tirtha called Brahmavarta. Bathing in Brahmavarta, one ascendeth to the abode of Brahma. O king, one should then repair to the excellent tirtha called Sutirtha. There the Pitris are ever present along with the gods. One should bathe there and worship the Pitris and the gods. By so doing, one obtaineth the merit of the horse-sacrifice and goeth (finally) into the region of the Pitris. It is for this, O virtuous one, that Sutirtha situate in Amvumati is regarded as so excellent. And, O thou best of the Bharata race, having bathed in the tirtha of Kasiswara, one becometh freed from all diseases and is adored in the abode of Brahma. There, in that tirtha, is another called Matri. One that bathes in Matri tirtha hath a large progeny and obtaineth, O king, great prosperity. One should next proceed with subdued sense and regulated diet to the tirtha called Shitavana. And, O great king, it hath been seen that one merit of that tirtha which rarely belongs to any other, is that one only going thither obtaineth holiness. By casting off his hair in that tirtha one acquireth, O Bharata, great sanctity. There, in that tirtha, is another called Shwavillomapaha, where, O tiger among men, and chief of the Bharata race, learned Brahmanas that go to tirthas obtain great satisfaction by a dip into its waters. Good Brahmanas, O king, by casting off their hair in that tirtha acquire holiness by Pranayama and finally attain to a high state. There, O king, in that tirtha is also another called Dasaswamedhika. Bathing there, O tiger among men, one attains to a high state. One should next proceed, O king, to the celebrated tirtha called Manusha where, O king, a number of black antelopes afflicted by the hunter’s arrows, plunging into its waters, were transformed into human beings. Bathing in that tirtha, leading a Brahmacharya mode of life and with concentrated soul, a man becomes freed from all his sins and is adored in heaven. Distant by a krosa, O king, to the east of Manusha there is a river celebrated by the name of Apaga that is restored to by the Siddhas. The man that offereth there the syamaka grain in honour of the gods and the Pitris acquireth great religious merit. And if one Brahmana is fed there, it becomes equivalent to feeding ten millions of Brahmanas. Having bathed in that tirtha and worshipped the gods and the Pitris and resided there for one night, a man obtaineth the merit of the Agnishtoma sacrifice. One should then repair, O king, to that excellent region of Brahma which, O Bharata, is known on earth by the name of Brahmodumvara. Bathing in the tank of the seven Rishis that is there, O bull among men, with pure mind and subdued soul, as also in the tirtha called Kedara of the high-souled Kapila, and beholding Brahma who is there, one’s soul being purified from all sins, one goeth to the abode of Brahma. Proceeding next to the inaccessible tirtha called Kedara of Kapila, and burning one’s sins there by ascetic penances, one acquireth the power of disappearance at will. One should next proceed, O king, to the celebrated tirtha called Saraka, and beholding Mahadeva there on the fourteenth day of the dark fortnight, one obtaineth all his wishes and goeth also into heaven. O son of the Kuru race, in Saraka and Rudrakoti as also in the well and the lakes that are there, thirty millions of tirthas are present. There in that tirtha, O chief of the Bharatas, is another called Ilaspada. Bathing there and worshipping the gods and the Pitris, one never sinketh into hell but obtaineth the fruit of the Vajapeya sacrifice. Repairing next to Kindana and Kinjapya, one acquireth, O Bharata, the merit of giving away in measureless abundance and the infinite recitation of prayers. Repairing next to the tirtha called Kalasi and bathing there devoutly and with the senses under control, a man obtaineth the fruit of the Agnishtoma sacrifice. To the east of Saraka, O chief of the Kurus, there is an auspicious tirtha known by the name of Anajanma, of the high-souled Narada. He that bathes there, O Bharata, obtaineth, after death, at the command of Narada various unrivalled regions. One should next proceed, on the tenth day of the lighted fortnight, to the tirtha called Pundarika. Bathing there, O king, one obtaineth the merit of the Pundarika sacrifice. One should next proceed to the tirtha called Tripishtapa that is known over the three worlds. There in that tirtha is the sacred and sin-destroying river called Vaitarani. Bathing there and adoring the god known by the mark of the bull and holding the trident in his hand, one’s soul being purified from every sin one attaineth to the highest state. One should next proceed, O king, to the excellent tirtha called Phalakivana. There in that tirtha the gods, O monarch, having been present, performed their ascetic austerities extending for many thousand years. One should then proceed to the Dhrishadwati. Bathing there and worshipping the gods, one obtaineth, O Bharata, merit that is superior to that of both the Agnishtoma and the Atiratra sacrifices. O chief of the Bharatas, bathing in that tirtha called Sarvadeva, a man obtaineth, O king, the merit of giving away a thousand kine. Bathing next in the tirtha called Panikhata and worshipping all the gods, a man obtaineth merit that is superior to that of both the Agnishtoma and the Atiratra sacrifices, besides acquiring that of the Rajasuya sacrifice and finally going into the region of the Rishis. One should next proceed, O virtuous one, to that excellent tirtha called Misraka. There, O tiger among kings, it hath been heard by us that the high-souled Vyasa, for the sake of the Brahmanas, hath mixed all the tirthas. He, therefore, that bathes in Misraka really bathes in all the tirtha. One should next proceed with subdued senses and regulated diet, to the tirtha called Vyasavana. Bathing in the tirtha called Manojava that is there, one obtaineth the merit of the gift of a thousand kine. Proceeding next to the Devi tirtha that is in Madhuvati, one that bathes there and worships the gods and the Pitris obtains at the command of the Goddess the merit of the gift of a thousand kine. Proceeding with regulated diet, he that bathes in the confluence of the Kausiki and the Drishadwati, becometh free from all his sins. One should next proceed to Vyasasthali where Vyasa of great intelligence, burning with grief for his son had resolved to cast off his body but was cheered again by the gods. Proceeding to that spot of Vyasa, one obtaineth the merit of a thousand kine. O son of the Kuru race, proceeding next to the well called Kindatta, he that throweth into it a measure of sesame, is freed from all his debts and obtaineth his success. Bathing in the tirtha called Vedi, one obtaineth the merit of the gift of a thousand kine. There are two other celebrated tirthas called Ahas and Sudina. Bathing there, O tiger among men, one goeth to the region of the Sun. One should next proceed to the tirtha called Mrigadhuma that is celebrated throughout the three worlds. One should bathe there, O king, in Ganga. Bathing there and worshipping Mahadeva, one obtaineth the merit of the horse-sacrifice. Bathing next in the Devi tirtha one obtaineth the merit of the gift of a thousand kine. One should then proceed to Vamanaka celebrated over the three worlds. Bathing there in Vishnupada and worshipping Vamana one’s soul being purified from every sin, one goeth to the abode of Vishnu. Bathing next in Kulampuna, one sanctifieth his own race. Proceeding then to the Pavana-hrada, that excellent tirtha of the Marutas, and bathing there, O king and tiger among men, one becometh adored in the region of the Wind-god. Bathing in the Amara-hrada and worshipping with devotion the chief of the celestials, one becometh adored in heaven and courseth, seated on an excellent car, in the company of the immortals. O best of great men, bathing next with due rites in the tirtha called Sali surya, of Salihotra, one obtaineth the merit of the gift of a thousand kine. O best of the Bharatas, there is a tirtha called Sreekunja in the Saraswati. Bathing there, O best of men, one obtaineth the merit of the Agnishtoma sacrifice. O son of the Kuru race, one should next repair to Naimishakunja. O king, the Rishis engaged in ascetic austerities in the woods of Naimisha had, in days of old, taking the vow of pilgrimage, gone to Kurukshetra. There, on the banks of the Saraswati, O chief of the Bharatas, a grove was made, which might serve for a resting spot for themselves, and which was highly gratifying to them. Bathing in the Saraswati there, one obtaineth the merit of the Agnishtoma sacrifice. One should next proceed, O virtuous one, to the excellent tirtha called Kanya. Bathing there one obtaineth the merit of the gift of a thousand kine. One should next proceed to the excellent tirtha of Brahma. Bathing there, a person, of the (three) inferior orders, obtaineth the status of a Brahmana, and if one be a Brahmana, his soul being purified from every sin, he attaineth to the highest state. One should then, O best of men, proceed to the excellent tirtha called Soma. Bathing there, O king, one obtaineth the region of Soma. One should next proceed, O king, to the tirtha called Saptasaraswata, where the celebrated Rishi, Mankanaka, had obtained ascetic success. O king, it hath been heard by us that in days of old Mankanaka having cut his hand with the pointed blade of the Kusa grass, there flowed from his wound vegetable juice (instead of blood). And beholding vegetable juice flow from his wound, the Rishi began to dance with wonder-expanded eyes. And as the Rishi danced, all the mobile and immobile creatures also, overwhelmed with his prowess, began to dance with him. Then, O king, the gods with Brahma at their head and Rishis endued with the wealth of asceticism moved by the act of Mankanaka, represented the matter to Mahadeva, saying, ‘It behoveth thee, O god, to act in such a way that this Rishi may not dance.’ Thus addressed, Mahadeva, with heart filled with joy, approached the dancing Rishi, and moved by the desire of doing good to the gods, said, ‘O great Rishi, O virtuous one, why dost thou dance? O bull among Munis, what can be the reason of this thy present joy?’ The Rishi answered, ‘O best of Brahmanas, I am an ascetic that tread the path of virtue. Dost thou not behold, O Brahmana, that vegetable juice floweth from the wound in my hand? Filled with great joy at sight of this, I am dancing.’ Addressing the Rishi blinded by emotion, the god laughingly said, ‘O Brahmana, I do not wonder at this. Behold me.’ Having said this, O best of men, Mahadeva, O sinless king, pressed his thumb by the tip of his own finger. And, lo, from the wound thus inflicted, there came out ashes white as snow. And beholding this, O king, that Muni became ashamed and fell at the feet of the god. And believing that there was nothing better and greater than the god Rudra, he began to adore him in these words:
“Pulastya said, ‘Next, O king, you should head to the revered Kurukshetra, where all beings are liberated from their sins just by seeing it. Anyone who constantly declares, "I will reside in Kurukshetra," is freed from all sins. The very dust of Kurukshetra, carried by the wind, guides a sinful person towards a blessed path in the afterlife. Those who live in Kurukshetra, located south of the Saraswati and north of the Drishadwati, are said to dwell in heaven. O hero, one should stay there, O you foremost of warriors, for a month. There, O lord of the earth, the gods, led by Brahma, along with the Rishis, Siddhas, Charanas, Gandharvas, Apsaras, Yakshas, and Nagas, often gather at the highly sacred Brahmakshetra. O foremost of warriors, the sins of anyone who wishes to visit Kurukshetra even mentally are all erased, and they ultimately reach the realm of Brahma. O son of the Kuru lineage, by visiting Kurukshetra with a pure mind, one gains the benefits of the Rajasuya and horse sacrifices. By bowing to the powerful Yaksha named Mankanaka, the gatekeeper of Kuvera, one receives the rewards of donating a thousand cows. O righteous king, you should then go to the remarkable region of Vishnu, where Hari is always present. Bathing there and offering respects to Hari, the Creator of the three worlds, one earns the rewards of the horse sacrifice and reaches Vishnu’s abode. Next, one should visit Pariplava, that tirtha celebrated across the three worlds, and bathing there, O Bharata, one gains merits greater than those of the Agnishtoma and Atiratra sacrifices. After visiting the tirtha named Prithivi, one earns the benefits of donating a thousand cows. The pilgrim should then proceed to Shalukini, and bathing there at Dasaswamedha, one gains the merits equivalent to those of ten horse sacrifices. Moving next to Sarpadevi, the excellent tirtha of the Nagas, one achieves the merits of the Agnishtoma sacrifice and reaches the region of the Nagas. O virtuous one, one should next go to Tarantuka, the gatekeeper, and by staying there for one night, one earns the merits of donating a thousand cows. Proceeding next with controlled senses and a balanced diet to Panchananda, and bathing in the tirtha there called Koti, one receives the fruits of the horse sacrifice. Next, by visiting the tirtha of the twin Aswins, one gains personal beauty. O virtuous one, one should then proceed to the excellent tirtha called Varaha, where Vishnu once appeared in the form of a boar. Bathing there, one earns, O foremost of men, the merits of the horse sacrifice. Next, O king, go to the tirtha called Sama in Jayanti. Bathing there, one earns the merit of Rajasuya sacrifice. By bathing in Ekahansa, a person obtains the merit of donating a thousand cows. O king, a pilgrim going to Kritasaucha receives the lotus-eyed deity (Vishnu) and perfect purity of soul. Next, you should go to Munjavata, the sacred site of the glorious Sthanu. Staying there without food for one night earns one the status of Ganapatya. There, O king, is the famous tirtha called Yakshini. O king, by visiting that tirtha and bathing there, one fulfills all desires. O bull of the Bharata race, that tirtha is regarded as the gateway to Kurukshetra. The pilgrim should, with a focused mind, walk around it. Comparable to the Pushkaras, it was created by the noble Rama, the son of Jamadagni. By bathing there and worshipping the Pitris and the gods, one earns, O king, the merit of the horse sacrifice and achieves success in all endeavors. The pilgrim should next go with a focused mind to the Rama-hrada. There, O king, the heroic Rama of great energy, who annihilated the Kshatriyas with his strength, dug five lakes and filled them, O tiger among men, with the blood of his victims, as we have heard. After filling those lakes with Kshatriya blood, Rama offered blood oblations to his ancestors. Satisfied with the offerings, the Rishis told Rama, ‘O Rama, O Rama, O you of great fortune, we are pleased with you, O you of the Bhrigu lineage, for your regard for the Pitris and your prowess, O exalted one! Blessed are you; ask for the boon you desire. What is it that you wish for, O you of great brilliance!’ Addressing them, Rama, the foremost warrior, clasped his hands and said to the Pitris in the sky, ‘If you are pleased with me, if I have earned your favor, I ask for this boon from the Pitris: that I may find joy once again in ascetic austerities. Let me, through your power, be absolved of the sin I incurred in my anger by exterminating the Kshatriya race. Moreover, let my lakes become tirthas celebrated across the world.’ The Pitris, hearing these blessed words of Rama, were deeply gratified, and filled with joy, they replied, ‘Let your asceticism increase due to your respect for the Pitris. You have annihilated the Kshatriyas out of anger. You are already freed from that sin, for they perished because of their own misdeeds. No doubt, these lakes of yours will become tirthas. And if someone, after bathing in these lakes, makes offerings of the water to the Pitris, the latter, pleased with them, will fulfill their desires, which are difficult to achieve in the world, as well as grant them eternal heaven.’ O king, having granted him these boons, the Pitris joyfully venerated Rama of the Bhrigu lineage and disappeared right then. Thus the lakes of the illustrious Rama of the Bhrigu lineage became sacred. Living a Brahmacharya lifestyle and observing sacred vows, one should bathe in Rama's lakes. By bathing there and worshipping Rama, one earns, O king, the merit equivalent to giving away a large amount of gold. Next, O son of the Kuru lineage, by proceeding to Vansamulaka, a pilgrim by bathing there uplifts his own lineage. O best of the Bharatas, when you arrive at the tirtha called Kayasodhana and bathe there, you undoubtedly purify your body and proceed with a cleansed body to the blessed region of unmatched excellence. You should then go, O virtuous one, to the tirtha celebrated in the three worlds called Lokoddara, where Vishnu of great power once created the worlds. Arriving at that tirtha, which is revered by the three worlds, one earns, O king, numerous worlds for oneself. Next, going with a controlled mind to the tirtha called Sree, one gains, by bathing there and worshipping the Pitris and the gods, great prosperity. Leading a Brahmacharya lifestyle and with a focused soul, you should proceed next to the tirtha called Kapila. Bathing there and worshipping your own Pitris and the gods, a person earns the benefit of donating a thousand Kapila cows. After visiting the tirtha called Surya and bathing there with a controlled mind and worshipping the Pitris and the gods while fasting, one gains the benefit of the Agnishtoma sacrifice and ultimately reaches the abode of the Sun. The pilgrim next visiting Gobhavana and bathing there earns the merit of donating a thousand cows. O son of the Kuru lineage, by going next to the tirtha called Shankhini and bathing at the Devi-tirtha there, one obtains great prowess. O king, then one should proceed to the tirtha called Tarandaka, situated in the Saraswati and belonging to the illustrious chief of the Yakshas, who is one of the gatekeepers of Kuvera. O king, bathing there one earns the benefit of the Agnishtoma sacrifice. O virtuous king, one should next visit the tirtha called Brahmavarta. Bathing in Brahmavarta, one ascends to Brahma's abode. O king, then go to the excellent tirtha called Sutirtha. There, the Pitris are always present along with the gods. One should bathe there and worship the Pitris and the gods. By doing so, one earns the merit of the horse sacrifice and eventually reaches the realm of the Pitris. This is why, O virtuous one, Sutirtha located in Amvumati is so highly regarded. And, O you the best of the Bharata race, after bathing in the tirtha of Kasiswara, one becomes free from all diseases and is honored in Brahma's abode. There, in that tirtha, is another called Matri. One who bathes in Matri tirtha will have a large progeny and gains, O king, great prosperity. Next, you should go with controlled senses and a regulated diet to the tirtha called Shitavana. And, O great king, it has been noted that one unique merit of that tirtha, which rarely belongs to any others, is that anyone visiting it gains holiness on their own. By shaving one's hair in that tirtha, one acquires, O Bharata, immense sanctity. There, in that tirtha, is another named Shwavillomapaha, where, O tiger among men, and leader of the Bharata race, learned Brahmanas visiting tirthas find great satisfaction by dipping into its waters. Good Brahmanas, O king, by shaving their hair in that tirtha attain holiness through Pranayama and finally reach a high state. There, O king, in that tirtha is also another called Dasaswamedhika. Bathing there, O tiger among men, one achieves a high state. Next, proceed, O king, to the renowned tirtha called Manusha where, O king, many black antelopes struck by hunter's arrows, plunging into its waters, were transformed into humans. Bathing in that tirtha, living a Brahmacharya lifestyle and with a focused soul, one becomes free from all their sins and is honored in heaven. A krosa to the east of Manusha, there is a river known as Apaga that is frequented by the Siddhas. Anyone who offers syamaka grain there in honor of the gods and the Pitris gains immense religious merit. If one Brahmana is fed there, it equals feeding ten million Brahmanas. After bathing at that tirtha and worshipping the gods and the Pitris and staying there for one night, one earns the merit of the Agnishtoma sacrifice. Then, you should head, O king, to that excellent region of Brahma known on earth as Brahmodumvara. By bathing in the tank of the seven Rishis located there, O bull among men, with a pure mind and restrained soul, as well as in the tirtha called Kedara of the noble Kapila, and seeing Brahma who is there, once one's soul is purified from all sins, one reaches Brahma's abode. After proceeding to the inaccessible tirtha called Kedara of Kapila and cleansing oneself of sins through penance, one gains the ability to disappear at will. You should then go, O king, to the famous tirtha called Saraka, and by seeing Mahadeva there on the fourteenth day of the dark fortnight, one obtains all wishes and also ascends to heaven. O son of the Kuru lineage, in Saraka and Rudrakoti, as well as in the wells and lakes there, thirty million tirthas coexist. There in that tirtha, O chief of the Bharatas, is another named Ilaspada. Bathing there and worshipping the gods and the Pitris, one never falls into hell but attains the benefits of the Vajapeya sacrifice. After visiting Kindana and Kinjapya, one earns, O Bharata, the merit of giving away abundantly and the infinite recitation of prayers. Going next to the tirtha called Kalasi and bathing there devoutly and with senses under control, a person receives the fruits of the Agnishtoma sacrifice. To the east of Saraka, O chief of the Kurus, is an auspicious tirtha named Anajanma, associated with the noble Narada. Anyone who bathes there, O Bharata, will attain various unrivaled realms after death, as instructed by Narada. You should then proceed, on the tenth day of the waxing fortnight, to the tirtha called Pundarika. Bathing there, O king, one gains the merit of the Pundarika sacrifice. After that, head to the tirtha called Tripishtapa, known throughout the three worlds. In that tirtha is the sacred river called Vaitarani, which destroys sins. Bathing there and venerating the god known by the mark of the bull and holding a trident, one, having purified their soul from every sin, attains the highest state. You should next proceed, O king, to the splendid tirtha called Phalakivana. There, in that tirtha, the gods, O monarch, having been present, performed their ascetic austerities for many thousands of years. Then head to the Dhrishadwati. By bathing there and worshipping the gods, one earns, O Bharata, merits that surpass both the Agnishtoma and the Atiratra sacrifices. O chief of the Bharatas, bathing in the tirtha called Sarvadeva, a person gains, O king, the merit of donating a thousand cows. After bathing in the tirtha called Panikhata and worshipping all the gods, one obtains merit that exceeds both the Agnishtoma and the Atiratra sacrifices, along with that of the Rajasuya sacrifice and finally enters the realm of the Rishis. You should then go, O virtuous one, to the excellent tirtha called Misraka. There, O tiger among kings, we have learned that the noble Vyasa, for the sake of the Brahmanas, has mixed all the tirthas. Hence, anyone bathing in Misraka truly bathes in all the tirthas. You should then proceed with subdued senses and a regulated diet to the tirtha called Vyasavana. Bathing in the tirtha named Manojava there grants the merit of donating a thousand cows. Next, proceeding to the Devi tirtha in Madhuvati, one who bathes there and worships the gods and the Pitris obtains, at the Goddess’s command, the merit equivalent to donating a thousand cows. By maintaining a regulated diet, anyone bathing at the confluence of the Kausiki and the Drishadwati becomes free from all sins. Next, go to Vyasasthali where Vyasa, of great intellect, burning with grief for his son, had decided to give up his body but was comforted again by the gods. Visiting that spot of Vyasa, one earns the merit of a thousand cows. O son of the Kuru lineage, after reaching the well called Kindatta, the one who throws a measure of sesame into it is freed from all debts and achieves success. By bathing in the tirtha named Vedi, one earns the merit of donating a thousand cows. There are two other celebrated tirthas named Ahas and Sudina. Bathing there, O tiger among men, one ascends to the region of the Sun. You should next head to the tirtha called Mrigadhuma, renowned across the three worlds. Bathe there, O king, in the Ganga. Bathing and worshipping Mahadeva there, one gains the benefits of the horse sacrifice. After bathing in the Devi tirtha, one earns the merit of donating a thousand cows. Then proceed to Vamanaka, known throughout the three worlds. Bathing in Vishnupada there and worshipping Vamana, one, cleansed of every sin, goes to Vishnu’s abode. After bathing in Kulampuna, one sanctifies their lineage. Then go to the Pavana-hrada, that excellent tirtha of the Marutas, and by bathing there, O king and tiger among men, one becomes celebrated in the region of the Wind-god. Bathing in the Amara-hrada and worshipping with devotion the chief of the celestials, one becomes revered in heaven and travels, seated on an excellent chariot, in the company of the immortals. O best of great men, after bathing properly in the tirtha named Sali surya, of Salihotra, one gains the merit of donating a thousand cows. O best of the Bharatas, there is a tirtha called Sreekunja in the Saraswati. Bathing there, O best of men, one earns the merit of the Agnishtoma sacrifice. O son of the Kuru lineage, you should then head to Naimishakunja. O king, the Rishis engaged in ascetic practices in the Naimisha woods, had in the past, taking the pilgrimage vow, gone to Kurukshetra. There, on the banks of the Saraswati, O chief of the Bharatas, a grove was established, serving as a resting place for them, which was very pleasing. Bathing in the Saraswati there, one earns the merit of the Agnishtoma sacrifice. You should then proceed, O virtuous one, to the excellent tirtha called Kanya. Bathing there, one earns the merit of donating a thousand cows. After that, go to the excellent tirtha of Brahma. Bathing there, a person of the (three) lower orders receives the status of a Brahmana, and if one is a Brahmana, their soul being purified from all sins, they attain the highest state. Then, O best of men, you should go to the excellent tirtha called Soma. Bathing there, O king, one gains the region of Soma. You should then head to the tirtha called Saptasaraswata, where the celebrated Rishi, Mankanaka, achieved ascetic success. O king, we have heard that in ancient times, Mankanaka, cutting his hand with the sharp blade of the Kusa grass, caused vegetable juice to flow from his wound instead of blood. And seeing vegetable juice flow from his wound, the Rishi began to dance with eyes wide open in wonder. As the Rishi danced, all beings, both mobile and immobile, overwhelmed by his prowess, began to dance along with him. Then, O king, the gods, led by Brahma, and the Rishis endowed with asceticism, moved by Mankanaka's act, brought the matter to Mahadeva, saying, ‘O god, it is necessary for you to intervene so that this Rishi stops dancing.’ Responding to them, Mahadeva, filled with joy, approached the dancing Rishi and asked, ‘O great Rishi, O virtuous one, why are you dancing? O bull among sages, what is the reason for this joy you have now?’ The Rishi replied, ‘O best of Brahmanas, I am an ascetic who follows the path of virtue. Do you not see, O Brahmana, that vegetable juice flows from the wound in my hand? Overjoyed by this sight, I am dancing.’ Addressing the Rishi, who was blinded by emotion, the god laughed and said, ‘O Brahmana, I am not surprised by that. Look at me.’ Saying this, O best of men, Mahadeva, O sinless king, pressed his thumb against his own finger. And, lo, from the wound inflicted, ashes as white as snow emerged. Seeing this, O king, the Muni became ashamed and fell at the feet of the god. Believing that there is nothing better and greater than the god Rudra, he began to worship him with these words:
“O holder of the trident, thou art the refuge of the celestials and the Asuras, of, indeed, the universe. By thee have been created the three worlds with their mobile and immobile beings. It is thou again that swallowest everything at the end of the Yuga. Thou art incapable of being known by the gods themselves, far less by me. O sinless one, the gods with Brahma at their heads are all displayed in thee. Thou art all, the Creator himself and the Ordainer of the worlds. It is by thy grace that all the gods sport without anxiety or fear. And adoring Mahadeva thus the Rishi also said, ‘O god of gods, grant me thy grace, so that my asceticism may not diminish.’ Then that god of cheerful soul answered the regenerate Rishi,—saying, ‘Let thy asceticism, O Brahmana, increase a thousandfold through my grace. And, O great Muni, I shall dwell with thee in this thy asylum. Bathing in Saptasaraswata, they that will worship me, shall be able to attain everything here and hereafter. And, without doubt, they shall all attain to the Saraswata region in the end.’ Having said this, Mahadeva disappeared then and there.
“O holder of the trident, you are the refuge of the gods and the demons, indeed of the entire universe. It is through you that the three worlds, with all their living and non-living beings, were created. You are the one who consumes everything at the end of the Yuga. You cannot be understood even by the gods, let alone by me. O sinless one, all the gods, led by Brahma, are expressed in you. You are everything, the Creator himself and the Orderer of the worlds. It is by your grace that all the gods live without worry or fear. After worshiping Mahadeva in this way, the sage also said, ‘O god of gods, grant me your grace so that my asceticism does not diminish.’ Then that joyful god replied to the reborn sage, saying, ‘Let your asceticism, O Brahmana, grow a thousandfold through my grace. And, O great sage, I will stay with you in this your sanctuary. Those who worship me while bathing in Saptasaraswata will be able to achieve everything in this life and the next. Undoubtedly, they will all reach the Saraswata region in the end.’ Having said this, Mahadeva vanished right then and there.”
“After visiting Saraswata, one should proceed to Ausanasa celebrated over the three worlds. There, O Bharata, the gods with Brahma at their head, and Rishis endued with wealth of asceticism, and the illustrious Kartikeya, were ever present during two twilights and the mid-day, impelled by the desire of doing good to Bhargava. There in that tirtha is another called Kapalamochana, which cleanseth from every sin. O tiger among men, bathing there one is cleansed from every sin. One should then proceed to the tirtha called Agni. Bathing there, O bull among men, one obtaineth the regions of agni and raiseth his own race (from lower regions). There in that tirtha is another, O chief of the Bharatas, that belongeth to Viswamitra. Bathing there, O best of men, one obtaineth the status of a Brahmana. Proceeding next to Brahmayoni in purity of body and with subdued soul, one obtaineth, O tiger among men, by bathing there, the abode of Brahma, and sanctifieth, without doubt, his own race to the seventh generation up and down. One should next proceed, O king, to the tirtha celebrated over the three worlds, which is called Prithudaka, belonging to Kartikeya. One should bathe there and occupy oneself in the worship of the Pitris and the gods. Whatever evil hath been committed, knowingly or unknowingly, by man or woman, impelled by human motives, is all destroyed, O Bharata, by a bath in that tirtha. Bathing there one obtaineth, too, the merit of the horse-sacrifice and heaven also. The learned have said that Kurukshetra is holy; that holier than Kurukshetra is the Saraswati; that holier than the Saraswati are all the tirthas together, and that holier than all the tirthas together is Prithudaka. He that engaged in the recitation of prayers casteth off his body at Prithudaka, which is the best of all tirthas, becometh an immortal. It hath been sung by Sanatkumara and by the high-souled Vyasa, and it is in the Vedas also, that one should, O king, go to Prithudaka, with subdued soul. O son of Kuru race, there is no tirtha which is superior to Prithudaka. Without doubt, that tirtha is purifying, holy and sin-destroying. O best of men, it hath been said by learned persons that men, however sinful, by bathing in Prithudaka, go to heaven. O best of the Bharatas, there in that tirtha is another called Madhusrava. Bathing there, O king, one obtaineth the merit of giving away a thousand kine. One should then proceed, O king, to that celebrated and sacred tirtha where the Saraswati uniteth with the Aruna. One that batheth there, having fasted for three nights, is cleansed of even the sin of slaying a Brahmana, and obtaineth also merit that is superior to that of either the Agnishtoma or Atiratra sacrifice, and rescueth his race to the seventh generation up and down. There in that tirtha is another, O perpetuator of the Kuru race, that is called Ardhakila. From compassion for the Brahmanas, that tirtha was made by Darbhi in days of old. Without doubt, by vows, by investiture of the sacred, by fasts, by rites and by Mantras, one becometh a Brahmana. O bull among men, it hath been seen, however, by learned persons of old that even one destitute of rites and Mantras, by only bathing in that tirtha becometh learned and endued with the merit of vows. Darbhi had also brought hither the four oceans. O best of men, one that batheth here, never meeteth with distress hereafter and obtaineth also the merit of giving away four thousand kine. One should next repair, O virtuous one, to the tirtha called Satasahasraka. Near to this is another called Sahasraka. Both are celebrated, and one that batheth in them, obtaineth the merit of giving away a thousand kine. Fasts and gifts there multiply a thousandfold. One should next proceed, O king, to the excellent tirtha called Renuka. One should bathe there and worship the Pitris and the gods. By this, cleansed from every sin, he obtaineth the merit of the Agnishtoma sacrifice. Bathing next in the tirtha called Vimochana with passions and senses under control, one is cleansed from all the sins generated by the acceptance of gifts. With senses under control and practising the Brahmacharya mode of life, one should next repair to the woods of Panchavati. By a sojourn thither, one earneth much virtue and becometh adored in the regions of the virtuous. One should next go to the tirtha of Varuna called Taijasa, blazing in effulgence of its own. There in that tirtha is the lord of Yoga, Sthanu himself, having for his vehicle the bull. He that sojourneth there, obtaineth success by worshipping the god of gods. It was there that the gods with Brahma at their head and Rishis endued with wealth of asceticism, installed Guha as the generalissimo of the celestials. To the east of that tirtha is another, O perpetuator of Kuru race, that is called Kuru tirtha. With senses under control and leading a Brahmacharya mode of life, he that bathes in Kuru-tirtha, becometh cleansed of all his sins and obtaineth the region of Brahma. With subdued senses and regulated diet one should next proceed to Svargadwara. Sojourning thither, one obtaineth the merit of the Agnishtoma sacrifice and goeth to the abode of Brahma. The pilgrim should then, O king, proceed to the tirtha called Anaraka. Bathing there, O king, one never meeteth with distress hereafter. There, O king, Brahma himself with the other gods having Narayana at their head, is ever present, O tiger among men! And, O royal son of the Kuru race, the wife also of Rudra is present there. Beholding the goddess, one never meeteth with distress hereafter. There in that tirtha O king, is also (an image of) Visweswara, the lord of Uma. Beholding the god of gods there, one is cleansed of all his sins. Beholding also (the image of) Narayana from whose navel had sprung the lotus, one blazeth forth, O royal represser of all foes, and goeth to the abode of Vishnu. O bull among men, he that batheth in the tirthas of all the gods, is exempted from every sorrow and blazeth forth like the Moon. The pilgrim should next proceed, O king, to Swastipura. By walking around that place, one obtaineth the merit of giving away a thousand kine. Arriving next at the tirtha called Pavana, one should offer oblations to the Pitris and the gods. By this, he obtaineth, O Bharata, the merit of the Agnishtoma sacrifice. Near to that is Ganga-hrada, and another, O Bharata, called Kupa. Thirty millions of tirthas, O king, are present in that Kupa. Bathing there, O king, a person obtaineth heaven. Bathing also in the Ganga-hrada and adoring Maheswara, one obtaineth the status of Ganapatya and rescueth his own race. One should next proceed to Sthanuvata, celebrated over the three worlds. Bathing there, O king, one obtaineth heaven. One should then proceed to Vadaripachana, the asylum of Vasishtha. Having tasted there for three nights, one should eat jujubes. He that liveth on jujubes for twelve years, and he that fasteth at the tirtha for three nights, acquireth merit that is eternal. Arriving then at Indramarga, O king, and fasting there for a day and night the pilgrim becometh adored in the abode of Indra. Arriving next at the tirtha called Ekaratra, a person that stayeth there for one night, with regulated vows and refraining from untruth, becometh adored in the abode of Brahma. One should next go, O king, to the asylum of Aditya—that illustrious god who is a mass of effulgence. Bathing in that tirtha celebrated over three worlds, and worshipping the god of light, one goeth to the region of Aditya and rescueth his own race. The pilgrim then, O king, bathing in the tirtha of Soma, obtaineth, without doubt, the region of Soma. One should next proceed, O virtuous one, to the most sacred tirtha of the illustrious Dadhicha, that sanctifying tirtha which is celebrated over the whole world. It was here that Angiras, that ocean of ascetic austerities belonging to the Saraswata race, was born, Bathing in that tirtha, one obtaineth the merit of the horse-sacrifice, and without doubt, gaineth also residence in the legion of Saraswati. With subdued senses and leading a Brahmacharya mode of life, one should next proceed to Kanyasrama. Residing there for three nights, O king, with subdued senses and regulated diet, one obtaineth a hundred celestial damsels and goeth also to the abode of Brahma. One should next, O virtuous one, proceed to the tirtha called Sannihati. Sojourning thither the gods with Brahma at their head and Rishis endued with wealth of asceticism earn much virtue. Bathing in the Saraswati during a solar eclipse, one obtaineth the merit of a hundred horse-sacrifices, and any sacrifice that one may perform there produceth merit that is eternal. Whatever tirthas exist on earth or in the firmament, all the rivers, lakes, smaller lakes, springs, tanks, large and small, and spots sacred to particular gods, without doubt, all come, O tiger among men, month after month, and mingle with Sannihati, O king of men! And it is because that all other tirthas are united together here, that this tirtha is so called. Bathing there and drinking of its water, one becometh adored in heaven. Listen now, O king, to the merit acquired by that mortal who performeth a Sraddha on the day of the new moon during a solar eclipse. The person that performeth a Sraddha there, after having bathed in that tirtha, obtaineth the merit that one earneth by properly celebrating a thousand horse-sacrifices. Whatever sins a man or woman committeth, are, without doubt, all destroyed as soon as one batheth in that tirtha. Bathing there one also ascendeth to the abode of Brahma on the lotus-coloured tar. Bathing next in Koti-tirtha, after having worshipped the Yaksha doorkeeper, Machakruka, one obtaineth the merit of giving away gold in abundance. Near to this, O best of the Bharatas, is a tirtha called Gangahrada. One should bathe there, O virtuous one, with subdued soul and leading a Brahmacharya mode of life. By this, one obtaineth merit that is greater than that of a Rajasuya and horse-sacrifices. The tirtha called Naimisha is productive of good on earth. Pushkara is productive of good in the regions of the firmament; Kurukshetra, however, is productive of good in respect of all the three worlds. Even the dust of Kurukshetra, carried by the wind, leadeth sinful men to a highly blessed state. They that reside in Kurukshetra, which lieth to the north of the Drishadwati and the south of the Saraswati, really reside in heaven. ‘I will go to Kurukshetra,’ ‘I will dwell in Kurukshetra,’ he that uttereth those words even once, becometh cleansed of all sins. The sacred Kurukshetra which is worshipped by Brahmarshis, is regarded as the sacrificial altar of the celestials. Those mortals that dwell there, have nothing to grieve for at any time. That which lieth between Tarantuka and Arantuka and the lakes of Rama and Machakruka is Kurukshetra. It is also called Samantapanchaka and is said to be the northern sacrificial altar of the Grandsire.’
After visiting Saraswata, you should head to Ausanasa, which is renowned throughout the three worlds. There, O Bharata, the gods, led by Brahma, the Rishis with their great ascetic power, and the renowned Kartikeya, are always present during the two twilight periods and midday, driven by the desire to do good for Bhargava. In that sacred area, there’s another tirtha called Kapalamochana, which purifies from all sins. O powerful one among men, bathing there will cleanse you from every sin. Then you should proceed to the tirtha called Agni. Bathing there, O strongest among men, you attain the realms of Agni and elevate your lineage. In that tirtha, there’s another, O leader of the Bharatas, that belongs to Viswamitra. Bathing there, O best of men, one achieves the status of a Brahmana. Next, with a pure body and a controlled mind, you should go to Brahmayoni; by bathing there, O brave one among men, you achieve the abode of Brahma, purifying your lineage for seven generations above and below. After that, O king, you should move to the globally recognized tirtha called Prithudaka, which belongs to Kartikeya. There, you should bathe and engage in worship of the Pitris and the gods. Any wrongdoing committed knowingly or unknowingly, by man or woman, driven by human impulses, is wiped away by bathing in that tirtha, O Bharata. By bathing there, one also receives the merit of a horse sacrifice and access to heaven. The learned have said that Kurukshetra is holy; even holier than Kurukshetra is Saraswati; holier than Saraswati are all the tirthas combined, and the holiest of all is Prithudaka. He who engages in reciting prayers sheds his body at Prithudaka, which is the best of all tirthas, and becomes immortal. It has been proclaimed by Sanatkumara and the great Vyasa, and it is also mentioned in the Vedas, that one should, O king, go to Prithudaka with a disciplined mind. O descendant of Kuru, there is no tirtha greater than Prithudaka. It undoubtedly purifies, is holy, and destroys sin. O noble one, learned individuals have said that sinful men, by bathing in Prithudaka, ascend to heaven. O foremost of the Bharatas, in that tirtha is another called Madhusrava. By bathing there, O king, one gains the merit of gifting a thousand cows. You should then head to the renowned and sacred tirtha where Saraswati merges with Aruna. He who bathes there after fasting for three nights is cleansed of the sin of killing a Brahmana and receives merit greater than that from either the Agnishtoma or Atiratra sacrifice, thus rescuing his lineage for seven generations above and below. In that tirtha is another, O preserver of the Kuru line, called Ardhakila. Out of compassion for the Brahmanas, that tirtha was created by Darbhi in ancient days. Indeed, by vows, sacred investiture, fasting, rituals, and mantras, one becomes a Brahmana. O strongest among men, it has been observed by learned sages that even one without rituals and mantras, merely by bathing in that tirtha, becomes wise and acquires the merit of vows. Darbhi also brought the four oceans here. O noble one, he who bathes here never faces distress afterward and also gains the merit of giving away four thousand cows. You should then travel, O virtuous one, to the tirtha called Satasahasraka. Nearby is another called Sahasraka. Both are famous, and one who bathes in them gains the merit of gifting a thousand cows. Fasting and donations there amplify a thousandfold. Next, O king, you should visit the esteemed tirtha named Renuka. Bathe there and worship the Pitris and the gods. By doing so, cleansed of all sin, one achieves the merit of the Agnishtoma sacrifice. Bathe next in the tirtha called Vimochana, controlling your passions and senses; there you will be purified from all sins arising from accepting gifts. With controlled senses and practicing a life of Brahmacharya, you should then go to the woods of Panchavati. Spending time there, one earns great virtue and is honored in the realms of the virtuous. You should then go to the tirtha of Varuna called Taijasa, shining with its own brilliance. There, in that tirtha, is the lord of Yoga, Sthanu himself, with a bull as his vehicle. He who stays there gains success by worshipping the god of all gods. It was there that the gods, with Brahma leading, and Rishis endowed with great ascetic power, installed Guha as the commander of the celestials. To the east of that tirtha is another, O renewer of the Kuru line, called Kuru tirtha. With controlled senses and living a life of Brahmacharya, he who bathes in Kuru tirtha is cleansed of all his sins and attains the realm of Brahma. With disciplined senses and a regulated diet, one should then proceed to Svargadwara. Spending time there, one acquires the merit of the Agnishtoma sacrifice and reaches the abode of Brahma. The traveler should then, O king, move to the tirtha called Anaraka. Bathing there, O king, one never experiences distress afterward. There, O king, Brahma himself is always present with the other gods, led by Narayana! And, O royal offspring of the Kuru race, Rudra's wife is present there too. By seeing the goddess, one never faces distress afterward. In that tirtha, O king, there is also (an image of) Visweswara, the lord of Uma. By seeing the supreme god there, one is cleansed of all sins. Seeing also (the image of) Narayana, from whose navel the lotus sprang, one shines forth, O noble master of all foes, and attains the abode of Vishnu. O strongest among men, he who bathes in the tirthas of all the gods is free from all sorrow and shines forth like the Moon. The traveler should then go, O king, to Swastipura. By walking around that place, one gains the merit of gifting a thousand cows. After arriving at the tirtha called Pavana, one should offer oblations to the Pitris and the gods. By this, O Bharata, he achieves the merit of the Agnishtoma sacrifice. Close to that is Ganga-hrada, and another, O Bharata, called Kupa. In that Kupa are thirty million tirthas. Bathing there, O king, a person attains heaven. Also, by bathing in Ganga-hrada and worshipping Maheswara, one gains the status of Ganapatya and rescues his lineage. Next, you should proceed to Sthanuvata, famed across the three worlds. Bathing there, O king, one ascends to heaven. Then you should go to Vadaripachana, the refuge of Vasishtha. After spending three nights there, one should eat jujubes. He who lives on jujubes for twelve years, and he who fasts at the tirtha for three nights, gains eternal merit. Then, arriving at Indramarga, O king, and fasting there for a day and night, the traveler is honored in the abode of Indra. After reaching the tirtha called Ekaratra, a person who stays there for one night, with proper vows and avoiding falsehood, becomes honored in the abode of Brahma. Next, O king, you should go to the refuge of Aditya—that illustrious god of light. Bathing in that tirtha, renowned throughout the three worlds, and worshipping the god of light, one enters the region of Aditya and liberates his own lineage. The traveler then, O king, by bathing in the tirtha of Soma, undoubtedly attains the region of Soma. You should then proceed, O virtuous one, to the most sacred tirtha of the illustrious Dadhicha, which is venerated across the world. It was here that Angiras, a sage of remarkable ascetic discipline from the Saraswata lineage, was born. Bathing in that tirtha, one gains the merit of the horse sacrifice and undoubtedly also resides in the company of Saraswati. With controlled senses and living a Brahmacharya lifestyle, you should next head to Kanyasrama. By residing there for three nights, O king, with self-controlled senses and a regulated diet, one gains a hundred celestial maidens and also reaches the abode of Brahma. Then, O virtuous one, proceed to the tirtha called Sannihati. Staying there causes the gods, led by Brahma, and the Rishis endowed with ascetic wealth, to gain great merit. Bathe in the Saraswati during a solar eclipse, and you will achieve the merit of a hundred horse sacrifices, and any sacrifice performed there yields eternal merit. All tirthas existing on earth or in the sky, all rivers, lakes, smaller bodies of water, springs, tanks, and spots sacred to specific gods, undoubtedly all come, O lion among men, month after month, and merge into Sannihati, O king of men! And because all other tirthas are combined here, this tirtha is named so. Bathing there and drinking its waters, one becomes honored in heaven. Now listen, O king, to the merit gained by a person who performs a Sraddha on the new moon day during a solar eclipse. The person who conducts a Sraddha there, after bathing in that tirtha, attains the merit equivalent to what one earns by correctly performing a thousand horse sacrifices. Any sins committed by a man or woman are, without a doubt, all erased as soon as one bathes in that tirtha. By bathing there, one also ascends to the abode of Brahma on the lotus-colored platform. After this, bathing in Koti-tirtha, after worshipping the Yaksha doorkeeper, Machakruka, one gains the merit of giving away abundant gold. Nearby, O best of the Bharatas, is a tirtha called Gangahrada. Bathe there, O virtuous one, with a calm soul and while following a life of Brahmacharya. By this, you will obtain a merit greater than that of Rajasuya and horse sacrifices. The tirtha called Naimisha brings good to the earth. Pushkara brings good to the realms above; however, Kurukshetra brings good to all three worlds. Even the dust of Kurukshetra, carried by the wind, elevates sinful individuals to a blessed state. Those who reside in Kurukshetra, which lies north of the Drishadwati and south of the Saraswati, truly reside in heaven. “I will go to Kurukshetra,” “I will dwell in Kurukshetra,” he who utters those words even once is cleansed of all sins. The sacred Kurukshetra, worshipped by Brahmarshis, is regarded as the sacrificial altar of the celestial beings. Those who dwell there have nothing to mourn at any time. What lies between Tarantuka and Arantuka and the lakes of Rama and Machakruka is Kurukshetra. It is also called Samantapanchaka and is regarded as the northern sacrificial altar of the Grandsire.
SECTION LXXXIV
“Pulastya said, ‘Then, O great king, one should proceed to the excellent tirtha of Dharma, where the illustrious god of justice had practised highly meritorious austerities. And it is for this that he made the spot a sacred tirtha and rendered it celebrated by his own name. Bathing there, O king, a virtuous man with concentrated soul certainly sanctifieth his family to the seventh generation. One should then repair, O king, to the excellent Jnanapavana. Sojourning thither, one obtaineth the merit of the Agnishtoma sacrifice, and goeth to the region of the Munis. Then, O monarch, a man should repair to the Saugandhika-vana. There dwell the celestials with Brahma at their head, Rishis endued with wealth of asceticism, the Siddhas, the Charanas, the Gandharvas, the Kinnaras and the serpents. As soon as one entereth these woods, he is cleansed of all his sins. Then, O king, should one repair to the sacred goddess Saraswati, known there as the goddess Plaksha, that best of streams and foremost of rivers. There should one bathe in the water issuing from an ant-hill. (Bathing there and) worshipping the Pitris and the gods, one obtaineth the merit of the horse-sacrifice. There existeth a rare tirtha called Isanadhyushita, lying from the ant-hill at the distance of six throws of a heavy stick. As seen in the Puranas, O tiger among men, bathing there a man obtaineth the merit of giving away a thousand Kapila kine and of the horse-sacrifice. Journeying next, O foremost of men, to Sugandha, and Satakumbha and Panchayaksha, a man becometh adored in heaven. Repairing to another tirtha there called Trisulakhata, one should bathe and set himself to worship the Pitris and the gods. Doing so, without doubt, one obtaineth, after death, the status of Ganapatya. One should next proceed, O king, to the excellent spot of the Goddess celebrated over the three worlds by the name of Sakamvari. There, for the space of a thousand celestial years, she of excellent vows, month after month, had subsisted upon herbs, O king of men! And attracted by their reverence for the Goddess, many Rishis with wealth of asceticism, came thither, O Bharata. and were entertained by her with herbs. And it is for this that they bestowed on her the name of Sakamvari. O Bharata, the man who arriveth at Sakamvari, with rapt attention and leading a Brahmacharya mode of life and passeth three nights there in purity and subsisting on herbs alone, obtaineth, at the will of the goddess, the merit of him that liveth upon herbs for twelve years. Then should one proceed to the tirtha called Suvarna, famed through the three worlds. There in days of old, Vishnu had paid his adorations to Rudra, for his grace, and obtaineth also many boons difficult of acquisition even by the gods. And, O Bharata, the gratified destroyer of Tripura said, ‘O Krishna, thou shalt, without doubt, be much beloved in the world, and the foremost of everything in the universe.’ Repairing thither, O king, and worshipping the deity having the bull for his mark, one obtaineth the merit of the horse-sacrifice as also the status of Ganapatya. One should next proceed to the tirtha of Dhumavati. Fasting there for three nights, one obtaineth, without doubt, all the wishes cherished by him. To the southern half of this spot of the Goddess, there is, O king, a tirtha called Rathavarta. One should, O virtuous one, go up to that place, with devout heart, and having his senses under control. By this, through the grace of Mahadeva, one attaineth to an exalted state. After walking round the place, one should, O bull of the Bharata race, proceed to the tirtha named Dhara, which, O thou of great wisdom, washeth off all sins. Bathing there, O tiger among men, a man is freed from every sorrow. One should then repair, O virtuous one, after bowing to the great mountain (Himavat), to the source of the Ganges, which is, without doubt, like the gate of heaven. There should one, with concentrated soul, bathe in the tirtha called Koti. By this, one obtaineth the merit of the Pundarika sacrifice, and delivereth his race. Residing one night there, one acquireth the merit of giving away a thousand kine. By offering oblations of water duly to the gods and the Pitris, at Saptaganga, Triganga and Sakravarta, (which are all there), becometh adored in the regions of the virtuous. Bathing next at Kanakhala, and fasting there for three nights, a person reapeth the merit of the horse-sacrifice and goeth to heaven. Then O lord of men, the pilgrim should repair to Kapilavata. Fasting for one night there, he obtaineth the merit of giving away a thousand kine. O king, there is a tirtha of the illustrious Kapila, king of the Nagas, that is celebrated, O thou best of Kurus, over all the worlds. Bathing there at the Nagatirtha one obtaineth, O king, the merit of giving away a thousand Kapila kine. One should next repair to the excellent tirtha of Santanu, called Lalitika. Bathing there, O king, one never sinketh into distress (hereafter). The man that bathes at the confluence of the Ganga and the Yamuna, obtains the merit of ten horse-sacrifices, and also rescues his race. One should next, O king, go to Sugandha, celebrated over the world. By this, cleansed of every sin, he becometh adored in the abode of Brahma. Then, O lord of men, the pilgrim should repair to Rudravarta. Bathing there, one ascendeth to heaven. Bathing at the confluence of the Ganga and the Saraswati, a person obtaineth the merit of the horse-sacrifice and also ascendeth to heaven. Proceeding next to Bhadrakarneswara and worshipping the gods duly, one, without sinking into distress, becometh adored in heaven. Then, O lord of men, the pilgrim should proceed to the tirtha called Kuvjamraka. By this he obtaineth the merit of giving away a thousand kine, and heaven also. Then, O king, the pilgrim should go to the Arundhativata. Proceeding thither with concentrated soul and practising the Brahmacharya vows, one that batheth in Samudraka and fasteth for three nights, obtaineth the merit of the horse-sacrifice and of giving away a thousand kine, and also rescueth his race. One should next proceed to Brahmavarta, with concentrated soul and practising the Brahmacharya vows. By this, one obtaineth the merit of the horse-sacrifice, and goeth to the region of Soma. The man that proceedeth to the Yamuna-prabhava, (the source of the Yamuna) and batheth there, obtaineth the merit of the horse-sacrifice and is worshipped in heaven. Arriving at Darvisankramana, that tirtha which is worshipped of the three worlds, a person obtaineth the merit of the horse-sacrifice and goeth to heaven. Repairing next to Sindhu-prabhava (the source of the Indus) which is worshipped by Siddhas and Gandharvas, and staying there for five nights, one obtaineth the merit of giving away gold in abundance. Proceeding next to the inaccessible tirtha called Vedi, one obtaineth the merit of the horse-sacrifice and ascendeth to heaven. Then, O Bharata, should one proceed to Rishikulya and Vasishtha. By visiting the latter, all orders attain to Brahmanhood. Repairing to Rishikulya and bathing there, and living a month upon herbs, and worshipping the gods and Pitris, one is cleansed of all his sins, and obtaineth the region of the Rishis. Proceeding next to Bhrigutunga a person acquireth the merit of the horse-sacrifice. Repairing then to Vipramoksha, one is freed from every sin. Proceeding then to the tirtha of Krittika and Magha, one, O Bharata, obtaineth the merit superior to that of the Agnishtoma and Atiratha sacrifices. The man who, repairing to the excellent tirtha called Vidya, batheth there in the evening, obtaineth proficiency in every kind of knowledge. One should next reside for one night at Mahasrama capable of destroying every sin, taking a single meal. By this, one obtains many auspicious regions, and delivers ten preceding and ten succeeding generations of his race. Dwelling next for a month of Mahalaya, and fasting there for three nights, one’s soul is cleansed of all sins and one acquires the merit of giving away gold in abundance. Proceeding next to Vetasika worshipped by the Grandsire, one obtaineth the merit of the horse-sacrifice and the state of Usanas. Going next to the tirtha called Sundarika, worshipped by the Siddhas, one obtaineth personal beauty as witnessed by the ancients. Proceeding next to Brahmani with subdued senses and observing the Brahmacharya vow, a person ascendeth to the region of Brahma on a lotus-hued car. One should repair next to the sacred Naimisha, worshipped by the Siddhas. There dwelleth for aye Brahma with the gods. By only purposing to go to Naimisha, half one’s sins are destroyed; by entering it, one is cleansed of all his sins. The pilgrim of subdued senses should stay at Naimisha for a month; for, O Bharata, all the tirthas of the earth are at Naimisha. Bathing there, with restrained senses and regulated fare, one obtains, O Bharata, the merit of the cow-sacrifice, and also sanctifies, O best of the Bharatas, his race for seven generations both upwards and downwards. He who renounceth his life at Naimisha by fasting, enjoyeth happiness in the heavenly regions. Even this is the opinion of the wise. O foremost of kings, Naimisha is ever sacred and holy. Proceeding next to Gangodbheda and fasting there for three nights, a man obtaineth the merit of the Vajapeya sacrifice, and becometh like unto Brahma himself. Journeying to the Saraswati, one should offer oblations unto the gods and the Pitris. By this, one certainly enjoyeth bliss in the regions called Saraswata. Then should one wend to Vahuda, with subdued soul and observing the Brahmacharya vow. Residing there for one night, one becometh adored in heaven, and obtaineth also, O Kaurava, the merit of the Devasatra sacrifice. Then should one repair to the holy Kshiravati, frequented by holier men. By worshipping the gods and the Pitris there, one obtains the merit of the Vajapeya sacrifice. Proceeding next to Vimalasoka, with subdued soul and observing the Brahmacharya vow, and residing there for one night, one is adored in heaven. One should next proceed to the excellent Gopratra in the Sarayu, whence Rama, O king, with all his attendants and animals, renouncing his body, ascended to heaven in consequence of the efficacy of the tirtha alone. Bathing in that tirtha, O Bharata, one’s soul, through Rama’s grace, and by virtue of his own deeds, being cleansed of all sins, one becometh adored in heaven. O Bharata! Proceeding next, O son of the Kuru race, to the Rama-tirtha on the Gomati, and bathing there, one obtaineth the merit of the horse-sacrifice, and sanctifieth also his own race. There, O bull of the Bharata race, is another tirtha called Satasahasrika. Bathing there, with restrained senses and regulated diet, a person reapeth, O bull of Bharata race, the merit of giving away a thousand kine. Then should one, O king, go to the unrivalled tirtha called Bhartristhana. By this, a person obtaineth the merit of the horse-sacrifice. Bathing next in the tirtha called Koti, and worshipping Kartikeya, a man reapeth, O king, the merit of giving away a thousand kine, and acquireth great energy. Proceeding next to Varanasi, and worshipping the god having the bull for his mark, after a bath in the Kapilahrada, one obtaineth the merit of the Rajasuya sacrifice. Repairing then, O perpetuator of the Kuru race, to the tirtha called Avimukta, and beholding there the god of gods, the pilgrim, from such sight alone, is immediately cleansed of even the sin of slaying a Brahmana. By renouncing one’s life there, one obtaineth deliverance. Arriving next, O king, at the rare tirtha called Markandeya celebrated over the world and situated at the confluence of the Ganges, a person obtaineth the merit of Agnishtoma sacrifice, and delivereth his race. Sojourning next to Gaya, with subdued senses and observing the Brahmacharya vow, one obtaineth the merit of the horse-sacrifice and also rescueth his race. There in that tirtha is the Akshaya-vata, celebrated over the three worlds. Whatever is offered there to the Pitris is said to become inexhaustible. Bathing there at the Mahanadi, and offering oblations to the gods and the Pitris, a man acquireth eternal regions, and also rescueth his race. Proceeding then to Brahma-sara that is adorned by the woods of Dharma, and passing one night there, a man attaineth to the region of Brahma. In that lake, Brahma had raised a sacrificial pillar. By walking round this pillar, a person acquireth the merit of the Vajapeya sacrifice. One should next, O mighty monarch, go to Denuka celebrated over the world. Staying there for one night and giving away sesame and kine, one’s soul being cleansed from every sin, one ascendeth, without doubt to the region of Soma. There, O king, on the mountains, the cow called Kapila used to range with her calf. There is little doubt, of this, O Bharata, the hoof-marks, of that cow and her calf are seen there to this day. By bathing in those hoof-prints, O foremost of monarchs, whatever sin a man may have incurred is, O Bharata, washed away. Then should one go to Gridhravata, the spot consecrated to the trident-bearing god. Approaching the deity having the bull for his mark one should rub himself with ashes. If a Brahmana, he obtains the merit of observing the twelve year’s vow and if belonging to any of the other orders, he is freed from all his sins. One should next proceed to the Udyanta mountains, resounding with melodious notes. There, O bull of the Bharata race, is still seen the foot-print of Savitri. The Brahmana of rigid vows, who sayeth his morning, noon and evening prayers there, obtaineth the merit of performing that service for twelve years. There, O bull of the Bharata race, is the famous Yonidwara. Repairing thither, a person becometh exempted from the pain of rebirth. The person that stayeth at Gaya during both the dark and lighted fortnights, certainly sanctifieth, O king, his own race up and down to the seventh generation. One should wish for many sons so that even one may go to Gaya, or celebrate the horse-sacrifice, or offer a nila bull. Then, O king, the pilgrim should proceed to Phalgu. By this, he obtains the merit of horse-sacrifice, and acquires great success. O king, one should repair then, with subdued soul, to Dharmaprishta. There, O foremost of warriors, dwelleth Dharma for aye. Drinking of the water of a well which is there, and purifying one’s self by a bath, he that offereth oblations to the gods and the Pitris is cleansed of all his sins and ascendeth to heaven. There in that tirtha is the hermitage of the great Rishi Matanga of soul under complete control. By entering that beautiful asylum capable of soothing fatigue and sorrow, one earneth the merit of the Gavayana sacrifice, and by touching (the image of) Dharma which is there, one obtaineth the fruit of the horse-sacrifice. One should next go, O king, to the excellent tirtha called Brahmasthana. Approaching Brahma, that bull among male beings, who is there, one acquireth, O mighty monarch, the merit of the Rajasuya and horse-sacrifices. The pilgrim should then repair to Rajasuya, O king of men! Bathing there, one liveth (in heaven) as happily as (the Rishi) Kakshiyan. After purifying himself, one should partake there of the offerings daily made unto the Yakshini. By this, one is freed from the sin of even slaying a Brahmana, through the Yakshini’s grace. Proceeding next to Maninaga, one obtains the merit of giving away a thousand kine. O Bharata, he that eateth anything relating to the tirtha of Maninaga, if bitten by a venomous snake, doth not succumb to its poison. Residing there for one night, one is cleansed of one’s sins. Then should one proceed to the favourite wood of the Brahmarshi Gautama. There bathing in the lake of Ahalya, one attaineth to an exalted state. Beholding next the image of Sree, one acquireth great prosperity. There in that tirtha is a well celebrated over the three worlds. Bathing in it, one obtaineth the merit of the horse-sacrifice. There also existeth a well sacred to the royal Rishi Janaka, which is worshipped by the gods. Bathing in the well, one ascendeth to the region of Vishnu. Then should one repair to Vinasana that destroys every sin. By a sojourn thither, one obtaineth the merit of the Vajapeya sacrifice, and goeth also to the region of Soma. Proceeding next to Gandaki which is produced by the waters of every tirtha, a person acquireth the merit of the Vajapeya sacrifice, and ascendeth also to the solar region. Proceeding next to the Visala, that river celebrated over the three worlds, one obtaineth the merit of the Agnishtoma sacrifice and ascendeth also to heaven. Repairing then, O virtuous one, to the woody seat of ascetics that is called Adhivanga, one obtains, without doubt, great happiness amongst the Guhyakas. Proceeding next to the river Kampana, visited by the Siddhas, one obtaineth the merit of the Pundarika sacrifice, and ascendeth also to heaven. Arriving then, O lord of earth, at the stream called Maheswari, one obtaineth the merit of the horse-sacrifice and also rescueth his own race. Repairing next to the tank of the celestials, one earneth immunity from misfortune, and also the merit of the horse-sacrifice. One should next go to Somapada, with subdued soul and leading a Brahmacharya mode of life. Bathing in Maheswarapada that is there, one reapeth the merit of the horse-sacrifice. There in that tirtha, O bull of the Bharata race, it is well known that ten millions of tirthas exist together. A wicked Asura in the shape of a tortoise had, O foremost of monarchs, been carrying it away when the powerful Vishnu recovered it from him. There in that tirtha should one perform his ablutions, for by this he acquireth the merit of the Pundarika sacrifice and ascendeth also to the region of Vishnu. Then, O best of kings, should one proceed to the place of Narayana, where, O Bharata, Narayana is ever present and dwelleth for aye. There the gods with Brahma at their head, Rishis endued with wealth of asceticism, the Adityas, the Vasus, and the Rudras, all adore Janardana, in that tirtha, and Vishnu of wonderful deeds hath become known as Salagrama. Approaching the eternal Vishnu, that lord of the three worlds, that giver of boons, one obtaineth the merit of the horse-sacrifice, and goeth to the region of Vishnu. There in that place, O virtuous one, is a well, capable of destroying every sin. The four seas are ever present in that well. He that bathes in it, O king, will have immunity from misfortune. Beholding (the image of) the boon-giving, eternal, and fierce Mahadeva who is there, one shineth, O king, like the moon emerged from the cloud. Bathing then in Jatismara, with pure mind and subdued senses, one acquireth, without doubt, the recollections of his former life. Proceeding then to Maheswarapura, and worshipping the god having the bull for his mark, fasting the while, one obtaineth, without doubt, the fruition of all his desires. Repairing then to Vamana that destroys every sin, and beholding the god Hari, one acquireth exemption from every misfortune. One should next go to the asylum of Kusika that is capable of removing every sin. Repairing then to the river Kausika that cleanseth from even great sins, one should bathe in it. By this one obtaineth the merit of Rajasuya sacrifice. One should next, O foremost of kings, proceed to the excellent woods of Champaka. By spending there one night, one acquireth the merit of giving away a thousand kine. Arriving next at Jyeshthila, that tirtha of rare worth, and passing one night there, one reapeth the fruit of the gift of a thousand kine. Beholding there (the image of) Visweswara of great splendour, with his consort the goddess, a person obtaineth, O bull among men, the region of Mitra-Varuna. By fasting there for three nights, a man acquireth the merit of the Agnishtoma sacrifice. By visiting Kanya-samvedya, with senses restrained and regulated fare, one acquireth, O bull among men, the region of Manu, the lord of creation. Rishis of rigid vows have said that he that giveth away rice or maketh any gift at the tirtha called Kanya, rendereth such gift eternal. Arriving next at Nischira celebrated over the three worlds, one obtaineth the merit of the horse-sacrifice and goeth to the legion of Vishnu. O king, those that give away at the confluence of the Nischira, ascend to the blessed region of Brahma. There in that tirtha is the asylum of Vasishtha that is known over the three worlds. Bathing there, one obtaineth the merit of the Vajapeya sacrifice. Proceeding next to Devakuta that is resorted to by celestial Rishis, one acquireth the merit of the horse-sacrifice, and also delivereth his race. Then should one, O king, go to the lake of the Muni Kausika, where Kusika’s son, Viswamitra, obtained high success. Bathing there, a person acquireth the merit of the Vajapeya sacrifice. There, O hero, at Kausika, should one reside for a month, O bull of the Bharata race! By a month’s residence there, one reapeth the merit of the horse-sacrifice. He that resideth at the best of tirthas called Maha-hrada, enjoys immunity from misfortune, and also obtains the merit of giving away gold in abundance. Beholding next Kartikeya who dwelleth at Virasrama, a man certainly reapeth the fruit of the horse-sacrifice. Proceeding then to Agnidhara celebrated over the three worlds, and beholding there after a bath the eternal and boon-giving Vishnu, that god of gods, one obtaineth the merit of the Agnishtoma sacrifice. Proceeding next to the Grandsire’s tank near the snowcapped of mountains, and bathing in it, a man obtains the merit of the Agnishtoma sacrifice. Falling from the Grandsire’s tank, is that world-sanctifying (stream), celebrated over the three worlds, called Kumara-Dhara. Bathing there, one regardeth himself as having all his purposes fulfilled. Fasting in that tirtha for three days, one is even cleansed from the sin of slaying a Brahmana. The pilgrim should next, O virtuous one, proceed to the peak of the great goddess Gauri, famed over the three worlds. Ascending it, O best of men, one should approach Stana-Kunda. By touching the waters of Stana-Kunda, a person obtaineth the merit of the Vajapeya sacrifice. Bathing in that tirtha and worshipping the gods and Pitris, one acquireth the merit of the horse-sacrifice and also ascendeth to the region of Indra. Arriving next at the well of Tamraruna, that is frequented by the gods, one acquireth, O lord of men, the merit that attaches to human sacrifice. Bathing next at the confluence of the Kirtika with the Kausiki and the Aruna, and fasting there for three nights a man of learning is cleansed of all his sins. Proceeding next to the tirtha called Urvasi, and then to Somasrama, a wise man by bathing next at Kumbhakarnasrama becometh adored in the world. The ancients knew that by touching the waters of Kokamukha, with steady vows and leading Brahmacharya mode of life, the memory of one’s former life is revived. Arriving next with speed to the river called Nanda a regenerate one becometh freed from all his sins and ascendeth with soul under control to Indra’s region. Proceeding next to the island called Rishabha, that is destructive of cranes, and bathing in the Saraswati, an individual blazeth forth in heaven. Proceeding next to the tirtha called Auddalaka frequented by Munis, and bathing there one is cleansed of all his sins. Repairing next to the sacred tirtha called Dharma that is visited by Brahmarshis, one acquireth the merit of the Vajapeya sacrifice and becometh respected in heaven. Proceeding next to Champa and bathing in the Bhagirathi he that sojourneth to Dandaparna, acquireth the merit of giving away a thousand kine. Then should one proceed to the sacred Lalitika that is graced by the presence of the virtuous. By this one acquireth the merit of the Rajasuya sacrifice and is regarded in heaven.”
“Pulastya said, ‘Then, O great king, one should go to the sacred tirtha of Dharma, where the revered god of justice practiced intense austerities. It is because of this that he made the place a holy site and honored it with his own name. Bathing there, O king, a virtuous person with a focused mind certainly purifies their family for seven generations. After that, O king, one should head to the revered Jnanapavana. Staying there, one gains the merit of the Agnishtoma sacrifice and reaches the realm of the Munis. Then, O monarch, a person should go to the Saugandhika-vana. There reside the celestials, led by Brahma, along with the Rishis endowed with the wealth of asceticism, the Siddhas, the Charanas, the Gandharvas, the Kinnaras, and the serpents. As soon as one enters these woods, they are cleansed of all sins. Then, O king, one should visit the sacred goddess Saraswati, known as the goddess Plaksha there, the best of streams and the foremost of rivers. One should bathe in the water that comes from an ant-hill. By bathing there and worshiping the Pitris and the gods, one obtains the merit of the horse-sacrifice. There is a rare tirtha called Isanadhyushita, located six throws of a heavy stick away from the ant-hill. As mentioned in the Puranas, O noble one, bathing there grants a person the merit of giving away a thousand Kapila kine and performing the horse-sacrifice. Next, O foremost of men, journey to Sugandha, and Satakumbha and Panchayaksha, where a person becomes honored in heaven. Then, O best of men, one should go to another tirtha called Trisulakhata, where they should bathe and worship the Pitris and the gods. By doing so, undoubtedly, one will attain the status of Ganapatya after death. Next, O king, one should proceed to the excellent spot of the Goddess, celebrated across the three worlds as Sakamvari. There, for a thousand celestial years, she of great vows, subsisted solely on herbs, O king of men! Many Rishis with great asceticism, attracted by their reverence for the Goddess, came there, O Bharata, and she entertained them with herbs. This is why they named her Sakamvari. O Bharata, a person who arrives at Sakamvari, with rapt attention and leading a Brahmacharya life, and remains there for three nights in purity, surviving only on herbs, attains, by the will of the goddess, the merit of one who lives on herbs for twelve years. One should then go to the tirtha called Suvarna, known throughout the three worlds. Once upon a time, Vishnu had worshiped Rudra there for his grace and received many difficult-to-obtain boons from the gods. And, O Bharata, the pleased destroyer of Tripura said, ‘O Krishna, you will undoubtedly be cherished in the world and be the foremost of everything in the universe.’ By going there, O king, and worshiping the deity with the bull as his emblem, one attains the merit of the horse-sacrifice as well as the status of Ganapatya. Next, one should go to the tirtha of Dhumavati. Fasting there for three nights, one will certainly obtain all their wishes. In the southern part of this area of the Goddess, there is a tirtha known as Rathavarta. O virtuous one, one should go to that place with a devoted heart and controlled senses. Through the grace of Mahadeva, one will achieve an exalted state. After making a circuit of the place, O best among the Bharatas, proceed to the tirtha named Dhara, which, O wise one, washes away all sins. Bathing there, O noble one, a person is freed from all sorrow. After bowing to the great mountain (Himavat), one should make their way to the source of the Ganges, which is undoubtedly like the gateway to heaven. There, with a focused mind, one should bathe in the tirtha called Koti. By doing so, one obtains the merit of the Pundarika sacrifice and liberates their lineage. Residing there for one night, one acquires the merit of giving away a thousand kine. By offering water oblations to the gods and the Pitris at Saptaganga, Triganga, and Sakravarta, one is honored in the realms of the virtuous. After bathing at Kanakhala and fasting there for three nights, a person gains the merit of the horse-sacrifice and ascends to heaven. Then, O lord of men, the pilgrim should head to Kapilavata. Fasting there for one night, they gain the merit of giving away a thousand kine. O king, there is a tirtha of the illustrious Kapila, king of the Nagas, which is renowned throughout the worlds. Bathing at the Nagatirtha there, one, O king, acquires the merit of giving away a thousand Kapila kine. Next, one should go to the excellent tirtha of Santanu, called Lalitika. Bathing there, O king, one never falls into distress in the future. The person who bathes at the confluence of the Ganga and the Yamuna obtains the merit of ten horse-sacrifices and rescues their lineage. Next, O king, go to Sugandha, which is celebrated around the world. By this, they are cleansed of all sins and revered in the abode of Brahma. Then, O lord of men, the pilgrim should visit Rudravarta. Bathing there, one ascends to heaven. Bathing at the confluence of the Ganga and the Saraswati grants a person the merit of the horse-sacrifice and also leads them to heaven. After going to Bhadrakarneswara and duly worshiping the gods, one, without falling into distress, becomes honored in heaven. Then, O lord of men, the pilgrim should proceed to the tirtha called Kuvjamraka. By this, they acquire the merit of giving away a thousand kine and reach heaven as well. Then, O king, the pilgrim should visit the Arundhativata. Going there with a focused mind and practicing the Brahmacharya vows, a person who bathes in Samudraka and fasts for three nights obtains the merit of the horse-sacrifice and giving away a thousand kine, also rescuing their lineage. Next, one should go to Brahmavarta, with a focused mind and practicing the Brahmacharya vows. By doing this, one gains the merit of the horse-sacrifice and reaches the region of Soma. A person who goes to the Yamuna-prabhava, (the source of the Yamuna) and bathes there, acquires the merit of the horse-sacrifice and is worshipped in heaven. Upon reaching Darvisankramana, that tirtha which is honored by the three worlds, a person earns the merit of the horse-sacrifice and ascends to heaven. After going to Sindhu-prabhava (the source of the Indus), which is worshipped by Siddhas and Gandharvas, and staying there for five nights, one gains the merit of giving away gold in abundance. Next, going to the inaccessible tirtha called Vedi, one obtains the merit of the horse-sacrifice and ascends to heaven. Then, O Bharata, one should go to Rishikulya and Vasishtha. By visiting the latter, all orders attain Brahmanhood. After going to Rishikulya, bathing there, living a month on herbs, and worshipping the gods and Pitris, one is cleansed of all sins and reaches the region of the Rishis. Next, going to Bhrigutunga, one gains the merit of the horse-sacrifice. After going to Vipramoksha, one is freed from every sin. Then going to the tirtha of Krittika and Magha, one, O Bharata, gains merit superior to that of the Agnishtoma and Atiratha sacrifices. The person who, going to the excellent tirtha called Vidya, bathes there in the evening, acquires proficiency in every kind of knowledge. One should next stay for one night at Mahasrama, capable of removing every sin, taking only a single meal. By doing this, one acquires many auspicious regions and delivers ten generations before and after of their lineage. Later, spending a month of Mahalaya and fasting for three nights, one’s soul is cleansed of all sins and one acquires the merit of giving away gold in abundance. Then, going to Vetasika, worshipped by the Grandsire, one gains the merit of the horse-sacrifice and the status of Usanas. Next, going to the tirtha called Sundarika, honored by the Siddhas, one acquires beauty as seen in ancient times. Next, going to Brahmani with controlled senses and observing the Brahmacharya vow, a person ascends to the realm of Brahma on a lotus-colored vehicle. Next, one should go to the sacred Naimisha, revered by the Siddhas. There, Brahma resides with the gods forever. Just planning to go to Naimisha destroys half of one’s sins; by entering it, one is cleansed of all sins. The pilgrim who controls their senses should stay at Naimisha for a month; for, O Bharata, all the tirthas of the earth are in Naimisha. Bathing there, with controlled senses and regulated diet, one receives, O Bharata, the merit of the cow-sacrifice, sanctifying their lineage for seven generations both upwards and downwards. He who renounces their life at Naimisha by fasting enjoys happiness in the heavenly realms. This is the view of the wise. O foremost of kings, Naimisha is forever sacred and holy. After going to Gangodbheda and fasting there for three nights, one obtains the merit of the Vajapeya sacrifice and becomes like Brahma himself. Traveling to Saraswati, one should offer oblations to the gods and the Pitris. By doing so, one certainly enjoys bliss in the regions known as Saraswata. Then one should head to Vahuda with a controlled mind and observing the Brahmacharya vow. Staying there for one night leads to being honored in heaven, and one also gains, O Kaurava, the merit of the Devasatra sacrifice. Then proceed to the holy Kshiravati, frequented by the holiest. By worshipping the gods and the Pitris there, one obtains the merit of the Vajapeya sacrifice. Next, go to Vimalasoka, with a controlled mind and the Brahmacharya vow, and stay there for one night to be honored in heaven. Next, one should go to the excellent Gopratra in the Sarayu, from where Rama, O king, with all his attendants and animals, left his body and ascended to heaven due to the power of that tirtha alone. Bathing in that tirtha, O Bharata, through Rama’s grace and by their actions, one’s soul is cleansed of all sin and they become honored in heaven. O Bharata! Going next, O son of the Kuru race, to the Rama-tirtha on the Gomati, and bathing there, one obtains the merit of the horse-sacrifice and also purifies their lineage. There, O best of the Bharata race, is another tirtha called Satasahasrika. Bathing there, with controlled senses and regulated diet, a person receives, O best of the Bharata race, the merit of giving away a thousand kine. After that, O king, one should go to the unparalleled tirtha called Bhartristhana. By doing so, a person gains the merit of the horse-sacrifice. Then bathing next in the tirtha called Koti and worshipping Kartikeya, one receives, O king, the merit of giving away a thousand kine and acquires great energy. Next, going to Varanasi and worshipping the god with the bull as his mark, after bathing in the Kapilahrada, one receives the merit of the Rajasuya sacrifice. After that, O perpetuator of the Kuru race, going to the tirtha called Avimukta, and seeing the god of gods there, the pilgrim, by just this sight alone, is immediately cleansed of even the sin of killing a Brahmana. By renouncing one’s life there, one achieves liberation. Upon arriving at the unique tirtha called Markandeya, famous throughout the world and located at the confluence of the Ganges, a person receives the merit of the Agnishtoma sacrifice and liberates their lineage. After visiting Gaya, with controlled senses and following the Brahmacharya vow, one obtains the merit of the horse-sacrifice and also rescues their lineage. In that tirtha lies the Akshaya-vata, known throughout the three worlds. Everything offered there to the Pitris is said to become inexhaustible. Bathing at the Mahanadi and making oblations to the gods and the Pitris there, a person attains eternal regions and also rescues their lineage. Then proceeding to Brahma-sara, adorned by the forests of Dharma, and spending one night there, one reaches the region of Brahma. In that lake, Brahma had raised a sacrificial pillar. By going around this pillar, a person gains the merit of the Vajapeya sacrifice. Next, O mighty monarch, go to Denuka, celebrated throughout the world. Staying there for one night and giving away sesame and kine, one is cleansed of all sins and ascends to the region of Soma without doubt. There, O king, on the mountains, the cow called Kapila used to roam with her calf. There is no doubt about this, O Bharata; the hoofprints of that cow and her calf can still be seen today. Bathing in those hoofprints, O foremost of kings, any sin accumulated is washed away, O Bharata. Then one should proceed to Gridhravata, a place sacred to the trident-bearing god. Approaching the deity with the bull emblem, one should rub themselves with ashes. If a Brahmana, they gain the merit of the twelve-year vow; if belonging to any other order, they are freed from all sins. Next, one should go to the Udyanta mountains, filled with melodious sounds. There, O best among the Bharata race, is still seen the footprint of Savitri. The Brahmana of strict vows, who performs their morning, noon, and evening prayers there, earns the merit of performing that service for twelve years. There, O best among the Bharata race, is the famous Yonidwara. Upon reaching it, a person is exempted from the pains of rebirth. A person that stays at Gaya during both dark and light fortnights indeed sanctifies, O king, their lineage for seven generations above and below. One should wish for many sons so that at least one may go to Gaya, celebrate the horse-sacrifice, or offer a nila bull. Then, O king, the pilgrim should proceed to Phalgu. By doing this, they obtain the merit of the horse-sacrifice and achieve great success. O king, one should then go to Dharmaprishta with a controlled mind. There, O foremost of warriors, Dharma resides forever. Drinking water from a well located there and purifying oneself through bathing, whoever offers oblations to the gods and the Pitris is cleansed of all their sins and ascends to heaven. There in that tirtha is the hermitage of the great Rishi Matanga, who has complete control over his soul. By entering that beautiful sanctuary, which soothes fatigue and sorrow, one gains the merit of the Gavayana sacrifice, and by touching (the image of) Dharma that is there, one obtains the fruit of the horse-sacrifice. Next, one should go, O king, to the excellent tirtha called Brahmasthana. Approaching Brahma, the foremost among beings there, one, O mighty monarch, gains the merit of both the Rajasuya and horse sacrifices. The pilgrim should then head to Rajasuya, O king of men! Bathing there, they live (in heaven) as happily as (the Rishi) Kakshiyan. After purifying themselves, one should partake of the offerings made daily to the Yakshini. By doing this, they are freed from the sin of even killing a Brahmana, through the Yakshini’s grace. Then, heading to Maninaga, one gains the merit of giving away a thousand kine. O Bharata, whoever eats anything related to the tirtha of Maninaga, if bitten by a venomous snake, does not succumb to its poison. By staying there for one night, one is cleansed of their sins. Then, one should go to the favorite woods of the Brahmarshi Gautama. There, bathing in the lake of Ahalya, one attains an exalted state. After seeing the image of Sree, one acquires great prosperity. In that tirtha is a well known throughout the three worlds. Bathing in it, one receives the merit of the horse-sacrifice. There also exists a well sacred to the royal Rishi Janaka, which is worshipped by the gods. Bathing in that well, one ascends to the realm of Vishnu. Next, one should go to Vinasana, which destroys every sin. By staying there, one receives the merit of the Vajapeya sacrifice and also ascends to the region of Soma. Then, heading next to Gandaki, which is produced by the waters of every tirtha, a person gains the merit of the Vajapeya sacrifice and ascends to the solar region. Next, going to Visala, that river celebrated throughout the three worlds, one acquires the merit of the Agnishtoma sacrifice and also ascends to heaven. Afterward, O virtuous one, going to the wooded seat of ascetics called Adhivanga, one undoubtedly achieves great happiness among the Guhyakas. Following that, when arriving at the Kampana river, visited by the Siddhas, one gains the merit of the Pundarika sacrifice and also ascends to heaven. Upon reaching, O lord of earth, the stream called Maheswari, one attains the merit of the horse-sacrifice and also rescues their lineage. After going to the celestial tank, one earns immunity from misfortunes and also the merit of the horse-sacrifice. The next stop should be Somapada, with a controlled mind while leading a Brahmacharya life. Bathing in Maheswarapada there, one gains merit from the horse-sacrifice. In that tirtha, O best among the Bharata race, it is well-known that ten million tirthas exist together. A wicked Asura in the form of a tortoise was, O foremost of kings, taking it away when the powerful Vishnu recovered it from him. In that tirtha, one should perform their ablutions because by doing so, they acquire the merit of the Pundarika sacrifice and also ascend to the region of Vishnu. Then, O best of kings, one should go to the place of Narayana, where, O Bharata, Narayana is always present and resides forever. There the gods, led by Brahma, the Rishis rich in asceticism, the Adityas, the Vasus, and the Rudras, all worship Janardana, in that tirtha, and Vishnu, known for his wondrous deeds, has become famous as Salagrama. Approaching the eternal Vishnu, the lord of the three worlds, the giver of boons, one gains the merit of the horse-sacrifice and reaches the region of Vishnu. In that place, O virtuous one, is a well that can erase all sins. The four seas are always present in that well. Anyone who bathes in it, O king, will gain immunity from misfortune. Upon seeing (the image of) the boon-giving, eternal, and fierce Mahadeva who is there, one shines, O king, like the moon emerging from the cloud. Bathing then in Jatismara, with a pure mind and controlled senses, one undoubtedly gains the memories of former lives. Next, going to Maheswarapura, and worshipping the god represented by the bull, while fasting, one certainly gets all their wishes fulfilled. After that, going to Vamana, who eradicates every sin, and seeing the god Hari, one acquires exemption from every misfortune. One should then proceed to the asylum of Kusika, which has the power to remove all sins. After reaching the river Kausika, which cleanses from even great sins, one should bathe there. By doing this, one gains the merit of Rajasuya sacrifice. Then, O foremost of kings, one should go to the excellent woods of Champaka. By spending one night there, one acquires the merit of giving away a thousand kine. After arriving at Jyeshthila, that tirtha of great worth, and passing one night there, one reaps the reward of the gift of a thousand kine. Seeing there (the image of) Visweswara, full of splendor, with his consort, the goddess, a person obtains, O best among men, the region of Mitra-Varuna. By fasting there for three nights, a person acquires the merit of the Agnishtoma sacrifice. By visiting Kanya-samvedya, with controlled senses and regulated diet, one acquires, O best among men, the region of Manu, the lord of creation. Rishis with strict vows have stated that whoever gives rice or makes any donation at the tirtha called Kanya, ensures that such a donation is eternal. After arriving at Nischira, celebrated throughout the three worlds, one obtains the merit of the horse-sacrifice and reaches the legion of Vishnu. O king, those who give at the confluence of the Nischira ascend to the blessed region of Brahma. Within that tirtha is the asylum of Vasishtha, known throughout the three worlds. Bathing there, one obtains the merit of the Vajapeya sacrifice. After that, traveling to Devakuta, frequented by celestial Rishis, one acquires the merit of the horse-sacrifice and also liberates their lineage. Then, one should go to the lake of the sage Kausika, where Kusika’s son, Viswamitra, gained high success. Bathing there, a person gains the merit of the Vajapeya sacrifice. There, O hero, at Kausika, one should stay for a month, O best of the Bharata race! By residing there for a month, one receives the merit of the horse-sacrifice. Anyone who stays at the best of tirthas, called Maha-hrada, enjoys immunity from misfortune and also gains the merit of giving away gold in abundance. Upon seeing Kartikeya who is in Virasrama, one surely receives the rewards of the horse-sacrifice. After proceeding to Agnidhara, known throughout the three worlds, and seeing there after a bath the eternal and boon-giving Vishnu, the god of gods, one obtains the merit of the Agnishtoma sacrifice. Traveling then to the Grandsire’s tank near the snowcapped mountains, and bathing in it, one acquires the merit of the Agnishtoma sacrifice. Falling from the Grandsire’s tank is that world-purifying (stream), known across the three worlds, called Kumara-Dhara. By bathing there, one considers that all their wishes have been fulfilled. Fasting in that tirtha for three days, one is even cleansed from the sin of killing a Brahmana. The pilgrim should next, O virtuous one, proceed to the peak of the great goddess Gauri, famed throughout the three worlds. Upon ascending it, O best of men, one should approach Stana-Kunda. By touching the waters of Stana-Kunda, a person acquires the merit of the Vajapeya sacrifice. Bathing in that tirtha and worshipping the gods and Pitris, one gains the merit of the horse-sacrifice and also ascends to the region of Indra. Arriving at the well of Tamraruna, which is frequented by the gods, one obtains, O lord of men, the merit associated with human sacrifice. After bathing at the confluence of Kirtika with Kausiki and Aruna, and fasting there for three nights, a learned man is cleansed of all sins. Following that, going to the tirtha called Urvasi, and then to Somasrama, a wise man by bathing next at Kumbhakarnasrama becomes honored in the world. The ancients knew that by touching the waters of Kokamukha, with firm vows and following the Brahmacharya lifestyle, one’s memory of previous lives is awakened. After reaching quickly the river called Nanda, a regenerate person is freed from all sins and ascends with a controlled mind to Indra’s region. After going to the island of Rishabha, which destroys cranes, and bathing in the Saraswati, an individual shines in heaven. After that, going to the tirtha called Auddalaka, often visited by Munis, and bathing there, one is cleansed of all sins. Then, moving to the sacred tirtha named Dharma, visited by Brahmarshis, one gains the merit of the Vajapeya sacrifice and is respected in heaven. After reaching Champa and bathing in the Bhagirathi, whoever sojourns at Dandaparna obtains the merit of giving away a thousand kine. Then one should proceed to the sacred Lalitika, favored by the virtuous. By doing so, one gains the merit of the Rajasuya sacrifice and is revered in heaven.’”
SECTION LXXXV
“Pulastya said, ‘Arriving next at the excellent tirtha called Samvedya in the evening, and touching its waters, one surely obtaineth knowledge. Created a tirtha in days of yore by Rama’s energy, he that proceedeth to Lauhitya obtaineth the merit of giving away gold in abundance. Proceeding next to the river Karatoya, and fasting there for three nights, a man acquireth the merit of the horse-sacrifice. Even this is the injunction of the Creator himself. It hath been said by the wise, O king, that if a person goeth to the spot where the Ganga mingleth with the sea, he reapeth merit which is ten times that of the horse-sacrifice. Crossing over to the opposite bank of the Ganga, he that batheth there having resided for three nights is, O king, cleansed from all his sins. One should next proceed to the Vaitarani capable of destroying every sin. Arriving next at the tirtha named Viraja one shineth like the moon, and sanctifying his race rescueth it and is himself cleansed of all his sins. He that bathes in Viraja further reapeth the merit of giving away a thousand kine besides sanctifying his line. Residing with purity at the confluence of the Sona and the Jyotirathi, and offering oblations of water to the gods and the Pitris, a man reapeth the merit of the Agnishtoma sacrifice. Touching next the waters of the Vansagulma constituting the sources of both the Sona and the Narmada, one obtaineth the merit of the horse-sacrifice. Sojourning next to the tirtha called Rishabha in Kosala, O lord of men, and fasting there for three nights one earneth the merit of the Vajapeya sacrifice, and of the gift of a thousand kine, and also delivereth his race. Arriving at Kosala, a man should bathe in the tirtha named Kala. By this one surely obtaineth the merit of giving away one and ten bulls. By bathing in Pushpavati and fasting there, O king, for three nights one sanctifieth his own race, besides earning the merit of the gift of a thousand kine. Then, O foremost of the Bharata race, by bathing in the tirtha called Vadarika, one obtaineth long life, and also goeth to heaven. Arriving next at Champa, and bathing in the Bhagirathi, and seeing Danda one earneth the merit of giving away a thousand kine. Then should one go to the sacred Lapetika, graced by the presence of the pious. By so doing one reapeth the merit of the Vajapeya sacrifice and also becometh regarded by the gods. Proceeding next to the mountain called Mahendra, inhabited (of yore) by Jamadagnya, and bathing in Rama’s tirtha, a person acquireth the merit of the horse-sacrifice. Here is Matanga’s tirtha called Kedara, O son of the Kuru race! Bathing in it, O foremost of the Kurus, a man obtaineth the merit of giving away a thousand kine. Going to the mountain Sree, one who toucheth the waters of the stream that is there by worshipping there the god having the bull for his mark obtaineth the merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the effulgent Mahadeva with the goddess, as also Brahma with the other gods. By bathing in the lake of Deva, with purity and restrained mind, one obtaineth the merit of the-horse-sacrifice, and also attaineth to the highest success.”’
“Pulastya said, ‘When you arrive at the amazing place known as Samvedya in the evening and touch its waters, you will definitely gain knowledge. This tirtha was created long ago by Rama’s power, and anyone who goes to Lauhitya will earn the merit of giving away gold generously. Next, going to the river Karatoya and fasting there for three nights, a person gains the merit of a horse-sacrifice. This is the directive straight from the Creator. It’s been said by the wise, O king, that if someone visits the place where the Ganga meets the sea, they earn merit ten times greater than that from a horse-sacrifice. By crossing over to the opposite bank of the Ganga and bathing there after residing for three nights, that person is, O king, cleared of all their sins. One should then head to the Vaitarani, which is capable of washing away every sin. After reaching the tirtha named Viraja, one shines like the moon, sanctifying their lineage and themselves, and is cleansed of all sins. Bathing in Viraja also brings the merit of giving away a thousand cows along with sanctifying one’s lineage. Living in purity at the confluence of the Sona and Jyotirathi and offering water oblations to the gods and ancestors grants a person the merit of the Agnishtoma sacrifice. Touching the waters of the Vansagulma, which is the source of both the Sona and the Narmada, also provides the merit of the horse-sacrifice. Next, visiting the tirtha called Rishabha in Kosala, O lord of men, and fasting there for three nights allows a person to earn the merit of the Vajapeya sacrifice and the gift of a thousand cows, also freeing their lineage. Once in Kosala, a person should bathe in the tirtha named Kala. This guarantees the merit of giving away ten bulls. By bathing in Pushpavati and fasting there for three nights, O king, one purifies their own lineage and gains the merit of giving away a thousand cows. Then, O foremost of the Bharata race, by bathing in the tirtha called Vadarika, one gains long life and also ascends to heaven. After reaching Champa, bathing in the Bhagirathi, and seeing Danda grants the merit of giving away a thousand cows. Then one should go to the holy Lapetika, graced by the presence of the pious. By doing this, one earns the merit of the Vajapeya sacrifice and also gains favor with the gods. Continuing to the mountain called Mahendra, where Jamadagnya lived (in ancient times), and bathing in Rama’s tirtha, a person obtains the merit of the horse-sacrifice. Here is Matanga’s tirtha called Kedara, O son of the Kuru race! Bathing in it, O foremost of the Kurus, grants the merit of giving away a thousand cows. Going to the mountain Sree, anyone who touches its stream while worshipping the deity with the bull emblem gains the merit of the horse-sacrifice. Mahadeva, radiant and accompanied by the goddess, resides happily on the mountain Sree, alongside Brahma and the other gods. By bathing in the lake of Deva, with purity and a focused mind, one gains the merit of the horse-sacrifice and achieves the highest success.”’
Proceeding next to the mountain Rishabha in Pandya, worshipped by the gods, one obtains the merit of the Vajapeya sacrifice and rejoices in heaven. One should next proceed to the river Kaveri, frequented by Apsaras. Bathing there, O monarch, one obtaineth, the merit of giving away a thousand kine. Touching next the waters of the tirtha called Kanya on the shores of the sea one is cleansed from every sin. Proceeding next to Gokarna celebrated over the three worlds, and which is situate, O best of kings, in the midst of the deep, and is reverenced by all the worlds, and where the gods headed by Brahma, and Rishis endued with wealth of asceticism, and spirits and Yakshas and Pisachas, and Kinnaras and the great Nagas, and Siddhas and Charanas and Gandharvas, and men and Pannagas, and rivers, Seas and Mountains, worship the lord of Uma, one should worship Isana, fasting there for three nights. By this, one acquireth the merit of the horse-sacrifice, and the status of Ganapatya. By staying there for twelve nights, one’s soul is cleansed of all sins. One should next proceed to the tirtha known as Gayatri celebrated over the three worlds. Staying there for three nights, one acquireth the merit of giving away a thousand kine. A strange phenomenon is seen to occur there in respect to Brahmanas, O Lord of men! If a Brahmana, whether born of a Brahmani or any other woman, reciteth the Gayatri there, the recitation becomes rhythmic and musical, while, O king, a person who is not a Brahmana cannot adequately hymn it at all. Proceeding next to the inaccessible tank of the Brahmana Rishi Samvarta, one acquireth personal beauty and prosperity. Repairing next to Vena, he that offers oblations of water to the gods and the Pitris, obtains a car drawn by peacocks and cranes. Going next to the Godavari, ever frequented by the Siddhas, one earneth the merit of the cow-sacrifice, and goeth to the excellent region of Vasuki. Bathing next at the confluence of the Venna, one obtains the merit of the Vajapeya sacrifice. By a dip next at the confluence of Varada, one acquireth the merit of giving away a thousand kine. Arriving next at Brahmasthuna, one that stayeth there for three nights acquireth the merit of giving away a thousand kine, and also ascendeth to heaven. Coming next to Kusaplavana, with subdued soul and leading a Brahmacharya mode of life, and staying there for three nights he that bathes in it obtains the merit of the horse-sacrifice. Bathing next at the romantic Deva-hrada that is supplied by the waters of the Krishna-Venna, and also in the Jatismara-hrada, one acquireth the memory of one’s former life. It was there that the chief of the celestials celebrated a hundred sacrifices and ascended to heaven. By a visit only to that spot, one acquireth the merit of the Agnishtoma sacrifice. Bathing next in the Sarvadeva-hrada, a person obtaineth the merit of giving away a thousand kine. Proceeding next to the highly sacred tank called Payoshni, that best of waters, he that offers oblations of water to the gods and the Pitris acquires the merit of the gift of a thousand kine. Arriving next at the sacred forest of Dandaka, a person should bathe (in the waters) there. By this, O king, one at once obtains, O Bharata, the merit of giving away a thousand kine. Proceeding next to the asylum of Sarabhanga and that of the illustrious Suka, one acquireth immunity from misfortune, besides sanctifying his race. Then should one proceed to Surparaka, where Jamadagni’s son had formerly dwelt. Bathing in that tirtha of Rama, one acquireth the merit of giving away gold in abundance. Bathing next in the Saptagadavara, with the subdued sense and regulated diet, one earneth great merit, and goeth also to the region of the celestials. Proceeding next to Deva-hrada, with subdued sense and regulated diet, a man obtaineth the merit of the Devasatra sacrifice. One should proceed next to the forest of Tungaka, with subdued senses and leading a Brahmacharya mode of life It was here that in olden days Muni Saraswata taught the Vedas to the ascetics. When the Vedas had been lost (in consequence of the Munis having forgotten them), Angirasa’s son, seated at ease on the upper garments of the Munis (duly spread out), pronounced distinctly and with emphasis the syllable Om. And at this, the ascetics again recollected all that they had learnt before. It was there that the Rishis and the gods Varuna, Agni, Prajapati, Narayana also called Hari, Mahadeva and the illustrious Grandsire of great splendour, appointed the resplendent Bhrigu to officiate at a sacrifice. Gratifying Agni by libations of clarified butter poured according to the ordinance, the illustrious Bhrigu once performed the Agnyadhana sacrifice for all those Rishis, after which both they and the gods went away to their respective homes one after another. One who enters the forest of Tungaka, is, O best of kings, male or female, cleansed of every sin. There in that tirtha, O hero, one should reside for a month, with subdued senses and regulated diet. By this, O king, one ascendeth to the region of Brahma, and delivereth also his race. Arriving next at Medhavika, one should offer oblations of water to the gods and the Pitris. By this, one acquires the merit of the Agnishtoma sacrifice, and also memory and intellect. There in that tirtha is the mountain known over the whole world and called Kalanjara. Bathing in the celestial lake that is there, one acquires the merit of giving away a thousand kine. He that, O king, after a bath, offereth oblations (to the gods and the Pitris) on the Kalanjara mountain, is, without doubt, regarded in heaven. Proceeding next, O monarch, to the river Mandakini capable of destroying all sins and which is on that best of mountains called Chitrakuta, he that bathes there and worships the gods and the Pitris, obtains the merit of the horse-sacrifice and attains to an exalted state. One should next, O virtuous one, proceed to the excellent tirtha called Bhartristhana, where, O king, ever dwells the celestial generalissimo Kartikeya. By a journey only to that spot, a person, O foremost of kings, attaineth to success. Bathing next at the tirtha called Koti, one earneth the merit of giving away a thousand kine. Having walked round Koti, one should proceed next to Jyeshthasthana. Beholding Mahadeva who is there, one shineth like the moon. There, O mighty monarch, is a celebrated well. O bull of the Bharata race! There in that well, O foremost of warriors, are the four seas. He that bathes there, O foremost of kings, and with subdued soul worships the gods and the Pitris, is cleansed of all his sins and attaineth to an exalted state. Then, O mighty king, should one proceed to the great Sringaverapura, where, O foremost of kings, formerly Rama, Dasharatha’s son, had crossed (the Ganga). Bathing in that tirtha, one, O mighty-armed one, is cleansed of all his sins. Bathing with subdued senses and leading a Brahmacharya mode of life, in the Ganga, one is cleansed of every sin, and obtains also the merit of the Vajapeya sacrifice. One should next proceed to the place called Mayuravata, consecrated to Mahadeva of high intelligence. Beholding there the god, bowing down to him and walking round the spot, one acquireth, O Bharata, the Ganapatya status. Bathing in Ganga at that tirtha, one is cleansed of all his sins. Then, O king, should one proceed to Prayaga, whose praises have been sung by Rishis and where dwell the gods with Brahma at their head, the Directions with their presiding deities, the Lokapalas, the Siddhas, the Pitris adored by the worlds, the great Rishis-Sanatkumara and others, stainless Brahmarshis—Angiras and others,—the Nagas, the Suparnas, the Siddhas, the Snakes, the Rivers, the Seas, the Gandharvas, the Apsaras, and the Lord Hari with Prajapati. There in that tirtha are three fiery caverns between which the Ganga, that foremost of tirthas, rolleth rapidly. There in that region also the world-purifying daughter of the sun, Yamuna, celebrated over the three worlds, uniteth with the Ganga. The country between the Ganga and the Yamuna is regarded as the mons veneris of the world, and Prayaga as the foremost point of that region. The tirthas Prayaga, Pratisthana, Kamvala, Aswatara and Bhogavati are the sacrificial platforms of the Creator. There in those places, O foremost of warriors, the Vedas and the Sacrifices, in embodied forms, and the Rishis endued with wealth of asceticism, adore Brahma, and there the gods and rulers of territories also celebrate their sacrifices. The learned, however, say that of all these tirthas, O exalted one, Prayaga is the most sacred, in fact, the foremost of all tirthas in the three worlds. By going to that tirtha, by singing its praises, or by taking a little earth from it, one is cleansed from every sin. He that bathes in that confluence celebrated over the world, acquires all the merits of the Rajasuya and the horse-sacrifices. This sacrificial place is worshipped by the gods themselves. If a man giveth there ever so little, it increaseth, O Bharata, a thousandfold. O child, let not the texts of the Veda, nor the opinions of men dissuade thy mind from the desire of dying at Prayaga. O son of the Kuru race, the wise say that six hundred million and ten thousand tirthas exist at Prayaga. Bathing in the confluence of Ganga and Yamuna, one obtains the merit that attaches to the four kinds of knowledge and the merits also of those that are truthful. There at Prayaga is the excellent tirtha of Vasuki called Bhogavati. He that batheth in it, obtaineth the merit of the horse-sacrifice. There also in the Ganga is the tirtha famed over the three worlds, called Ramaprapatana, which conferreth the merit of ten horse-sacrifices. O son of the Kuru race! Wherever may a person bathe in the Ganga, he earneth merit equal to that of a trip to Kurukshetra. An exception, however, is made in favour of Kanakhala, while the merit attaching to Prayaga is the greatest. Having committed a hundred sins, he that bathes in the Ganga, hath all his sins washed off by the waters thereof, even as fuel is consumed by fire. It hath been said that in the Satyayuga all the tirthas were sacred; in the Treta, Pushkara alone was such; in Dwapara, Kurukshetra; and in the Kali-yuga, the Ganga alone is sacred. In Pushkara, one should practise austerities; in Mahalaya, one should give away; in the Malaya mountains, one should ascend the funeral pyre; and in Bhrigutunga, one should renounce one’s body by forgoing food. Bathing in Pushkara, in Kurukshetra, in the Ganga and in the confluence (of the Ganga and the Yamuna), one sanctifieth seven generations of one’s race up and down. He that reciteth the name of the Ganga is purified; while he that beholdeth her, receiveth prosperity; while he that bathes in her and drinks of her waters sanctifieth seven generations of his race up and down. As long, O king, as one’s bones lie in contact with the waters of the Ganga, so long doth he live regarded in heaven, even as one liveth in heaven in consequence of the merit he earneth by pious pilgrimages to sacred tirthas and holy spots. There is no tirtha that is like unto the Ganga, there is no god like unto Kesava, and there is none superior to Brahmanas,—this hath been said even by the Grandsire. O great king, the region through which the Ganga flows should be regarded as a sacred asylum, and a spot of land that is on the Ganga’s banks, should be regarded as one favourable to the attainment of ascetic success.
Traveling next to Mount Rishabha in Pandya, which is revered by the gods, brings the rewards of the Vajapeya sacrifice and joy in heaven. Then, move on to the river Kaveri, visited by celestial nymphs. Bathing there, O king, one gains the merit of donating a thousand cows. Next, by touching the waters of the holy site known as Kanya on the sea's shore, one is cleansed of all sins. Continuing to Gokarna, known across the three worlds and situated in the depths, where even the gods led by Brahma, along with ascetic sages, spirits, and divine beings worship the lord of Uma, one should worship Isana and fast there for three nights. By doing this, one obtains the merit of the horse sacrifice and the status of Ganapatya. By staying there for twelve nights, one's soul is cleansed of all sins. Next, travel to the sacred site called Gayatri, celebrated across the three worlds. Staying there for three nights grants the merit of giving away a thousand cows. An unusual phenomenon occurs there regarding Brahmanas, O Lord of men! If a Brahmana, regardless of being born from a Brahmani or any other woman, recites the Gayatri, the recitation becomes rhythmic and musical, while, O king, those who are not Brahmana cannot recite it properly. Next, by visiting the inaccessible tank of the Brahmana Rishi Samvarta, one gains beauty and prosperity. By going to Vena and offering water oblations to the gods and the ancestors, one receives a chariot drawn by peacocks and cranes. Next, at the Godavari, often visited by the Siddhas, one earns the merit of the cow sacrifice and proceeds to the splendid realm of Vasuki. Bathing at the confluence of the Venna, one obtains the merit of the Vajapeya sacrifice. A dip at the confluence of Varada brings the merit of giving away a thousand cows. Upon arriving at Brahmasthuna, staying there for three nights bestows the merit of giving away a thousand cows and leads to heaven. Moving on to Kusaplavana, with a controlled mind and practicing celibacy, staying there for three nights and bathing earns the merit of the horse sacrifice. Bathing next at the beautiful Deva-hrada, fed by the waters of the Krishna-Venna, and also in Jatismara-hrada grants the memory of one’s previous life. It was there that the king of the gods performed a hundred sacrifices and ascended to heaven. Simply visiting that place grants the merit of the Agnishtoma sacrifice. Bathing next in the Sarvadeva-hrada awards the merit of giving away a thousand cows. Next, at the highly sacred tank called Payoshni, the best of waters, he who offers water oblations to the gods and the ancestors receives the merit of donating a thousand cows. Upon reaching the sacred Dandaka forest, one must bathe in its waters. By doing this, O king, one immediately receives the merit of giving away a thousand cows. Next, at the hermitage of Sarabhanga and the notable Suka, one gains immunity from misfortune and sanctifies their lineage. Then, one should travel to Surparaka, where Jamadagni’s son once lived. Bathing in that sacred site of Rama grants the merit of giving away gold abundantly. Continuing to Saptagadavara, with controlled senses and a regulated diet, one earns great merit and reaches the realm of the gods. Proceeding to Deva-hrada, with controlled senses and regulated diet, one receives the merit of the Devasatra sacrifice. Next, visit the Tungaka forest, maintaining self-control and leading a celibate life. It was here that in ancient times Muni Saraswata taught the Vedas to the ascetics. When the Vedas were forgotten, Angirasa’s son, seated comfortably on the upper garments of the Munis, pronounced the syllable Om with clarity and emphasis. This led the sages to remember all they had previously learned. It was there that the Rishis and the gods—Varuna, Agni, Prajapati, Narayana (also known as Hari), Mahadeva, and the brilliant Grandsire of great splendor—appointed the radiant Bhrigu to officiate at a sacrifice. Pleasing Agni with offerings of clarified butter poured according to the rules, Bhrigu performed the Agnyadhana sacrifice for all the Rishis, after which they and the gods returned to their respective realms one by one. Anyone who enters the Tungaka forest, whether male or female, is cleansed of all sin. There, in that sacred place, O hero, one should stay for a month with controlled senses and a regulated diet. By doing this, O king, one ascends to the realm of Brahma and also redeems their lineage. Upon reaching Medhavika, one should offer water oblations to the gods and the ancestors. By this, one earns the merit of the Agnishtoma sacrifice, along with memory and intellect. In that sacred spot is the mountain known throughout the world as Kalanjara. Bathing in the celestial lake there provides the merit of giving away a thousand cows. Whoever, O king, after bathing, offers oblations (to the gods and ancestors) on Kalanjara mountain is undoubtedly esteemed in heaven. Next, O monarch, at the river Mandakini, which can erase all sins and flows from the magnificent mountain called Chitrakuta, whoever bathes there and pays homage to the gods and ancestors gains the merit of the horse sacrifice and reaches a higher state. You should then proceed to Bhartristhana, where the celestial commander Kartikeya resides. A visit to that place alone ensures success. Bathing next at the site known as Koti brings the merit of donating a thousand cows. After circumambulating Koti, one should head to Jyeshthasthana. Seeing Mahadeva there, one shines like the moon. There, O mighty king, is a renowned well. O descendant of the Bharata tribe! Within that well, O foremost of warriors, are the four seas. He who bathes there, O leading king, and worships the gods and ancestors with a controlled mind is freed from all sins and attains an exalted state. Then, O mighty king, one should go to the great Sringaverapura, where, O greatest of kings, Rama, the son of Dasharatha, crossed the Ganga. Bathing in that sacred site cleanses one of all sins, and bathing with regulated senses and living a celibate life in the Ganga purifies every sin and grants the merit of the Vajapeya sacrifice. Next, head to the place called Mayuravata, dedicated to Mahadeva, who possesses great intelligence. Upon seeing the god there, bowing down and circling around that place, one acquires, O Bharata, the status of Ganapatya. Bathing in the Ganga at that holy site cleanses one of all sins. Then, O king, one should go to Prayaga, extolled by Rishis and home to the gods with Brahma at the helm, the Directions with their guardians, the Lokapalas, the Siddhas, the ancestors honored by the worlds, the great Rishis like Sanatkumara, the sinless Brahmarshis—Angiras and others—the Nagas, Suparnas, Siddhas, Snakes, Rivers, Seas, Gandharvas, Apsaras, and Lord Hari with Prajapati. In that tirtha are three fiery caverns, between which the Ganga, the foremost tirtha, flows swiftly. Also, in that region, the world-purifying daughter of the sun, Yamuna, known throughout the three worlds, merges with the Ganga. The land between the Ganga and the Yamuna is regarded as the sacred area of the world, with Prayaga being the most important spot of that region. The tirthas Prayaga, Pratisthana, Kamvala, Aswatara, and Bhogavati are the sacrificial platforms for the Creator. There, O foremost of warriors, the Vedas and Sacrifices take form, and the ascetic sages worship Brahma; there, too, the gods and rulers perform their sacrifices. However, the learned maintain that among all these tirthas, O esteemed one, Prayaga is the holiest, indeed, the most prominent of all tirthas in the three worlds. By visiting that tirtha, singing its glories, or taking just a little earth from it, one is cleansed of all sins. He who bathes at that globally celebrated confluence obtains the merits of the Rajasuya and horse sacrifices. This sacred place is revered by the gods themselves. If someone gives even a small offering there, it multiplies, O Bharata, a thousand times. O child, let not the texts of the Veda, nor people's opinions sway your longing to die at Prayaga. O son of the Kuru lineage, wise ones claim that six hundred million and ten thousand tirthas reside at Prayaga. Bathing in the joining of the Ganga and Yamuna grants the merit associated with four types of knowledge and also that of the truthful. There at Prayaga is the supreme tirtha of Vasuki called Bhogavati. He who bathes in it gains the merit of the horse sacrifice. There in the Ganga is the tirtha renowned throughout the three worlds, known as Ramaprapatana, bestowing the merit of ten horse sacrifices. O son of the Kuru race! Whichever part of the Ganga a person bathes in, they earn merit equivalent to a pilgrimage to Kurukshetra. However, an exception is made for Kanakhala, while the merit of Prayaga is the greatest. Even after committing a hundred sins, he who bathes in the Ganga has all his sins washed away by its waters, just as fire consumes fuel. It is said that in the Satyayuga, all tirthas were sacred; in Treta, only Pushkara; in Dwapara, Kurukshetra; and in Kali-yuga, the Ganga alone is sacred. In Pushkara, one should practice austerity; during Mahalaya, one should give; on Malaya mountains, one should ascend the funeral pyre; and at Bhrigutunga, one should renounce their body by forgoing food. Bathing in Pushkara, Kurukshetra, the Ganga, and at the confluence of the Ganga and Yamuna sanctifies seven generations of one's descendants. He who recites the name of the Ganga is purified; he who merely sees her receives prosperity; while he who bathes in her and drinks her waters sanctifies seven generations of his lineage. As long as one’s bones rest in contact with the Ganga's waters, they are regarded in heaven, just as one who accumulates merit through pious pilgrimages to sacred tirthas and holy sites lives in heaven. There is no tirtha like the Ganga, no god like Kesava, and none superior to Brahmanas—this has been proclaimed even by the Grandsire. O great king, the region through which the Ganga flows should be seen as a sacred refuge, and any land on the banks of the Ganga should be viewed as conducive to achieving spiritual success.
This truthful description (of the tirthas) one should recite only unto the regenerate ones, unto those that are pious, unto one’s son and friends and disciples and dependents. This narrative, without a rival, is blessed and holy and leadeth to heaven. Holy and entertaining and sanctifying, it is productive of merit and high worth. Destructive of every sin, it is a mystery that the great Rishis cherish with care. By reciting it in the midst of Brahmanas, one is cleansed of every sin, and ascends to heaven. This description of tirthas is auspicious and heaven-giving and sacred; ever blessed as it is, it destroys one’s enemies; foremost of all accounts, it sharpens the intellect. By reading this narrative the sonless obtains sons, the destitute obtains riches, a person of the royal order conquereth the whole earth, the Vaisya cometh by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth the ocean (of the world). Purifying himself, he that listens daily to the merits of the different tirthas, recollects the incidents of many previous births and rejoices in heaven. Of the tirthas that have been recited here, some are easily accessible, while others are difficult of access. But he that is inspired with the desire of beholding all tirthas, should visit them even in imagination. Desirous of obtaining merit, the Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the Rishis equal unto celestials, all bathed in these tirthas. Do thou also, O thou of the Kuru race, observing the ordinance as explained by me, visit, with subdued senses, these tirthas, increasing thy merit, O thou of excellent vows. Men of piety and learning are able to visit these tirthas, by reason of their purified senses, their belief in Godhead, and their acquaintance with the Vedas. He that doth not observe vows, he that hath not his soul under control, he that is impure, he that is a thief, and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas. Thou art ever observant of virtue, and art of pure character. By thy virtue, O virtuous one, thou hast always gratified thy father and thy grand-father, and great-grand-fathers, and the gods with Brahma at their head, and the Rishis also, O thou versed in virtue! Thou who resemblest Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also eternal fame on earth!’
This accurate account of the tirthas should be shared only with the enlightened, the virtuous, your children, friends, disciples, and those who depend on you. This unmatched narrative is blessed and sacred, leading to heaven. It is holy, entertaining, and purifying, generating merit and great value. It eliminates all sins and is a mystery that the great Rishis hold dear. By reciting it in the company of Brahmanas, one is cleansed of every sin and ascends to heaven. This account of tirthas is auspicious, life-giving, and sacred; as it is forever blessed, it destroys one's enemies and sharpens the intellect above all else. By reading this narrative, one without children can have sons, the poor can gain wealth, a person of royal descent can conquer the entire earth, the Vaisya can acquire riches, the Sudra can fulfill all his desires, and the Brahmana can navigate the ocean of life. By purifying himself, anyone who listens daily to the merits of various tirthas recalls the events of many previous lives and rejoices in heaven. Among the tirthas mentioned here, some are easy to access while others are more challenging. But anyone inspired to see all tirthas should visit them, even if just in imagination. Wanting to earn merit, the Vasus, Sadhyas, Adityas, Maruts, Aswins, and Rishis akin to the divine bathe in these tirthas. So, you of the Kuru lineage, following the guidance I've provided, visit these tirthas with controlled senses, increasing your merit, you of excellent vows. Men of piety and knowledge can access these tirthas due to their purified senses, belief in the divine, and familiarity with the Vedas. Those who do not keep vows, lack self-control, are impure, steal, or possess deceitful minds do not bathe in tirthas. You are always virtuous and of pure character. Through your virtue, you have always pleased your father, grandfather, great-grandfathers, the gods led by Brahma, and the Rishis, you who are so skilled in virtue! You resemble Vasava and, O Bhishma, you will reach the realm of the Vasus and gain eternal fame on earth!
“Narada continued, ‘Having cheerfully spoken thus, the illustrious Rishi Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and then. And Bhishma also, O tiger among men, well understanding the true import of the Shastras, wandered over the world at the command of Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his highly meritorious journey to the tirthas capable of destroying all sins. The man that ranges the earth in accordance with these injunctions, obtains the highest fruit of a hundred horse-sacrifices and earns salvation hereafter. Thou wilt, O son of Pritha, obtain merit consisting of the eight attributes, even like that which Bhishma, the foremost of the Kurus, had obtained of yore. And as thou wilt lead these ascetics to those tirthas, thy merit will be much greater. Those tirthas are infested by Rakshasas, and no one, save thyself, O son of Kuru race, can go there. Rising early he that reciteth this narrative by the celestial Rishis on the subject of the tirthas, becometh free from all sins. Those foremost of Rishis, Valmiki, and Kasyapa, and Atreya, and Kundajathara, and Viswamitra, and Gautama, and Asita, and Devala, and Markandeya, and Galava, and Bharadwaja, and Vasishtha, and the Muni Uddalaka, and Saunaka with his son, and Vyasa, that best of ascetics, and Durvasas, that foremost of Munis, and Javali of great austerities—all these illustrious Rishis endued with wealth of asceticism, are staying in expectation of thee. With these, O mighty king, do thou meet by visiting these tirthas. And, O illustrious monarch, a great Rishi of immeasurable energy, Lomasa by name, will come to thee. Do thou follow him, and me, and by turns visit these tirthas, O thou virtuous one! By this, thou wilt acquire great fame, like king Mahabhisha! O tiger among kings, even as the virtuous Yayati and king Pururavas, dost thou blaze forth with thy own virtue. Like king Bhagiratha and the illustrious Rama, dost thou shine among kings even as the Sun himself. And thou art, O great king, celebrated (in the world) even as Muni or Ikshwaku, or the highly famous Puru or Vainya! And as in days of yore the slayer of Vritra, after burning all his foes, ruled the three worlds, his mind freed from anxiety, so wilt thou rule thy subjects, after slaying all thy enemies. And, O thou of eyes like lotus leaves, having conquered the earth according to the customs of thy order, thou wilt obtain renown by thy virtue, even like Kartaviryaryuna.’”
“Narada continued, ‘After speaking cheerfully like this, the great sage Pulastya, pleased, said goodbye to Bhishma and vanished. And Bhishma, O best of men, fully understanding the true meaning of the scriptures, traveled the world following Pulastya's command. Thus, O blessed one, Bhishma completed his highly rewarding journey to the holy sites at Prayaga, which can erase all sins. A person who travels the earth following these teachings gains the ultimate reward of a hundred horse sacrifices and achieves salvation in the end. You will, O son of Pritha, earn merit reflecting the eight qualities, just like Bhishma, the greatest of the Kurus, did in the past. And as you guide these ascetics to those holy sites, your merit will be even greater. Those sites are haunted by demons, and no one but you, O son of the Kuru lineage, can go there. Rising early, anyone who recites this tale by the celestial sages about the holy sites will be free from all sins. The foremost sages—Valmiki, Kasyapa, Atreya, Kundajathara, Viswamitra, Gautama, Asita, Devala, Markandeya, Galava, Bharadwaja, Vasishtha, the sage Uddalaka, Saunaka and his son, Vyasa, the greatest of ascetics, Durvasas, the foremost of sages, and Javali with great austerities—all these illustrious sages rich in ascetic power are waiting for you. You should meet them, O mighty king, by visiting these holy sites. And, O illustrious monarch, a great sage of immense energy named Lomasa will come to you. Follow him and me, visiting these holy sites in turn, O virtuous one! By doing this, you will gain great fame, like King Mahabhisha! O best of kings, like the virtuous Yayati and King Pururavas, you shine with your own virtue. Like King Bhagiratha and the illustrious Rama, you radiate among kings just as the Sun does. And you are, O great king, celebrated in the world like a sage or Ikshwaku, or the highly renowned Puru or Vainya! And just as in ancient times the slayer of Vritra, after vanquishing all his foes, ruled the three worlds, his mind free of worries, so will you rule your subjects after defeating all your enemies. And, O you with eyes like lotus leaves, after conquering the earth according to your customs, you will gain fame through your virtue, just like Kartaviryaryuna.’”
Vaisampayana continued, “O great king, having comforted the monarch thus, the illustrious Rishi Narada, bidding farewell to the king, disappeared there and then. And the virtuous Yudhishthira, reflecting upon the subject, began to recite unto the ascetics the merit attaching to tirthas!”
Vaisampayana continued, “O great king, after comforting the monarch like this, the renowned sage Narada said goodbye to the king and vanished right then and there. The righteous Yudhishthira, thinking about the matter, started to tell the ascetics about the benefits of pilgrimage sites!”
SECTION LXXXVI
“Vaisampayana continued, ‘Having ascertained the opinion of his brothers, and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who was like unto the Grandsire himself, said, ‘I have for the acquisition of arms, sent away that tiger among men, Jishnu, whose prowess is incapable of being baffled, and who is possessed of long arms and immeasurable intelligence. O thou of ascetic wealth, that hero is devoted to me, endued with ability, and well-skilled in weapons, and like unto the exalted Vasudeva himself. I know them both, Krishna and Arjuna, those destroyers of enemies, O Brahmana, endued with prowess, even as the puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes. And this is also what Narada knoweth, for he hath always spoken so unto me. I also know them to be Rishis, Nara and Narayana. Knowing him to possess the ability, I have sent him (on the mission). Not inferior unto Indra and fully competent (for the task), I have sent that son of a god to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and the son of Drona are invincible; these mighty warriors have been installed by Dhritarashtra’s son in the command of his army. All these are versed in the Vedas, are heroic, and possessed of the knowledge of every weapon. Endued with great strength, these always desire to encounter Arjuna in fight. And Karna also of the Suta caste is a mighty warrior versed in celestial weapons. In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows (proceeding from him) constitute its tongues. The slaps of his left hand cased in leathern fence constitute the crackling of that flame. The dust of the battle-field is its smoke. Urged by the sons of Dhritarashtra even as the wind urgeth the fire, Karna like unto the all-consuming fire at the end of the Yuga that is sent by Death himself, will, without doubt, consume my troops like unto a heap of straw. Only that mighty mass of clouds called Arjuna, aided by Krishna like unto a powerful wind, with celestial weapon representing its fierce lightning, the white steeds, the rows of white cranes coursing underneath and the unbearable Gandiva, the rainbow ahead, is capable of extinguishing the blazing flame represented by Karna by means of its arrowy showers let off with unflagging steadiness. That conqueror of hostile cities, Vibhatsu, will, without doubt, succeed in obtaining from Indra himself all the celestial weapons with their fullness and life. Alone he is equal, I think, unto them all. Otherwise it is impossible (for us) to vanquish in fight all those foes, who have attained to eminent success in all their purposes. We shall behold Arjuna, that repressor of foes, fully equipped with celestial weapons, for Vibhatsu having once undertaken a task, never, droopeth under its weight. Without that hero, however, that best of men, ourselves, with Krishna, cannot be at rest in Kamyaka. Therefore, do thou mention some other wood that is sacred and delightful, and abounds in food and fruits, and that is inhabited by men of pious practices:—where we may pass some time, expecting the warlike Arjuna of unbaffled prowess, like the Chataka in expectation of gathering clouds. Do thou tell us of some asylums open to the regenerate ones, and lakes and streams and beautiful mountains. O Brahmana, deprived of Arjuna, I do not like to stay in this wood of Kamyaka. We wish to go somewhere else.’”
“Vaisampayana continued, ‘After discussing with his brothers and the wise Narada, King Yudhishthira addressed Dhaumya, who was like the Grandsire himself, saying, ‘I have sent away that great warrior, Jishnu, for the acquisition of arms. His prowess is unmatched, and he is blessed with long arms and incredible intelligence. O you of ascetic wealth, that hero is devoted to me, skilled in weapons and comparable to the exalted Vasudeva himself. I know both Krishna and Arjuna as those who destroy enemies, O Brahmana, endowed with might, just as the powerful Vyasa knows them. I recognize Vasudeva and Dhananjaya as none other than Vishnu himself, who holds the six attributes. Narada knows this too, for he has always told me so. I also recognize them as Rishis, Nara and Narayana. Knowing him capable, I have sent him on this mission. Not inferior to Indra and fully capable for the task, I have sent that son of a god to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and Dronacharya’s son are invincible; these mighty warriors have been appointed by Dhritarashtra’s son to lead his army. All of them are well-versed in the Vedas, heroic, and knowledgeable about every weapon. With great strength, they are always eager to face Arjuna in battle. And Karna, of the Suta caste, is a formidable warrior skilled in celestial weapons. As for the force of his weapons, he has the strength of the Wind-god. His arrows are like tongues of fire. The sound of his left hand, wrapped in leather, crackles like flames. The dust of the battlefield forms its smoke. Urged by the sons of Dhritarashtra, just as the wind drives the fire, Karna, like a raging flame at the end of the Yuga sent by Death himself, will undoubtedly consume my troops like a pile of straw. Only that mighty cloud called Arjuna, aided by Krishna like a powerful wind, with celestial weapons representing fierce lightning, the white horses, the lines of white cranes beneath, and the unyielding Gandiva, the rainbow ahead, can extinguish the blazing fire represented by Karna with arrowy showers released with steady determination. That conqueror of cities, Vibhatsu, will surely obtain from Indra all the celestial weapons in their entirety. Alone he stands equal, I believe, to them all. Otherwise, it’s impossible for us to defeat all those enemies who have achieved success in all their endeavors. We will see Arjuna, that foe-repressor, fully equipped with celestial weapons, for once Vibhatsu takes on a task, he never falters under pressure. Without that hero, the best of men, we cannot remain at ease in Kamyaka, along with Krishna. Therefore, please suggest some other sacred and pleasant forest, rich in food and fruit, and inhabited by virtuous people—where we can spend some time, waiting for the warlike Arjuna of unmatched prowess, like the Chataka bird waiting for the gathering clouds. Please tell us about some sanctuaries open to the enlightened ones, along with lakes, streams, and beautiful mountains. O Brahmana, without Arjuna, I don’t want to stay in this forest of Kamyaka. We wish to go somewhere else.’”
SECTION LXXXVII
Vaisampayana said, “Beholding the Pandavas afflicted with anxiety and depressed in spirits, Dhaumya, who resembled Vrihaspati, spake thus, comforting them, ‘O bull of the Bharata race, O sinless one, listen to me as I mention certain sacred asylums and regions and tirthas and mountains that are approved of by Brahmanas. O king, listen to me as I speak, thyself with the daughter of Drupada and thy brothers, wilt, O lord of men, be relieved from grief. And, O son of Pandu, by hearing only of these places, thou wilt acquire merit. And by visiting them thou wilt obtain merit a hundred times greater, O best of men! First, O king, I will, so far as I recollect, speak of the beautiful eastern country, much regarded, O Yudhishthira, by royal Rishis. In that direction, O Bharata is a place called Naimisha which is regarded by the celestials. There in that region are several sacred tirthas belonging to the gods. There also is the sacred and beautiful Gomati which is adored by celestial Rishis and there also in [possibly ‘is’?—JBH] the sacrificial region of the gods and the sacrificial stake of Surya. In that quarter also is that best of hills called Gaya, which is sacred and much regarded by royal ascetics. There on that hill, is the auspicious lake called Brahmasara which is adored by celestial Rishis. It is for this that the ancients say that one should wish for many sons, so that even one among them may visit Gaya, celebrate the horse-sacrifice or give away a nila bull, and thereby deliver ten generations of his race up and down. There, O monarch, is a great river, and spot called Gayasira. In Gayasira is a banian, which is called by the Brahmanas the Eternal banian, for the food that is offered there to the Pitris becometh eternal, O exalted one! The great river that floweth by the place is known by the name of Phalgu, and its waters are all sacred. And, O bull among the Bharatas, there also, in that place, is the Kausiki, whose basin abounds in various fruit and roots, and where Viswamitra endued with wealth of asceticism acquired Brahmanahood. Towards that direction also is the sacred Ganga, on whose banks Bhagiratha celebrated many sacrifices with profuse gifts (to Brahmanas). They say that in the country of Panchala, there is a wood called Utpala, where Viswamitra of Kusika’s race had performed sacrifices with his son, and where beholding the relics of Viswamitra’s superhuman power, Rama, the son of Jamadagni, recited the praises of his ancestry. At Kamyaka, Kusika’s son had quaffed the Soma juice with Indra. Then abandoning the Kshatriya order, he began to say, I am a Brahmana.’ In that quarter, O hero is the sacred confluence of Ganga and Yamuna which is celebrated over the world. Holy and sin-destroying, that tirtha is much regarded by the Rishis. It is there that the soul of all things, the Grandsire, had, in olden days, performed his sacrifice, and it is for this, O chief of the Bharata race, that the place hath come to be called Prayaga. In this direction, O foremost of kings, lieth the excellent asylum of Agastya, O monarch, and the forest called Tapasa, decked by many ascetics. And there also is the great tirtha called Hiranyavinda on the Kalanjara hills, and that best of mountains called Agastya, which is beautiful, sacred and auspicious. In that quarter, O descendant of the Kuru race, is the mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu race. There, O son of Kunti, the Grandsire performed sacrifices of yore. There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there also, O king, is that sacred river known by the name of the merit-bestowing Brahmasara, whose banks are inhabited by persons whose sins have been washed away, and whose sight alone produceth merit. In that direction also lieth the high-souled Matanga’s excellent asylum, called Kedara which is sacred and auspicious and celebrated over the world. And there also is the mountain called Kundoda, which is so delightful and abounding in fruits and roots and waters, and where the king of the Nishadhas (Nala) had slaked his thirst and rested for a while. In that quarter also is the delightful Deva-vana which is graced by ascetics. There also are the rivers Vahuda and Nanda on the mountain’s crest. O mighty king, I have described unto thee all the tirthas and sacred spots in the Eastern quarter. Do thou now hear of the sacred tirthas, and rivers and mountains and holy spots in the other three quarters!’”
Vaisampayana said, “Seeing the Pandavas troubled and downcast, Dhaumya, who resembled Vrihaspati, spoke to comfort them, ‘O great one of the Bharata lineage, O virtuous one, listen as I mention some sacred places, regions, tirthas, and mountains that are esteemed by the Brahmanas. O king, pay attention while I speak, you, along with the daughter of Drupada and your brothers, will find relief from your sorrow. And, O son of Pandu, simply hearing about these places will earn you merit. By visiting them, you will gain even greater merit, O best of men! First, O king, I will recount the lovely eastern region, highly revered, O Yudhishthira, by royal Rishis. In that direction, O Bharata, there is a place called Naimisha, which is respected by the celestial beings. In that area, there are several sacred tirthas belonging to the gods. There is also the beautiful and holy Gomati, cherished by celestial Rishis, and there lies the sacrificial ground of the gods along with the sacrificial stake of Surya. Additionally, the renowned hill called Gaya, sacred and esteemed by royal ascetics, is found in that quarter. On that hill is the blessed lake called Brahmasara, revered by celestial Rishis. For this reason, the ancients say that one should wish for many sons, so that at least one of them might visit Gaya, perform the horse-sacrifice, or donate a nila bull, thereby freeing ten generations of their lineage. There, O monarch, is a great river and a spot known as Gayasira. In Gayasira, there is a banyan tree referred to by the Brahmanas as the Eternal Banyan, for the food offered there to the Pitris becomes everlasting, O exalted one! The great river flowing by the area is named Phalgu, and all its waters are holy. And, O best among the Bharatas, in that place flows the Kausiki, whose basin is rich in various fruits and roots, where Viswamitra, endowed with great ascetic power, attained Brahmanhood. In that direction, too, lies the sacred Ganga, along whose banks Bhagiratha performed numerous sacrifices with abundant offerings to the Brahmanas. It is said that in the land of Panchala, there is a forest called Utpala, where Viswamitra of Kusika’s lineage performed sacrifices with his son, and where, upon seeing the remnants of Viswamitra’s extraordinary abilities, Rama, the son of Jamadagni, praised his ancestors. At Kamyaka, Kusika’s son drank Soma juice with Indra. Then, renouncing the Kshatriya class, he declared, ‘I am a Brahmana.’ In that direction, O hero, lies the holy confluence of the Ganga and Yamuna, celebrated worldwide. This tirtha, holy and capable of destroying sins, is highly regarded by the Rishis. It was there that the Grandfather, the soul of all beings, performed his sacrifice in ancient times, which is why, O head of the Bharata lineage, this place has come to be known as Prayaga. In this direction, O foremost of kings, lies the excellent asylum of Agastya, and the forest known as Tapasa, adorned by numerous ascetics. There, too, is the great tirtha called Hiranyavinda on the Kalanjara hills, along with the renowned mountain called Agastya, which is beautiful, sacred, and auspicious. In that quarter, O descendant of the Kuru lineage, is the mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu lineage. There, O son of Kunti, the Grandfather conducted sacrifices long ago. There, O Yudhishthira, the sacred Bhagiratha enters a lake, and there also, O king, flows the holy river known for bestowing merit, Brahmasara, whose banks are inhabited by those whose sins have been washed away, and merely seeing it creates merit. In that direction, too, lies the high-souled Matanga’s excellent asylum, called Kedara, which is sacred and auspicious, acclaimed throughout the world. And there is Mount Kundoda, delightful and filled with fruits and roots and waters, where the king of the Nishadhas (Nala) quenched his thirst and rested for a while. In that area is the lovely Deva-vana, graced by ascetics. There are also the rivers Vahuda and Nanda atop the mountain. O mighty king, I have detailed for you all the tirthas and sacred spots in the Eastern quarter. Now, listen to me as I share about the sacred tirthas, rivers, mountains, and holy spots in the other three quarters!’”
SECTION LXXXVIII
“Dhaumya continued, ‘Listen, O Bharata, I shall now narrate to thee in detail according to my knowledge, the sacred tirthas of the south. In that quarter lieth the sacred and auspicious river Godavari, full of water abounding in groves and frequented by ascetics. In that direction also are the rivers Venna and Bhimarathi, both capable of destroying sin and fear, and abounding in birds and deer, and graced with abodes of ascetics. In that region also, O bull of the Bharata race, is the tirtha of the royal ascetic, Nriga viz., the river Payoshni, which is delightful and full of waters and visited by Brahmanas. There the illustrious Markandeya, of high ascetic merit sang the praises in verse of king Nriga’s line! We have heard respecting the sacrificing king Nriga that which really took place while he was performing a sacrifice in the excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra became intoxicated with quaffing the Soma, and the Brahmanas, with the gifts they received. The water of the Payoshni, taken up (in vessel), or flowing along the ground, or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death. Higher than heaven itself, and pure, and created and bestowed by the trident-bearing god, there in that tirtha is an image of Mahadeva beholding which a mortal goeth to the region of Siva. Placing on one scale Ganga and the other rivers with their waters, and on the other, the Payoshni, the latter, in my opinion would be superior to all the tirthas, together, in point of merit! Then, O foremost of the Bharata race, on the mountain called Varunasrotasa is the sacred and auspicious wood of Mathara abounding in fruits and roots, and containing a sacrificial stake. Then, O king, it is said that in the region on the north of the Praveni, and about the sacred asylum of Kanwa, are many woody retreats of ascetics. And, O child, in the tirtha called Surparaka are two sacrificial platforms of the illustrious Jamadagni, called Pashana and Punaschandra, O Bharata! And, O son of Kunti, in that spot is the tirtha called Asoka abounding in woody retreats of ascetics. And, O Yudhishthira, in the country of the Pandyas are the tirthas named Agastya and Varuna! And, O bull among men, there, amongst the Pandavas, is the tirtha called the Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that asylum the gods had undergone penances impelled by the desire of obtaining salvation. In that region also is the lake of Gokarna which is celebrated over the three worlds, hath an abundance of cool waters, and is sacred, auspicious, and capable, O child, of producing great merit. That lake is extremely difficult of access to men of unpurified souls. Near to that tirtha is the sacred asylum of Agastya’s disciple, the mountain Devasabha, which abounds in trees and grass, and fruits and roots. And there also is the Vaiduryya mountain, which is delightful abounding in gems and capable of bestowing great merit. There on that mountain is the asylum of Agastya abounding in fruits and roots and water.’”
"Dhaumya continued, 'Listen, O Bharata, I will now tell you in detail, based on my knowledge, about the sacred tirthas of the south. In that direction lies the sacred and auspicious Godavari River, full of water, surrounded by groves, and often visited by ascetics. Also in that area are the Venna and Bhimarathi rivers, both able to wash away sin and fear, rich with birds and deer, and home to ascetic hermitages. In that region, O noble Bharata, is the tirtha of the royal ascetic Nriga, namely the Payoshni River, which is delightful, filled with water, and visited by Brahmanas. There, the illustrious Markandeya, a highly accomplished ascetic, sung the praises of King Nriga’s lineage in verse! We have heard about King Nriga, who, while performing a sacrifice in the excellent tirtha called Varaha on the Payoshni, encountered a notable event. During that sacrifice, Indra became intoxicated from drinking Soma, along with the Brahmanas from the gifts they received. The water of the Payoshni, whether taken in vessels, flowing over the ground, or carried by the wind, can cleanse a person of any sins committed until their death. Higher than heaven itself and pure, created and given by the trident-bearing god, there in that tirtha is an image of Mahadeva, and by witnessing it, a mortal can reach the realm of Siva. If we weigh the Ganga and other rivers against the Payoshni, I believe the latter surpasses all tirthas combined in terms of merit! Then, O foremost of the Bharata race, on the mountain known as Varunasrotasa is the sacred and auspicious Mathara forest, full of fruits and roots, which contains a sacrificial stake. Furthermore, O king, it's said that in the region north of the Praveni, around the sacred hermitage of Kanwa, are many wooded retreats of ascetics. And, O child, in the tirtha called Surparaka are two sacrificial platforms of the great Jamadagni, named Pashana and Punaschandra, O Bharata! And, O son of Kunti, in the land of the Pandyas are the tirthas known as Agastya and Varuna! And, O strongest among men, within the Pandavas, there is the tirtha called the Kumaris. Listen, O son of Kunti, I will now describe Tamraparni. In that hermitage, the gods underwent penances driven by the wish for salvation. In that area is the famed lake of Gokarna, known across the three worlds, filled with cool waters, and sacred, auspicious, and capable, O child, of generating great merit. This lake is very hard to reach for those with unpurified souls. Close to that tirtha is the sacred hermitage of Agastya’s disciple, on Devasabha Mountain, which is abundant in trees, grass, fruits, and roots. Additionally, there is the Vaiduryya Mountain, delightful and filled with gems, which can bestow great merit. There on that mountain is Agastya’s hermitage, plentiful in fruits, roots, and water.'”
“I shall now, O lord of men, describe the sacred spots, and asylums, and rivers and lakes belonging to the Surashtra country! O Yudhishthira, the Brahmanas say that on the sea-coast is the Chamasodbheda, and also Prabhasa, that tirtha which is much regarded by the gods. There also is the tirtha called Pindaraka, frequented by ascetics and capable of producing great merit. In that region is a mighty hill named Ujjayanta which conduceth to speedy success. Regarding it the celestial Rishi Narada of great intelligence hath recited an ancient sloka. Do thou listen to it, O Yudhishthira! By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven. There also is Dwaravati, producing great merit, where dwelleth the slayer of Madhu, who is the Ancient one in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and persons acquainted with the philosophy of the soul say that the illustrious Krishna is eternal Virtue. Govinda is said to be the purest of all pure things, the righteous of the righteous and the auspicious of the auspicious. In all the three worlds, He of eyes like lotus-leaves is the God of gods, and is eternal. He is the pure soul and the active principle of life, is the Supreme Brahma and is the lord of all. That slayer of Madhu, Hari of inconceivable soul, dwelleth there!”
“I will now, O lord of men, describe the sacred places, sanctuaries, rivers, and lakes of the Surashtra region! O Yudhishthira, the Brahmanas say that along the coast is Chamasodbheda, as well as Prabhasa, the tirtha greatly favored by the gods. There is also the tirtha called Pindaraka, visited by ascetics and capable of granting great merit. In that area, there is a magnificent hill named Ujjayanta that leads to quick success. The celestial sage Narada, known for his wisdom, has recited an ancient verse about it. Listen closely, O Yudhishthira! By practicing austerities on the sacred hill of Ujjayanta in Surashtra, which is filled with birds and animals, a person is honored in heaven. There's also Dwaravati, which grants great merit, where resides the slayer of Madhu, who is the Ancient One in physical form and eternal virtue. Brahmanas learned in the Vedas and those knowledgeable about the philosophy of the soul say that the illustrious Krishna embodies eternal Virtue. Govinda is known as the purest of the pure, the righteous among the righteous, and the most auspicious of the auspicious. In all three worlds, He whose eyes are like lotus petals is the God of gods and is eternal. He is the pure soul and the source of life, the Supreme Brahma, and the lord of all. That slayer of Madhu, Hari of inconceivable soul, dwells there!”
SECTION LXXXIX
“Dhaumya continued, ‘I shall describe to thee those sacred spots capable of producing merit that lie on the west, in the country of the Anarttas, O Bharata, there, flows in a westward course the sacred river Narmada, graced by Priyangu and mango trees, and engarlanded with thickest of canes. All the tirthas and sacred spots, and rivers and woods and foremost of mountains that are in the three worlds, all the gods with the Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of the Kurus, always come, O Bharata, to bathe in the sacred waters of the Narmada. And it hath been heard by us that the sacred asylum of the Muni Visravas, had stood there, and that there was born the lord of treasures, Kuvera, having men for his vehicles. There also is that foremost of hills, the sacred and auspicious Vaidurya peak abounding with trees that are green and which are always graced with fruit and flowers. O lord of the earth, on the top of that mountain is a sacred tank decked with full-blown lotus and resorted to by the gods and the Gandharvas. Many are the wonders, O mighty monarch, that may be seen on that sacred mountain which is like unto heaven itself and which is visited by celestial Rishis. There, O subjugator of hostile cities, is the sacred river called Viswamitra belonging to the royal sage of that name and which abounds, O king, in many sacred tirthas. It was on the banks of this river, that Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and obtained once more the eternal regions of the righteous. Here also are the well-known lake called Punya, the mountain called Mainaka, and that other mountain called Asita abounding in fruits and roots. And here also is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of Chyavana also, which is famed over every country, O son of Pandu! In that spot, O exalted one, men attain to (ascetic) success without severe austerities. Here also, O mighty king, is the region called Jamvumarga, inhabited by birds and deer, and which constitutes the retreat of ascetics with souls under control, O thou foremost of those that have subdued their senses! Next lie the exceedingly sacred Ketumala, and Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and the well-known woods of Saindhava which are sacred and inhabited by the regenerate ones. There also is the celebrated tank of the Grandsire, called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and Rishis. Moved by the desire of obtaining its protection, the Creator sang this verse at Pushkara, O chief of the Kurus and foremost of virtuous men! If a person of pure soul purposes a pilgrimage to the Pushkaras in imagination even, he becometh purged from all his sins and rejoiceth in heaven!’”
Dhaumya continued, "I will tell you about the sacred places that can bring you merit, located in the west, in the land of the Anarttas, O Bharata. There flows the holy river Narmada, lined with Priyangu and mango trees, and surrounded by dense canes. All the sacred sites, rivers, forests, and the greatest mountains in the three worlds, along with all the gods and the Grandsire, along with the Siddhas, the Rishis, and the Charanas, O best of the Kurus, always come, O Bharata, to bathe in the holy waters of the Narmada. We have heard that the sacred retreat of the sage Visravas is located there, and it was here that Kuvera, the lord of treasures, was born, using men as his vehicles. Also found is the prominent and sacred Vaidurya peak, rich with green trees that are always adorned with fruits and flowers. O lord of the earth, at the summit of that mountain is a holy tank filled with blooming lotuses and frequented by the gods and the Gandharvas. Many wonders await, O mighty monarch, on that sacred mountain, which is akin to heaven itself and is visited by celestial Rishis. There, O conqueror of hostile cities, is the sacred river named Viswamitra, associated with the royal sage of the same name, which brims with many holy tirthas. Along its banks, Yayati, the son of Nahusha, fell from heaven among the virtuous and regained the eternal regions of the righteous. Here also are the well-known lake called Punya, the mountain named Mainaka, and another mountain called Asita, filled with fruits and roots. And there is also the sacred retreat of Kakshasena, and O Yudhishthira, the famous retreat of Chyavana, renowned throughout every land, O son of Pandu! In that place, O exalted one, people achieve ascetic success without harsh austerities. Here too, O mighty king, is the region called Jamvumarga, home to birds and deer, serving as a retreat for ascetics with controlled souls, O you who have mastered your senses! Next are the highly sacred Ketumala and Medhya, always graced by ascetics, and, O lord of the earth, Gangadwara and the well-known woods of Saindhava, which are sacred and inhabited by the regenerate. There is also the renowned tank of the Grandsire called Pushkara, the beloved dwelling of the Vaikanasas, Siddhas, and Rishis. Driven by the desire for its protection, the Creator sang this verse at Pushkara, O chief of the Kurus and foremost of virtuous men! If a person of pure soul even imagines a pilgrimage to the Pushkaras, they become purified from all their sins and rejoice in heaven!"
SECTION XC
“Dhaumya continued, ‘O tiger among kings, I shall now describe those tirthas and sacred spots that lie to the north. Do thou, O exalted one, listen to me attentively. By hearing this narration, O hero, one acquireth a reverential frame of mind, which conduceth to much good. In that region is the highly sacred Saraswati abounding in tirthas and with banks easy of descent. There also, O son of Pandu, is the ocean-going and impetuous Yamuna, and the tirtha called Plakshavatarana, productive of high merit and prosperity. It was there that the regenerate ones having performed the Saraswata sacrifice, bathed on the completion there of. O sinless one, is the well-known celestial tirtha called Agnisiras, which is productive of great merit. There king Sahadeva had celebrated a sacrifice measuring out the ground by a throw of the Samya. It is for this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in verse. Those verses are still current in this world, being recited by the regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial fire, with gifts in a hundred thousands to Brahmanas. There the illustrious king, the imperial Bharata, performed five and thirty horse-sacrifices. O child, we have heard that Sarabhanga of yore used to fully gratify the desires of the regenerate ones. There in this region is his celebrated asylum productive of great merit. In that region also, O son of Pritha, is the river Saraswati, which is ever worshipped by the god, where, in days of yore, the Valikhilyas, O great king, performed sacrifices. In that region also, O Yudhishthira, is the well-known river Drisadwati, which is productive of great merit. Then, O chief of men, are Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred asylum in the world of illustrious Anandayasas of excellent vows and great energy, and which are celebrated over the three worlds. Here also, O lord of men, the illustrious Etavarna and Avavarana versed in the Vedas, learned in Vedic lore, and proficient in the knowledge of Vedic rites, performed meritorious sacrifices, O chief of the Bharata race! There also is Visakhayupa to which, in days of yore, came the gods with Varuna and Indra, and practised ascetic austerities. And therefore is that spot so eminently sacred. Here also is Palasaka, where the great and illustrious and highly blessed Rishi Jamadagni performed sacrifices. There all the principal rivers in their embodied forms taking their respective waters stood surrounding that best of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding that high-souled one’s initiation, sang the following sloka: ‘The river coming to the illustrious Jamadagni while sacrificing unto the gods gratified the Brahmanas with offerings of honey.’ O Yudhishthira, the spot where Ganga rusheth past, cleaving the foremost of mountains which is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and inhabited by hunters, and Kinnaras, is called Gangadwara. O king, Sanatkumara regardeth that spot visited by Brahmarshis, as also the tirtha Kanakhala (that is near to it), as sacred. There also is the mountain named Puru which is resorted to by great Rishis and where Pururavas was born, and Bhrigu practised ascetic austerities. For this it is, O king, that asylum hath become known as the great peak of Bhrigutunga. Near that peak is the sacred and extensive Vadari, that highly meritorious asylum, famed over the three worlds, of him, O bull of the Bharata race, who is the Present, the Past and the Future, who is called Narayana and the lord Vishnu, who is eternal and the best of male beings, and who is pre-eminently illustrious. Near Vadari, the cool current of Ganga was formerly warm, and the banks there were overspread with golden sands. There the gods and Rishis of high fortune and exceeding effulgence, approaching the divine lord Narayana, always worship him. The entire universe with all its tirthas and holy spots is there where dwelleth the divine and eternal Narayana, the Supreme soul, for he is Merit, he is the Supreme Brahma, he is tirtha, he is the ascetic retreat, he is the First, he is the foremost of gods, and he is the great Lord of all creatures. He is eternal, he is the great Creator, and he is the highest state of blessedness. Learned persons versed in the scriptures attain to great happiness by knowing him. In that spot are the celestial Rishis, the Siddhas, and, indeed, all the Rishis,—where dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let no doubt enter thy heart that that spot is the foremost of all holy spots. These, O lord of earth, are the tirthas and sacred spots on earth, that I have recited, O best of men! These all are visited by the Vasus, the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious Rishis resembling the celestials themselves. By journeying, O son of Kunti, to those places, with the Brahmanas and ascetics that are with thee and with thy blessed brothers, thou wilt be freed from anxiety!”
Dhaumya continued, "O tiger among kings, I will now describe those holy places and sacred sites in the north. Please listen closely, O noble one. By hearing this story, O hero, you will develop a respectful mindset that brings much good. In that area is the highly revered Saraswati, filled with holy places and easy-to-access banks. There, O son of Pandu, flows the mighty, turbulent Yamuna, and the holy site called Plakshavatarana, which brings great merit and prosperity. It was here that the sages, after performing the Saraswata sacrifice, bathed upon its completion. O sinless one, there is the well-known celestial site called Agnisiras, which grants immense merit. King Sahadeva celebrated a sacrifice there, measuring the ground with a throw of the Samya. Because of this, O Yudhishthira, Indra praised Sahadeva in verses that are still recited today by the sages. For instance, near the Yamuna, Sahadeva worshipped the sacrificial fire, generously giving in hundreds of thousands to the Brahmanas. There the illustrious king, the great Bharata, performed thirty-five horse sacrifices. O child, we have heard that Sarabhanga of old used to fulfill the desires of the sages. His renowned hermitage in this region brings great merit. Also in this area, O son of Pritha, flows the river Saraswati, which is always worshipped by the gods, where, in ancient times, the Valikhilyas, O great king, performed sacrifices. Additionally, O Yudhishthira, there is the well-known river Drisadwati, which also grants immense merit. Then there are Nyagrodhakhya, Panchalya, Punyaka, Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred hermitage of the illustrious Anandayasas, known for their excellent vows and great energy, and which are celebrated across the three worlds. Here too, O ruler of men, the illustrious Etavarna and Avavarana, who are well-versed in the Vedas, knowledgeable in Vedic lore, and skilled in Vedic rites, performed meritorious sacrifices, O chief of the Bharata lineage! There is also Visakhayupa, where, in ancient times, the gods accompanied by Varuna and Indra practiced ascetic austerities, hence that spot is highly sacred. Here too is Palasaka, where the great, illustrious, and highly blessed sage Jamadagni performed sacrifices. There, all the principal rivers in their embodied forms took their respective waters, surrounding that best of sages. There also, O monarch, Vibhavasu (fire), witnessing the initiation of that great-souled one, sang this verse: 'The river that came to the illustrious Jamadagni while he was sacrificing to the gods pleased the Brahmanas with offerings of honey.' O Yudhishthira, the place where the Ganga rushes past, cutting through the highest mountains frequented by Gandharvas, Yakshas, Rakshasas, and Apsaras, is inhabited by hunters and Kinnaras, and is called Gangadwara. O king, Sanatkumara considers that place visited by Brahmarshis, and also the nearby tirtha Kanakhala, as sacred. Nearby is the mountain named Puru, which is visited by great sages, where Pururavas was born and where Bhrigu observed ascetic austerities. Because of this, O king, that hermitage has become known as the great peak of Bhrigutunga. Close to that peak is the sacred and vast Vadari, the highly meritorious hermitage, renowned across the three worlds, of him, O bull of the Bharata race, who is the Present, the Past, and the Future, called Narayana and the lord Vishnu, who is eternal, the best of beings, and exceptionally glorious. Near Vadari, the cool waters of the Ganga were once warm, and its banks were covered in golden sands. There, the fortunate and radiant gods and sages approach the divine lord Narayana and always worship him. The entire universe, with all its holy places and sites, is where the divine and eternal Narayana, the Supreme soul, resides; for he is Merit, he is the Supreme Brahma, he is the tirtha, he is the ascetic retreat, he is the First, he is the foremost of gods, and he is the great Lord of all creatures. He is eternal, the great Creator, and he embodies the highest state of blessedness. Learned individuals knowledgeable in the scriptures achieve great happiness by knowing him. In that place are the celestial sages, the Siddhas, and indeed, all the sages—where the slayer of Madhu, that primeval Deity and mighty Yogin, resides! Do not doubt that this spot is the foremost of all holy places. These, O lord of the earth, are the tirthas and sacred sites I have recited, O best of men! All of these are visited by the Vasus, the Sadhyas, the Adityas, the Marutas, the Aswins, and the illustrious sages resembling the celestial beings. By visiting these places, O son of Kunti, along with the Brahmanas and ascetics with you and your blessed brothers, you will be freed from anxiety!"
SECTION XCI
Vaisampayana continued, “O son of the Kuru race, while Dhaumya was speaking thus, there arrived at the spot the Rishi Lomasa of great energy. And the king, who was the eldest of Pandu’s sons, with his followers and those Brahmanas sat round the highly righteous one, like celestials in heaven sitting round Sakra. And having received him duly, Yudhishthira the just enquired after the reason of his arrival, and the object also of his wanderings. Thus asked by Pandu’s son, the illustrious ascetic, well-pleased, replied in sweet words delighting the Pandavas, ‘Travelling at will, O Kaunteya, over all the regions, I came to Sakra’s abode, and saw there the lord of the celestials. There, I saw thy heroic brother capable of wielding the bow with his left hand, seated on the same seat with Sakra. And beholding Partha on that seat I was greatly astonished, O tiger among men! And the lord of the celestials then said unto me, ‘Go thou unto the sons of Pandu.’ At the request, therefore, of Indra as also of the high-souled son of Pritha have I come hither with speed, desiring to see thee with thy younger brothers. O child, I will relate what will please thee highly, O son of Pandu! Do thou listen to it, O king, with Krishna and the Rishis that are with thee. O bull of the Bharata race, Partha hath obtained from Rudra that incomparable weapon for the acquisition of which thou hadst sent him to heaven. That fierce weapon, known by the name of Brahma-sira which arose after Amrita, and which Rudra had obtained by means of ascetic austerities, hath been acquired by Arjuna together with the Mantras for hurling and withdrawing it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna of immeasurable prowess hath also acquired Vajras and Dandas and other celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the Kuru race! And he hath also thoroughly learnt music, both vocal and instrumental, and dancing and proper recitation of the Saman (Veda) from Vishwavasu’s son. And having thus acquired weapons and mastered the Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven). Listen to me, O Yudhishthira, for I shall now deliver to thee the message of that foremost of celestials. He hath commanded me saying, “Thou wilt, no doubt, go to the world of men. O best of Brahmanas, tell thou Yudhishthira these words of mine. Soon will thy brother Arjuna come to thee, having acquired arms and accomplished a great deed for the celestials that is incapable of being accomplished by themselves. Do thou meanwhile devote thyself to ascetic austerities, with thy brothers. There is nothing superior to asceticism, and it is by asceticism that a person achieveth great results. And, O bull of the Bharata race, well do I know that Karna is endued with great ardour and energy and strength and prowess that is incapable of being baffled. Well do I know that, skilled in fierce conflict, he hath not his rival in battle; that he is a mighty bowman, a hero deft in the use of fierce weapons and cased in the best of mail. Well do I know that that exalted son of Aditya resembleth the son of Maheswara himself. Well do I also know the high natural prowess of the broad-shouldered Arjuna. In battle Karna is not equal unto even a sixteenth part of Pritha’s son. And as for the fear of Karna which is in thy heart, O repressor of foes, I shall dispel when Savyasachin will have left heaven. And as regards thy purpose, O hero, to set out on a pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak unto thee. And whatever that regenerate Rishi will relate unto thee touching the merits of asceticism and tirthas, thou shouldst receive with respect and not otherwise!’”
Vaisampayana continued, “O son of the Kuru clan, while Dhaumya was speaking, the powerful sage Lomasa arrived at the location. The king, the eldest of Pandu’s sons, along with his followers and the Brahmanas, gathered around the righteous one, just like celestial beings in heaven gather around Indra. After welcoming him properly, Yudhishthira the just asked about the reason for his arrival and his travels. In response to Pandu’s son, the renowned ascetic, pleased, spoke in pleasant words that delighted the Pandavas: ‘Traveling freely, O Kaunteya, across all regions, I reached Indra’s abode and saw the lord of the celestials there. I beheld your heroic brother, capable of shooting a bow with his left hand, seated on the same seat as Indra. Seeing Partha on that seat astonished me greatly, O tiger among men! Then the lord of the celestials said to me, ‘Go to the sons of Pandu.’ At the request of Indra and the noble son of Pritha, I have come here quickly, wishing to see you with your younger brothers. O child, I will share something that will greatly please you, O son of Pandu! Listen to it, O king, along with Krishna and the sages with you. O bull of the Bharata line, Partha has received from Rudra that incomparable weapon for which you sent him to heaven. That fierce weapon, known as Brahma-sira, which appeared after Amrita and which Rudra obtained through great penance, has been acquired by Arjuna along with the mantras for launching and retrieving it, and the rites for purification and restoration. And, O Yudhishthira, Arjuna of immense power has also obtained Vajras, Dandas, and other divine weapons from Yama, Kuvera, Varuna, and Indra, O son of the Kuru clan! He has thoroughly learned music, both vocal and instrumental, as well as dance and the proper recitation of the Saman (Veda) from Vishwavasu’s son. Having gained weapons and mastered the Gandharva Veda, your third brother Vibhatsu is living happily in heaven. Listen to me, O Yudhishthira, for I will now share the message of that highest of celestials. He has commanded me, saying, ‘You will certainly go to the human world. O best of Brahmanas, tell Yudhishthira these words of mine. Soon your brother Arjuna will come to you, having acquired arms and accomplishing a great deed for the celestials that they themselves cannot achieve. Meanwhile, you should devote yourself to austerities along with your brothers. There is nothing greater than asceticism, and it is through asceticism that one achieves great results. And, O bull of the Bharata clan, I know well that Karna is endowed with great passion, energy, strength, and prowess that cannot be defeated. I know well that, skilled in fierce battle, he has no equal; he is a mighty archer, a hero skilled in the use of fierce weapons and clad in the best armor. I know well that that exalted son of Aditya resembles the son of Maheswara himself. I also know the natural prowess of the broad-shouldered Arjuna. In battle, Karna is not even one-sixteenth the match of Pritha’s son. As for the fear of Karna in your heart, O enemy vanquisher, I will dispel it when Savyasachin leaves heaven. Regarding your intention, O hero, to embark on a pilgrimage to holy places, the great sage Lomasa will surely speak to you. Whatever that revered sage will tell you about the merits of asceticism and holy places, you should receive with respect and not otherwise!’”
SECTION XCII
“Lomasa continued, ‘Listen now, O Yudhishthira, to what Dhananjaya hath said: ‘Cause my brother Yudhishthira to attend to the practice of virtue which leadeth to prosperity. Endued with wealth of asceticism, thou art conversant with the highest morality, with ascetic austerities of every kind, with the eternal duties of kings blessed with prosperity, and the high and sanctifying merit that men obtain from tirthas. Persuade thou the sons of Pandu to acquire the merit attaching to tirthas. Do thou with thy whole soul persuade the king to visit the tirthas and give away kine.’ This is what Arjuna said unto me. Indeed he also said, ‘Let him visit all the tirthas protected by thee. Thou wilt also protect him from Rakshasas, and watch over him in inaccessible regions and rugged mountain breasts. And as Dadhichi had protected Indra, and Angiras had protected the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti from Rakshasas. Along the way are many Rakshasas, huge as mountain-cliffs. But protected by thee these will not be able to approach the sons of Kunti. Obedient to the words of Indra and at the request of Arjuna also protecting thee from dangers, I shall wander with thee. Before this, O son of the Kuru race, I have twice visited the tirthas. With thee I shall repair to them for the third time. O Yudhishthira, Manu and other royal Rishis of meritorious deeds had undertaken journeys to tirthas. Indeed, a trip to them is capable of dispelling all fear, O king! They that are crooked-minded, they that have not their souls under control, they that are illiterate and perverse, do not, O Kauravya, bathe in tirthas. But thou art ever of a virtuous disposition and conversant with morality and firm in thy promises. Thou wilt surely be able to free thyself from the world. For, O son of Pandu, thou art even as king Bhagiratha, or Gaya, or Yayati, or any one, O son of Kunti, that is like them.’
“Lomasa continued, ‘Listen now, O Yudhishthira, to what Dhananjaya has said: ‘Encourage my brother Yudhishthira to focus on the practice of virtue that leads to prosperity. With your wealth of asceticism, you are knowledgeable about the highest morality, all kinds of ascetic austerities, the eternal duties of prosperous kings, and the great and purifying merit that comes from sacred places. Urge the sons of Pandu to gain the merit associated with these sacred sites. With all your heart, persuade the king to visit these places and donate cattle.’ This is what Arjuna told me. He also said, ‘Let him visit all the sacred sites you oversee. You will protect him from Rakshasas and keep him safe in hard-to-reach areas and rough mountain terrains. Just as Dadhichi protected Indra, and Angiras protected the Sun, so do you, O best of the righteous, protect the sons of Kunti from the Rakshasas. There are many Rakshasas along the way, as large as mountains. But with your protection, they won’t be able to approach the sons of Kunti. Following the advice of Indra and at Arjuna’s request to keep you safe from dangers, I will travel with you. Before this, O son of the Kuru race, I have visited the sacred sites twice. With you, I will go to them for a third time. O Yudhishthira, Manu and other royal sages known for their good deeds have undertaken journeys to sacred sites. Indeed, a journey to them can dispel all fears, O king! Those who are deceitful, who don’t have control over themselves, who are uneducated and corrupt, do not, O Kauravya, bathe in these sacred sites. But you are always virtuous, knowledgeable about morality, and steadfast in your promises. You will surely be able to free yourself from worldly troubles. For, O son of Pandu, you are like king Bhagiratha, or Gaya, or Yayati, or anyone else, O son of Kunti, who is similar to them.’”
“Yudhishthira answered, ‘I am so overwhelmed with delight, O Brahmana, that I cannot find words to answer thee. Who can be more fortunate than he who is remembered even by the lord of the celestials? Who can be more fortunate than he who hath been favoured with thy company, who hath Dhananjaya for a brother, and who is thought of by Vasava himself? As to thy words, O illustrious one, in respect of a trip to the tirthas, my mind had already been made up at the words of Dhaumya. O Brahmana, I shall start, at whatever hour thou mayst be pleased to appoint, on the proposed journey to tirthas. Even this is my firm resolve!’
“Yudhishthira replied, ‘I’m so filled with joy, O Brahmana, that I can’t find the words to respond to you. Who could be luckier than someone who is remembered even by the king of the gods? Who could be luckier than someone who has your company, who has Dhananjaya as a brother, and who is thought of by Vasava himself? As for what you said, O great one, about a trip to the holy places, I’ve already made up my mind after hearing Dhaumya’s words. O Brahmana, I will set out at whatever time you choose for the proposed journey to the holy places. This is my firm decision!’”
Vaisampayana continued, “Lomasa then said unto Yudhishthira, who had made up his mind to start on the proposed journey, ‘O mighty king, be thou light as regards thy retinue, for by this thou wilt be able to go more easily!’
Vaisampayana continued, “Lomasa then said to Yudhishthira, who had decided to begin the journey, ‘O mighty king, keep your group small, because that way you'll be able to travel more easily!’”
“Yudhishthira then said, ‘Let those mendicants and Brahmanas and Yogis that are incapable of bearing hunger and thirst, the fatigues of travel and toil, and the severity of winter, desist. Let those Brahmanas also desist that live on sweetmeats, and they also that desire cooked viands and food that is sucked or drunk as well as meat. And let those also remain behind that are dependent on cooks. Let those citizens that have followed me from motives of loyalty, and whom I have hitherto kept on proper stipends, repair to king Dhritarashtra. He will give them their allowances in due time. If, however, that king refuses to grant them proper allowances, the king of the Panchalas will, for our satisfaction and welfare, give them these.’”
Yudhishthira then said, “Let those beggars, Brahmins, and yogis who can't handle hunger and thirst, the exhaustion of travel and work, and the harshness of winter stay behind. Let those Brahmins who live on sweets, as well as those who want cooked food and drinks or meat, also stay behind. Let those who rely on cooks remain as well. Let the citizens who have followed me out of loyalty, and whom I have previously supported, go back to King Dhritarashtra. He will give them their allowances on time. However, if that king refuses to provide them with proper allowances, the king of the Panchalas will, for our benefit and well-being, ensure they receive them.”
Vaisampayana continued, “And thereupon oppressed with grief, the citizens and the principal Brahmanas and Yatis set out for Hastinapura. And out of affection for Yudhishthira the just, the royal son of Amvika received them properly, and gratified them with proper allowances. And the royal son of Kunti, with only a small number of Brahmanas, abode for three nights at Kamyaka, cheered by Lomasa.”
Vaisampayana continued, “Feeling overwhelmed with sadness, the citizens, along with the leading Brahmanas and Yatis, made their way to Hastinapura. Out of love for the righteous Yudhishthira, the royal son of Amvika welcomed them warmly and provided them with suitable support. The royal son of Kunti stayed for three nights at Kamyaka, accompanied by just a few Brahmanas, and was comforted by Lomasa.”
SECTION XCIII
Vaisampayana said, “Those Brahmanas then, that had been dwelling (with him) in the woods, beholding the son of Kunti about to set out (on the pious pilgrimage), approached him, O king, and said, ‘Thou art about to set out, O king, on thy journey to the sacred tirthas, along with thy brothers and accompanied by the illustrious Rishi Lomasa. O king, it behoveth thee, O son of Pandu, to take us with thee. Without thee, we shall not be able, O son of the Kuru race, to visit them at any time. Surrounded by dangers and difficult of access, they are infested by beasts of prey. Those tirthas, O lord of men, are inaccessible to persons in small parties. Foremost of all wielders of the bow, thy brothers are ever brave. Protected by your heroic selves, we also would proceed to them. Permit us to acquire, O lord of earth, through thy grace the blessed fruit of tirthas. Protected by thy energy, let us, O king, be cleansed of all our sins by visiting those tirthas and purified by baths therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire without doubt the regions difficult of acquisition that Kartavirya and Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only had earned. In thy company, O king, we desire to behold Prabhasa and other tirthas, Mahendra and other hills, Ganga and other rivers, and Plaksha and other gigantic trees. If, O lord of men, thou hast any regard for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity from this. O thou of mighty arms, the tirthas are infested by Rakshasas that ever obstruct ascetic penances. It behoveth thee to protect us from them. Protected by Lomasa and taking us with thee, go thou to all the tirthas spoken of by Dhaumya and the intelligent Narada, as also all those that have been spoken of by the celestial Rishi Lomasa, endued with great ascetic wealth, and be thou, by this, cleansed of all thy sins.”
Vaisampayana said, “The Brahmanas who had been living in the woods with him, seeing the son of Kunti about to embark on his sacred pilgrimage, approached him, O king, and said, ‘You are about to set out, O king, on your journey to the holy tirthas, along with your brothers and the great Rishi Lomasa. O king, it is fitting for you, O son of Pandu, to take us with you. Without you, we won’t be able, O son of the Kuru lineage, to visit them at any time. The tirthas are dangerous and hard to reach, filled with wild animals. These holy places, O lord of men, are not accessible to small groups. Your brothers are the best archers and always brave. With your heroic presence, we would be able to proceed to them. Please allow us, O lord of earth, to gain the blessed fruits of the tirthas through your grace. With your strength protecting us, let us, O king, be cleansed of all our sins by visiting those tirthas and purified by bathing there. By bathing in those tirthas, you too, O Bharata, will undoubtedly acquire the hard-to-earn realms that Kartavirya, Ashtaka, the royal sage Lomapada, and the mighty Bharata earned. In your company, O king, we wish to see Prabhasa and other tirthas, Mahendra and other hills, Ganga and other rivers, and Plaksha and other massive trees. If, O lord of men, you have any regard for the Brahmanas, please grant our request. You will surely prosper from this. O strong-armed one, the tirthas are filled with Rakshasas who constantly disrupt ascetic practices. You must protect us from them. With Lomasa protecting us, accompany us to all the tirthas mentioned by Dhaumya and the wise Narada, as well as all those spoken of by the celestial Rishi Lomasa, who possesses great ascetic wealth, and through this, may you be cleansed of all your sins.”
“Thus addressed respectfully by them, the king—that bull amongst the sons of Pandu—surrounded by his heroic brothers headed by Bhima, with tears of joy in his eyes, said unto all those ascetics, ‘Let it be so.’ With the permission then of Lomasa, as also of his priest Dhaumya, that foremost of Pandu’s sons with soul under complete control, resolved, along with his brothers and Drupada’s daughter of faultless features, to set out. Just at this time, the blessed Vyasa, as also Parvata and Narada, all endued with high intelligence, came to Kamyaka for seeing the son of Pandu. Beholding them, king Yudhishthira worshipped them with due rites. And worshipped by the monarch thus, those blessed ones, addressing Yudhishthira, said, ‘O Yudhishthira, O Bhima, and ye twins, banish all evil thoughts from your minds. Purify your hearts and then set out for the tirthas. The Brahmanas have said that the observance of regulations in respect of the body are called earthly vows, while efforts to purify the heart, so that it may be free from evil thoughts, are called spiritual vows. O king, the mind that is free from all evil thoughts is highly pure. Purifying yourselves, therefore, harbouring only friendly feelings for all, behold ye the tirthas. Observing earthly vows in respect of your bodies and purifying your minds by spiritual vows, obtain ye the fruits as recited, of pilgrimages.”
“Respectfully addressed by them, the king—who was the strongest of the sons of Pandu—surrounded by his brave brothers led by Bhima, with tears of joy in his eyes, said to all the ascetics, ‘So be it.’ With the permission of Lomasa and his priest Dhaumya, that greatest of Pandu’s sons, who had complete control over himself, decided, along with his brothers and Drupada’s beautiful daughter, to set out. At that moment, the revered Vyasa, along with Parvata and Narada, all very wise, arrived in Kamyaka to see the son of Pandu. Upon seeing them, King Yudhishthira honored them with the proper rituals. After being worshiped by the king, those blessed ones addressed Yudhishthira, saying, ‘O Yudhishthira, O Bhima, and you twins, banish all negative thoughts from your minds. Purify your hearts and then depart for the sacred places. The sages say that the observance of physical rules is called earthly vows, while the effort to purify your heart, freeing it from negative thoughts, is called spiritual vows. O king, the mind that is free from all negativity is very pure. Therefore, after purifying yourselves and nurturing only kind feelings for everyone, visit the sacred places. By practicing earthly vows for your bodies and purifying your minds through spiritual vows, you will achieve the benefits of your pilgrimages.’”
“Saying, ‘So be it,’ the Pandavas with Krishna, caused those celestial and human Rishis to perform the usual propitiatory ceremonies. And those heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as also the ascetics that had been residing with them in the woods, set out on the day following the full moon of Agrahayana in which the constellation Pushya was ascendant. Dressed in barks and hides, and with matted lock on head, they were all cased in impenetrable mail and armed with swords. And O Janamejaya, the heroic sons of Pandu with quivers and arrows and scimitars and other weapons, and accompanied by Indrasena and other attendants with fourteen and one cars, a number of cooks and servants of other classes, set out with faces turned towards the east!”
“Saying, ‘So be it,’ the Pandavas, along with Krishna, had the celestial and human sages perform the usual rituals. After worshipping the feet of Lomasa, Dwaipayana, Narada, and the celestial sage Parvata, O king, and joined by Dhaumya and the ascetics who had been living with them in the forest, they set out the day after the full moon in Agrahayana when the Pushya constellation was rising. Dressed in tree bark and animal hides, with matted hair on their heads, they were all protected by impenetrable armor and armed with swords. And O Janamejaya, the brave sons of Pandu, equipped with quivers, arrows, scimitars, and other weapons, along with Indrasena and other attendants in fourteen chariots, along with a number of cooks and servants of various kinds, set out with their faces turned toward the east!”
SECTION XCIV
“Yudhishthira said, ‘O best of celestial Rishis, I do not think that I am without merits. Yet am I afflicted with so much sorrow that there never was a king like me. I think, however, that my enemies are destitute of good qualities and even destitute of morality. Yet why, O Lomasa, do they prosper in this world?”
“Yudhishthira said, ‘O greatest of heavenly sages, I don’t believe that I lack virtues. Still, I am burdened with so much grief that there has never been a king like me. I feel, however, that my enemies are lacking in good qualities and even in morality. So why, O Lomasa, do they thrive in this world?’”
“Lomasa said, ‘Grieve not ever, O king, O son of Pritha, that sinful men should often prosper in consequence of the sins they commit. A man may be seen to prosper by his sins, obtain good therefrom and vanquish his foes. Destruction, however, overtakes him to the roots. O king, I have seen many Daityas and Danavas prosper by sin but I have also seen destruction overtake them. O exalted one, I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. And at first the sinful Asuras were possessed with pride. And pride begat vanity and vanity begat wrath. And from wrath arose every kind of evil propensities, and from these latter sprang shamelessness. And in consequence of shamelessness, good behaviour disappeared from among them. And because they had become shameless and destitute of virtuous propensities and good conduct and virtuous vows, forgiveness and prosperity and morality forsook them in no time. And prosperity then, O king, sought the gods, while adversity sought the Asuras. And when the Daityas and the Danavas, deprived of sense by pride, were possessed by adversity. Kali also sought to possess them. And, O son of Kunti, overwhelmed with pride, and destitute of rites and sacrifices, and devoid of reason and feeling, and their hearts full of vanity, destruction overtook them soon. And covered with infamy, the Daityas were soon exterminated. The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins, O son of Pandu, by means of ascetic penances and sacrifices and gifts and blessings, and obtained prosperity and the consequence. And because the gods always performed sacrifices and holy deeds abandoning every practice that was evil, and visited the tirthas, as the consequence thereof they acquired great good fortune. Guided by this, O king, do thou also, with thy brothers, bathe in tirthas, for then thou wilt obtain prosperity once more. Even this is the eternal road. And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances and visiting tirthas and touching sacred waters and beholding illustrious ascetics, obtained fame and sanctity and merit and wealth, so wilt thou also obtain prosperity that is great. And as Ikshwaku with his sons, friends and followers, as Muchukunda and Mandhatri and king Marutta, as the gods through power of asceticism and the celestial Rishis also, had all obtained fame, so wilt thou also obtain great celebrity. The sons of Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance, will, without doubt, be soon exterminated like the Daityas.’”
“Lomasa said, ‘Don’t grieve, O king, O son of Pritha, that wicked people often succeed because of their sins. You might see someone thriving through their wrongdoings, gaining benefits, and defeating their enemies. However, true destruction eventually catches up with them. O king, I’ve witnessed many Daityas and Danavas prospering through sin, but I’ve also seen them face ruin. O noble one, I observed all this in the righteous age of the past. The gods practiced virtue, while the Asuras turned away from it. The gods visited holy places, while the Asuras did not. Initially, the sinful Asuras were filled with pride. Pride led to arrogance, and arrogance led to anger. From anger sprang all sorts of evil behaviors, and from those emerged shamelessness. Because of their shamelessness, good conduct vanished among them. As they became shameless and devoid of virtuous traits and good behavior, forgiveness, prosperity, and morality quickly abandoned them. Consequently, O king, prosperity sought out the gods, while adversity came to the Asuras. When the Daityas and Danavas, blinded by pride, faced adversity, Kali also aimed to possess them. And, O son of Kunti, overwhelmed with pride, lacking rituals and sacrifices, devoid of reason and empathy, with hearts full of arrogance, destruction soon overtook them. The Daityas, shrouded in disgrace, were swiftly eradicated. However, the gods, who were virtuous in their actions, ventured to the seas, rivers, lakes, and sacred sites, cleansing themselves of all sins, O son of Pandu, through ascetic practices, sacrifices, gifts, and blessings, and regained prosperity and its rewards. Because the gods consistently performed sacrifices and good deeds while avoiding all evil practices, and visited holy places, they acquired immense good fortune as a result. Following this example, O king, you and your brothers should also bathe in sacred places so that you will regain prosperity. This is the eternal path. And, O monarch, like King Nriga, Shivi, Ausinara, Bhagiratha, Vasumanas, Gaya, Puru, and Pururavas, who gained fame, holiness, merit, and wealth by practicing asceticism and visiting sacred waters and encountering illustrious ascetics, you too will achieve great prosperity. Just as Ikshwaku with his sons, friends, and followers, Muchukunda, Mandhatri, and King Marutta, along with the gods through their ascetic power and the celestial Rishis, gained fame, so will you also obtain great renown. The sons of Dhritarashtra, however, enslaved by sin and ignorance, will undoubtedly be eliminated soon like the Daityas.’”
SECTION XCV
Vaisampayana said, “The heroic sons of Pandu, accompanied by their followers, proceeding from place to place, at last arrived at Naimisha. O king, reaching the Gomati, the Pandavas bathed in the sacred tirtha of that stream, and having performed their ablutions there, they gave away, O Bharata, both kine and wealth! And repeatedly offering oblations of water, O Bharata, to the gods, the pitris, and the Brahmanas, in the tirthas called Kanya, Aswa, and Go and staying (as directed) in Kalakoti and the Vishaprastha hills, the Kauravas then, O king, reached Vahuda and performed their ablution in that stream. Proceeding next, O lord of earth, to the sacrificial region of the gods known by the name Prayaga, they bathed in the confluence of Ganga and Yamuna and residing there practised ascetic penances of great merit. And the Pandavas, of truthful promises, bathing in the tirtha, cleansed themselves of every sin. The sons of Pandu then, O king of the Bharata race, accompanied by those Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and adored by the ascetics. Residing there for some time and gratifying the Brahmanas with the fruit and roots of the wilderness and clarified butter, those heroes began to practise ascetic penances of great merit. They then proceeded to Mahidhara consecrated by that virtuous royal sage Gaya of unrivalled splendour. In that region is the hill called Gayasira, as well as the delightful river called Mahanadi, with fine banks graced by bushes of canes. On that celestial hill of holy peaks is a sacred tirtha called Brahmasara which is much adored by ascetics. There on the banks of that lake had dwelt of yore the eternal god himself of justice, and it was thither that the illustrious Rishi Agastya had repaired to behold that deity. It is from that lake that all the rivers take their rise and there in that tirtha, Mahadeva the wielder of the Pinaka, is present for aye. Arriving at that spot, the heroic sons of Pandu practised the vow that is known by the name of the Chaturmasya according to all the rites and ordinances of the great sacrifice called Rishiyajna. It is there that that mighty tree called the Eternal banian stands. Any sacrifice performed there produces merit that is eternal. In that sacrificial platform of the gods producing eternal merit, the Pandavas began to fast with concentrated souls. And there came unto them Brahmanas by hundreds endued with wealth of asceticism. And those Brahmanas also all performed the Chaturmasya sacrifice according to the rites inculcated by the Rishis. And there in that tirtha, those Brahmanas old in knowledge and ascetic merit and fully versed in the Vedas, that constituted the court of the illustrious sons of Pandu, talked in their presence upon various subject of sacred import. And it was in that place that the learned vow-observing, and sacred Shamatha, leading, besides, a life of celibacy, spake unto them, O king, of Gaya, the son of Amurttaraya. And Shamatha said, ‘Gaya, the son of Amurttaraya, was one of the foremost of royal sages. Listen to me, O Bharata, as I recite his meritorious deeds. It was here, O king, that Gaya had performed many sacrifices distinguished by the enormous quantities of food (that were distributed) and the profuse gifts that were given away (unto Brahmanas). Those sacrifices, O king, were distinguished by mountains in hundreds and thousands of cooked rice, lakes of clarified butter and rivers of curds in many hundreds, and streams of richly-dressed curries in thousands. Day after day were these got ready and distributed amongst all comers, while, over and above this, Brahmanas and others, O king, received food that was clean and pure. During the conclusion also (of every sacrifice) when gifts were dedicated to the Brahmanas, the chanting of the Vedas reached the heavens. And so loud, indeed, was the sound of the Vedic Mantras that nothing else, O Bharata, could be heard there. Thus sacred sounds, O king, filled the earth, the points of the horizon, the sky and heaven itself. Even these were the wonders that persons noticed on those occasions. And gratified with the excellent viands and drinks that the illustrious Gaya provided, men, O bull of the Bharata race, went about singing these verses. In Gaya’s great sacrifice, who is there today, amongst creatures, that still desireth to eat? There are yet twenty-five mountains of food there after all have been fed! What the royal sage Gaya of immense splendour hath achieved in his sacrifice was never achieved by men before, nor will be by any in future. The gods have been so surfeited by Gaya with clarified butter that they are not able to take anything that anybody else may offer. As sand grains on earth, as stars in the firmament, as drops showered by rain-charged clouds, cannot ever be counted by anybody, so can none count the gifts in Gaya’s sacrifice!”
Vaisampayana said, “The brave sons of Pandu, along with their followers, traveled from place to place and finally arrived at Naimisha. O king, upon reaching the Gomati River, the Pandavas bathed in its sacred waters. After performing their rituals, they generously donated both cows and wealth! Repeatedly making water offerings, O Bharata, to the gods, the ancestors, and the Brahmanas, at the tirthas called Kanya, Aswa, and Go, they stayed as instructed in Kalakoti and the Vishaprastha hills. The Kauravas then, O king, reached Vahuda and bathed in that river. Next, O lord of the earth, they went to the sacred area known as Prayaga, where they bathed in the confluence of the Ganga and Yamuna, staying there to practice highly rewarding ascetic penances. The truth-speaking Pandavas, after bathing in the tirtha, cleansed themselves of all sins. The sons of Pandu then, O king of the Bharata lineage, together with the Brahmanas, traveled to the tirtha named Vedi, sacred to the Creator and revered by ascetics. They stayed there for a while and pleased the Brahmanas with fruits and roots from the forest and clarified butter, beginning to engage in significant ascetic practices. They then moved on to Mahidhara, blessed by the virtuous royal sage Gaya, who shone with unrivaled brilliance. In that region stands the hill called Gayasira, along with the lovely river Mahanadi, its banks adorned with cane bushes. On that celestial hill with holy peaks is a sacred tirtha called Brahmasara, much cherished by ascetics. There on the banks of that lake lived the eternal god of justice long ago, and it was there that the renowned Rishi Agastya had gone to see that deity. From that lake, all rivers originate, and in that tirtha, Mahadeva, the wielder of the Pinaka, is always present. Upon arriving there, the heroic sons of Pandu practiced the vow known as the Chaturmasya, following all the rites and rules of the great sacrifice called Rishiyajna. It is there that the mighty tree known as the Eternal banyan stands. Any sacrifice performed there yields eternal merit. On that divine sacrificial ground, producing everlasting merit, the Pandavas began to fast with focused minds. And hundreds of Brahmanas, rich in asceticism, came to them. These Brahmanas also performed the Chaturmasya sacrifice according to the rites prescribed by the Rishis. Gathered there in that tirtha were wise Brahmanas, knowledgeable in sacred lore and ascetic merit, well-versed in the Vedas, who comprised the court of the illustrious sons of Pandu, discussing various sacred topics in their presence. It was in that place that the learned, vow-observing, and sacred Shamatha, who also lived a celibate life, spoke to them, O king, about Gaya, the son of Amurttaraya. And Shamatha said, ‘Gaya, the son of Amurttaraya, was one of the most distinguished royal sages. Listen to me, O Bharata, as I recount his virtuous deeds. It was here, O king, that Gaya performed numerous sacrifices marked by the vast amounts of food (that were distributed) and the generous gifts given (to Brahmanas). Those sacrifices, O king, featured mountains upon mountains of cooked rice, lakes of clarified butter, rivers of curds, and streams of richly prepared curries. Daily, these were prepared and shared with everyone, while, in addition, Brahmanas and others, O king, received clean and pure food. At the conclusion of each sacrifice, when gifts were offered to the Brahmanas, the chanting of the Vedas reached the heavens. The sound of the Vedic Mantras was so loud that nothing else, O Bharata, could be heard there. Thus, sacred sounds O king, filled the earth, the horizons, the sky, and heaven itself. These were the wonders that people witnessed on those occasions. And pleased by the excellent food and drinks that the great Gaya provided, people, O bull of the Bharata race, sang these verses. In Gaya’s grand sacrifice, who among beings still wants to eat? There remain twenty-five mountains of food even after everyone has been fed! What the royal sage Gaya, of immense glory, achieved in his sacrifice was unparalleled in the past and will not be matched in the future. The gods have been so satisfied with Gaya’s clarified butter that they cannot accept anything offered by anyone else. Just as the grains of sand on earth, the stars in the sky, and the raindrops from clouds cannot be counted, so too cannot anyone count the gifts from Gaya’s sacrifice!”
“O son of the Kuru race, many times did king Gaya perform sacrifices of this description, here, by the side of this Brahmasara!”
“O son of the Kuru lineage, countless times did King Gaya carry out sacrifices like this, right here by the banks of this Brahmasara!”
SECTION XCVI
Vaisampayana said, “After this the royal son of Kunti who was ever distinguished for his profuse gifts unto Brahmanas, proceeded to the asylum of Agastya and took up his abode in Durjaya. It was here that that foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya had slain Vatapi there. And the king also enquired after the extent of that man-destroying Daitya’s prowess, and the reason also of the illustrious Agastya’s wrath being excited against that Asura.
Vaisampayana said, “After this, the royal son of Kunti, known for his generous donations to Brahmanas, went to the hermitage of Agastya and settled in Durjaya. It was here that the great speaker, King Yudhishthira, asked Lomasa why Agastya had killed Vatapi. The king also wanted to know about the strength of that deadly Daitya and why the esteemed Agastya had become angry with that Asura.”
“Thus questioned, Lomasa said, ‘O son of Kuru race, there was in the city called Manimati, in days of yore, a Daitya named Ilwala, whose younger brother was Vatapi. One day that son of Diti addressed the Brahmana endued with ascetic merit, saying, ‘O holy one, grant me a son equal unto Indra.’ The Brahmana, however, did not grant the Asura a son like Indra. And at this, the Asura was inflamed with wrath against the Brahmana. And from that day, O king, the Asura Ilwala became a destroyer of Brahmanas. And endued with power of illusion the angry Asura transformed his brother into a ram. And Vatapi also capable of assuming any form at will, would immediately assume the shape of a ram. And the flesh of that ram, after being properly dressed, was offered to Brahmanas as food. And after they had eaten of it, they were slain. For whomsoever Ilwala summoned with his voice, he would come back to Ilwala even if he had gone to the abode of Yama, in re-embodied form endued with life, and show himself to Ilwala. And so having transformed the Asura Vatapi into a ram and properly cooked his flesh and feeding Brahmanas therewith, he would summon Vatapi. And the mighty Asura Vatapi, that foe of Brahmanas, endued with great strength and power of illusion, hearing, O king, those sounds uttered with a loud voice by Ilwala, and ripping open the flanks of the Brahmana would come laughingly out, O lord of earth! And it was thus, O monarch, that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently took away their lives.
“Thus questioned, Lomasa said, ‘O son of the Kuru dynasty, there was once in the city called Manimati, long ago, a demon named Ilwala, whose younger brother was Vatapi. One day, that son of Diti approached the Brahmana blessed with ascetic power, saying, ‘O holy one, grant me a son equal to Indra.’ However, the Brahmana did not grant the Asura a son like Indra. Angered by this, the Asura was filled with wrath against the Brahmana. From that day on, O king, the Asura Ilwala became a destroyer of Brahmanas. With his power of illusion, the furious Asura transformed his brother into a ram. Vatapi, who could take any form at will, would immediately assume the shape of a ram. The flesh of that ram, after being properly prepared, was offered to Brahmanas as food. After they had eaten it, they were slain. For anyone Ilwala called with his voice would return to him even if they had gone to the realm of Yama, re-bodied with life, and appear before Ilwala. So, having transformed the Asura Vatapi into a ram and properly cooked his flesh to feed Brahmanas, he would summon Vatapi. The mighty Asura Vatapi, that enemy of Brahmanas, endowed with great strength and the power of illusion, hearing, O king, those loud sounds spoken by Ilwala, would tear open the flanks of the Brahmana and come out laughing, O lord of the earth! Thus, O monarch, the wicked-hearted Daitya Ilwala, after feeding the Brahmanas, frequently took their lives.’”
“Meanwhile, the illustrious Agastya beheld his deceased ancestors hanging in a pit with heads downwards. And he asked those personages thus suspended in that hole, saying, ‘What is the matter with you? Thus questioned those utterers of Brahma replied, ‘It is even for offspring.’ And they also told him, ‘We are your ancestors. It is even for offspring that we stay suspended in this pit. If O Agastya, thou canst beget us a good son, we may then be saved from this hell and thou also wilt obtain thy blessed state of those having offspring.’ Endued with great energy and observant of truth and morality Agastya replied, saying, ‘Ye Pitris, I will accomplish your desire. Let this anxiety of yours be dispelled.’ And the illustrious Rishi then began to think of perpetuating his race. But he saw not a wife worthy of him on whom he himself could take his birth in the form of a son. The Rishi accordingly, taking those parts that were regarded as highly beautiful, from creatures possessing them, created therewith an excellent woman. And the Muni, endued with great ascetic merit, thereupon gave that girl created for himself to the king of the Vidharbhas who was then undergoing ascetic penances for obtaining offspring. And that blessed girl of sweet face (thus disposed of) then took her birth (in Vidarbha’s royal line) and, beautiful as the effulgent lightning, her limbs began to grow day by day. And as soon as that lord of earth—the ruler of the Vidarbhas—saw her ushered into life, he joyfully communicated the intelligence, O Bharata, unto the Brahmanas. And the Brahmanas thereupon, O lord of earth, blessed the girl and they bestowed upon her the name Lopamudra. And possessed of great beauty, she began, O monarch, to grow quickly like unto a lotus in the midst of water or the effulgent flame of a fire. And when the girl grew and attained to puberty, a hundred virgins decked in ornaments and a hundred maids waited in obedience upon her blessed self. And surrounded by those hundred maids and virgins, she shone in their midst, endued as she was with bright effulgence, like Rohini in the firmament amid an inferior multitude of stars. And possessed as she was of good behaviour and excellent manners, none dared ask for her hand even when she attained to puberty, through fear of her father, the king of the Vidharbhas. And Lopamudra, devoted to truth, surpassing the Apsaras even in beauty, gratified her father and relatives by means of her conduct. And her father, beholding his daughter-the princess of Vidharbha-attain to puberty, began to reflect in his mind, saying, ‘To whom should I give this daughter of mine?’”
“Meanwhile, the renowned Agastya saw his deceased ancestors hanging in a pit with their heads down. He asked those suspended figures in that hole, ‘What’s wrong with you?’ The ancestors, who were knowledgeable about Brahma, replied, ‘It’s all about having children.’ They continued, ‘We are your ancestors. We remain in this pit for the sake of offspring. If you, Agastya, can give us a good son, we may be freed from this hell, and you will also attain the blessed state of having children.’ Full of energy and committed to truth and morality, Agastya responded, ‘Dear ancestors, I will fulfill your wish. Let this worry of yours be eased.’ The illustrious sage then began to think about continuing his lineage. However, he couldn’t find a suitable wife to bear him a son. So, the sage took beautiful traits from various beings and created an exceptional woman. The sage, endowed with great ascetic merit, then gave this girl he had created to the king of Vidarbha, who was performing penances to have children. That blessed girl, with a lovely face, took birth into the royal line of Vidarbha, growing as beautifully as radiant lightning day by day. As soon as that earthly lord—the ruler of Vidarbha—saw her come into the world, he joyfully informed the Brahmanas. The Brahmanas then blessed the girl and named her Lopamudra. Possessed of great beauty, she began to flourish like a lotus in water or the bright flame of a fire. When the girl grew and reached puberty, a hundred virgins adorned with jewelry, along with a hundred maidens, served her. Surrounded by those hundred maids and virgins, she shone among them like Rohini in the sky among other lesser stars. With her good behavior and excellent manners, no one dared to ask for her hand, even as she came of age, out of respect for her father, the king of Vidarbha. Lopamudra, devoted to truth, surpassed even the Apsaras in beauty, bringing joy to her father and relatives through her conduct. Upon seeing his daughter, the princess of Vidarbha, reach puberty, her father began to ponder in his mind, ‘To whom should I give my daughter?’”
SECTION XCVII
“Lomasa continued, ‘When Agastya thought that girl to be competent for the duties of domesticity, he approached that lord of earth-the ruler of Vidharbhas-and addressing him, said, ‘I solicit thee, O king, to bestow thy daughter Lopamudra on me.’ Thus addressed by the Muni, the king of the Vidharbhas swooned away. And though unwilling to give the Muni his daughter, he dared not refuse. And that lord of earth then, approaching his queen, said, ‘This Rishi is endued with great energy. If angry, he may consume me with the fire of his curse. O thou of sweet face, tell me what is thy wish.” Hearing these words of the king, she uttered not a word. And beholding the king along with the queen afflicted with sorrow, Lopamudra approached them in due time and said, O monarch, it behoveth thee not to grieve on my account. Bestow me on Agastya, and, O father, save thyself, by giving me away.’ And at these words of his daughter, O monarch, the king gave away Lopamudra unto the illustrious Agastya with due rites. And obtaining her as wife, Agastya addressed Lopamudra, saying, ‘Cast thou away these costly robes and ornaments.’ And at these words of her lord, that large-eyed damsel of thighs tapering as the stem of the plantain tree cast away her handsome and costly robes of fine texture. And casting them away she dressed herself in rags and barks and deerskins, and became her husband’s equal in vows and acts. And proceeding then to Gangadwara that illustrious and best of Rishis began to practise the severest penances along with his helpful wife. And Lopamudra herself, well pleased, began to serve her lord from the deep respect that she bore him. And the exalted Agastya also began to manifest great love for his wife.
Lomasa went on, “When Agastya believed that girl to be capable of handling household duties, he approached the king of the Vidharbhas and requested, ‘O king, I ask you to give me your daughter Lopamudra.’ Hearing this from the sage, the king fainted. Although he didn’t want to give his daughter to the sage, he felt he couldn’t refuse. So, he went to his queen and said, ‘This Rishi has immense power. If he gets angry, he could destroy me with his curse. O beautiful one, what do you wish to do?’ Upon hearing her husband’s words, she said nothing. Noticing the king and queen in distress, Lopamudra came forward and said, ‘O king, you shouldn’t worry about me. Give me to Agastya and, O father, save yourself by allowing this.’ After hearing his daughter’s words, O king, the king performed the necessary rituals and gave Lopamudra to the renowned Agastya. After marrying her, Agastya told Lopamudra, ‘You should discard these expensive clothes and jewelry.’ In response to her husband’s request, the beautiful girl with slender thighs, like that of a banana tree, took off her fine and elaborate garments. She then dressed in rags, bark, and deerskins, matching her husband in vows and actions. They then went to Gangadwara, where that illustrious sage began to perform intense penances with the support of his devoted wife. Lopamudra, pleased, dedicated herself to serving her husband out of deep respect, while the esteemed Agastya grew to love his wife even more.”
“After a considerable time, O king, the illustrious Rishi one day beheld Lopamudra, blazing in ascetic splendour come up after the bath in her season. And pleased with the girl, for her services, her purity, and self control, as also with her grace and beauty, he summoned her for marital intercourse. The girl, however, joining her hands, bashfully but lovingly addressed the Rishi, saying, ‘The husband, without doubt, weddeth the wife for offspring. But it behoveth thee, O Rishi, to show that love to me which I have for thee. And it behoveth thee, O regenerate one, to approach me on a bed like to that which I had in the palace of my father. I also desire that thou shouldst be decked in garlands of flowers and other ornaments, and that I should approach thee adorned in those celestial ornaments that I like. Otherwise, I cannot approach thee, dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful to wear ornaments (on such an occasion).’ Hearing these words of his wife, Agastya replied, ‘O blessed girl, O thou of slender waist, I have not wealth like what thy father hath, O Lopamudra!’ She answered saying, ‘Thou who art endued with wealth of asceticism, art certainly able to bring hither within a moment, by ascetic power, everything that exists in the world of men.’ Agastya said, ‘It is even so as thou hast said. That, however, would waste my ascetic merit. O bid me do that which may not loosen my ascetic merit.’ Lopamudra then said, ‘O thou endued with wealth of asceticism, my season will not last long, I do not desire, however, to approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit in any way. It behoveth thee, however, to do as I desire, without injuring thy virtue.’
“After some time, O king, the renowned sage one day saw Lopamudra, shining with ascetic brilliance, coming out of the bath during her time. Pleased with her services, her purity, and self-control, as well as her grace and beauty, he invited her for intimacy. However, the girl, with her hands joined, shyly but affectionately said to the sage, ‘A husband certainly marries a wife for children. But you, O sage, should show me the love I have for you. And you should approach me on a bed like the one I had in my father's palace. I also wish for you to wear floral garlands and other ornaments, while I come to you adorned in the celestial jewels that I like. Otherwise, I cannot approach you dressed in these tattered, red-dyed clothes. Also, O sage, it is inappropriate to wear ornaments on such an occasion.’ Hearing his wife's words, Agastya replied, ‘O blessed girl, O slender-waisted one, I don’t have wealth like your father, O Lopamudra!’ She responded, ‘You, endowed with the wealth of asceticism, can certainly summon anything from the human world here instantly, using your ascetic power.’ Agastya said, ‘Yes, what you say is true. However, that would deplete my ascetic merit. Please ask me to do something that won't diminish my ascetic merit.’ Lopamudra then said, ‘O you rich in asceticism, my time is short. I do not wish to approach you in any other way. I also don't want to lessen your ascetic merit in any way. However, it is important for you to fulfill my wishes without compromising your virtue.’”
“‘Agastya then said, ‘O blessed girl, if this be the resolve that thou hast settled in thy heart, I will go out in quest of wealth. Meanwhile, stay thou here as it pleaseth thee.’”
“Agastya then said, ‘O blessed girl, if this is the decision you've made in your heart, I will go out in search of wealth. In the meantime, stay here as you wish.’”
SECTION XCVIII
“Lomasa continued, ‘Agastya then, O son of the Kuru race, went to king Srutarvan who was regarded as richer than other kings, to beg for wealth. And that monarch, learning of the arrival of the pot-born Rishi on the frontiers of his kingdoms, went out with his ministers and received the holy man with respect. And the king duly offering the Arghya in the first instance, submissively and with joined hands enquired then after the reason of the Rishi’s arrival. And Agastya answered saying, O lord of the earth, know that I have come to thee, desirous of wealth. Give me a portion according to thy ability and without doing injury to others.’
Lomasa continued, “Agastya then, O son of the Kuru lineage, went to King Srutarvan, who was known to be wealthier than other kings, to ask for riches. When that king learned of the arrival of the pot-born sage at the borders of his kingdom, he went out with his ministers to respectfully welcome the holy man. The king first offered the Arghya and then, with folded hands and humility, inquired about the reason for the sage’s visit. Agastya replied, ‘O lord of the earth, I have come to you seeking wealth. Please give me a portion according to your ability and without harming anyone else.’”
“Lomasa continued, ‘The king, then, representing unto the Rishi the equality of his expenditure and income, said, ‘O learned one, take thou from my possessions the wealth thou pleasest.’ Beholding, however, the equality of that monarch’s expenditure with income, the Rishi who always saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to creatures. Taking, therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter, hearing of their arrival on his frontiers, received them duly. And Vradhnaswa also offered them the Arghyas and water to wash their feet. And the monarch, with their permission, then enquired after the reason of their coming. And Agastya said, ‘O lord of earth, know that we have come to thee desirous of wealth. Give us what thou canst, without doing injury to others.’”
Lomasa continued, “The king, then, explaining to the sage the balance of his spending and income, said, ‘O wise one, take from my possessions whatever wealth you wish.’ However, seeing that the king’s expenditures matched his income, the sage, who always viewed both sides equally, thought that if he took anything in this situation, it would cause harm to others. So, taking Srutarvan with him, the sage went to Vradhnaswa. When Vradhnaswa heard about their arrival at his borders, he welcomed them properly. He also offered them the ceremonial water and water to wash their feet. With their permission, the king then asked about the purpose of their visit. Agastya replied, ‘O lord of the land, we have come to you seeking wealth. Please give us what you can, without causing harm to others.’”
“Lomasa continued, ‘That monarch then represented unto them the equality of his expenditure and income, and said, ‘Knowing this, take ye what ye desire.’ The Rishi, however, who saw both sides with equal eyes, beholding the equality of that monarch’s income with expenditure, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then went to Purokutsa’s son, Trasadasyu, of enormous wealth. The high-souled Trasadasyu, learning of their arrival on the confines of his kingdom went out, O king, and received them well. And that best of monarchs in Ikshvaku’s line, having worshipped all of them duly, enquired after the reason of their arrival. And Agastya answered, ‘O lord of earth, know that we have all come to thee, desirous of wealth. Give us what you can, without injuring others.’”
Lomasa continued, “That king then explained the balance between his spending and income, saying, ‘Knowing this, take what you wish.’ However, the sage, who viewed both sides fairly, realized that taking anything in that situation would harm all living beings. Agastya and Srutarvan, along with King Vradhnaswa, then went to see Trasadasyu, Purokutsa’s son, who was immensely wealthy. The noble Trasadasyu, upon learning of their arrival at the edge of his kingdom, came out, O king, and welcomed them warmly. That great king from the Ikshvaku lineage, after properly honoring all of them, asked why they had come. Agastya replied, ‘O lord of the earth, we have all come to you, seeking wealth. Please give us what you can, without causing harm to others.’”
“Lomasa continued, ‘That monarch then, represented unto them the equality of his income with expenditure, and said, ‘Knowing this, take ye what ye desire.’ Beholding, however, the equality of that monarch’s expenditure with income, the Rishi who saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Then, O monarch, all those kings looking at one another, together spoke unto the Rishis saying, ‘O Brahmana, there is a Danava of the name Ilwala who of all persons on earth, is possessed of enormous wealth. Let us all approach him to-day and beg wealth of him.’”
“Lomasa continued, ‘That king then showed them that his income matched his expenses and said, ‘Knowing this, take whatever you want.’ However, seeing that king's expenses balanced his income, the sage, who viewed both sides fairly, thought that if he took anything under these circumstances, it would harm all living beings. Then, O king, all those rulers looked at one another and said to the sages, ‘O Brahmana, there is a demon named Ilwala who is richer than anyone else on earth. Let's go to him today and ask for some of his wealth.’”
“Lomasa continued, ‘This suggestion, O king, of begging wealth of Ilwala appeared to them to be proper. And, O monarch, all of them went together to Ilwala after this!’”
“Lomasa continued, ‘This idea, O king, of asking Ilwala for wealth seemed right to them. And, O monarch, they all went together to Ilwala after this!’”
SECTION XCIX
“Lomasa said, ‘When Ilwala learnt that those kings along with the great Rishi had arrived on the confines of his domain, he went out with his ministers and worshipped them duly. And that prince of Asuras received them hospitably, entertaining them, O son of the Kuru race, with well dressed meat supplied by his brother Vatapi (transformed into a ram). Then all those royal sages, beholding the mighty Asura Vatapi, who had been transformed into a ram thus cooked for them, became sad and cheerless and were nearly deprived of themselves. But that best of Rishis—Agastya—addressing those royal sages, said, ‘Yield ye not to grief, I will eat up the great Asura.’ And the mighty Rishi then sat himself down on an excellent seat, and the prince of Asuras, Ilwala, began to distribute the food smilingly. And Agastya ate up the whole of the meat supplied by Vatapi (transformed into a ram). And after the dinner was over, Ilwala began to summon his brother. But thereupon a quantity of air alone came out of the illustrious Rishi’s stomach, with a sound that was as loud, O child, as the roar of the clouds. And Ilwala repeatedly said, ‘Come out, O Vatapi!’ Then that best of Munis—Agastya—bursting out in laughter, said, ‘How can he come out? I have already digested that great Asura.’ And beholding his brother already digested, Ilwala became sad and cheerless and joining his hands, along with his ministers, addressing the Rishi (and his companions), said, ‘What for have ye come hither, and what can I do for you?’ And Agastya smilingly answered Ilwala, saying, ‘We know thee, O Asura, to be possessed of great power and also enormous wealth. These kings are not very wealthy while my need also of wealth is great. Give us what thou canst, without injuring others.’ Thus addressed Ilwala saluted the Rishi and said, ‘If thou say what it is that I mean to give, then will I give you wealth.’ Hearing this Agastya said, ‘O great Asura, thou hast even purposed to give unto each of these kings ten thousand kine and as many gold coins. And unto me thou hast purposed to give twice as much, as also a car of gold and a couple of horses fleet as thought. If thou enquirest now, thou wilt soon learn that your car is made of gold.’ Thereupon, O son of Kunti, Ilwala made enquiries and learnt that the car he had intended to give away was really a golden one. And the Daitya then with a sad heart, gave away much wealth and that car, unto which were yoked two steeds called Virava and Surava. And those steeds, O Bharata, took those kings and Agastya and all that wealth to the asylum of Agastya within the twinkling of an eye. And those royal sages then obtaining Agastya’s permission, went away to their respective cities. And Agastya also (with that wealth) did all that his wife Lopamudra had desired. And Lopamudra then said, ‘O illustrious one, thou hast now accomplished all my wishes. Beget thou a child on me that shall be possessed of great energy.’ And Agastya replied unto her, saying, ‘O blessed and beauteous one, I have been much gratified with thy conduct. Listen thou unto me as regards the proposal I make in respect of thy offspring. Wouldst thou have a thousand sons, or a century of sons each equal to ten, or ten sons equal each to an hundred, or only one son who may vanquish a thousand?’ Lopamudra answered, ‘Let me have one son equal unto a thousand, O thou endued with wealth of asceticism! One good and learned son is preferable to many evil ones.’”
Lomasa said, “When Ilwala found out that the kings, along with the great Rishi, had reached the edge of his realm, he went out with his ministers to properly honor them. That Asura prince welcomed them graciously, serving them well-prepared meat provided by his brother Vatapi (who had turned into a ram). When the royal sages saw the formidable Asura Vatapi, now cooked as a ram, they became sad and heartbroken, almost losing their senses. But that greatest of Rishis—Agastya—spoke to the royal sages, saying, ‘Don’t give in to sadness; I will eat the great Asura.’ The mighty Rishi then took his place on a fine seat, and the prince of Asuras, Ilwala, began to serve food with a smile. Agastya devoured all the meat from Vatapi (in ram form). After dinner, Ilwala called for his brother. But then only air escaped from the renowned Rishi’s stomach, making a sound as loud, oh child, as a thunderstorm. Ilwala repeatedly shouted, ‘Come out, Vatapi!’ Then the best of the Munis—Agastya—bursting into laughter said, ‘How can he come out? I’ve already digested that great Asura.’ Seeing his brother fully digested, Ilwala became sad and despondent, and with his hands joined, he addressed the Rishi (and his companions) saying, ‘Why have you come here, and what can I do for you?’ Smilingly, Agastya replied to Ilwala, ‘We know you, O Asura, to be powerful and incredibly wealthy. These kings aren’t very wealthy, and I have a great need for wealth. Give us what you can without harming anyone else.’ Listening to this, Ilwala greeted the Rishi and said, ‘If you tell me what I should give, then I will give you wealth.’ Upon hearing this, Agastya said, ‘O great Asura, you intended to give each of these kings ten thousand cows and as many gold coins. To me, you planned to give double that, along with a golden chariot and two swift horses. If you ask now, you’ll soon find out that your chariot is indeed made of gold.’ Thereupon, O son of Kunti, Ilwala made inquiries and found out that the chariot he intended to give was genuinely a golden one. The Daitya then, with a heavy heart, distributed a lot of wealth and that chariot, to which were harnessed two steeds named Virava and Surava. Those steeds, O Bharata, swiftly carried those kings, Agastya, and all that wealth to Agastya’s hermitage in the blink of an eye. The royal sages then took Agastya’s permission and returned to their respective cities. Agastya also (with that wealth) fulfilled all that his wife Lopamudra desired. Lopamudra then said, ‘O illustrious one, you have now fulfilled all my wishes. Please give me a child who will have great strength.’ Agastya replied, ‘O blessed and beautiful one, I am very pleased with your conduct. Listen to me regarding the proposal I make about your offspring. Would you prefer a thousand sons, or a hundred sons each equal to ten, or ten sons each equal to a hundred, or just one son who can defeat a thousand?’ Lopamudra answered, ‘I want one son equal to a thousand, O one endowed with the wealth of asceticism! One good and wise son is better than many evil ones.’”
“Lomasa continued, ‘Saying, ‘So be it,’ that pious Muni thereupon knew his devout wife of equal behaviour. And after she had conceived, he retired into the forest. And after the Muni had gone away, the foetus began to grow for seven years. And after the seventh year had expired, there came out of the womb, the highly learned Dridhasyu, blazing, O Bharata, in his own splendour. And the great Brahmana and illustrious ascetic, endued with mighty energy, took his birth as the Rishi’s son, coming out of the womb, as if repeating the Vedas with the Upanishads and the Angas. Endued with great energy while yet a child, he used to carry loads of sacrificial fuel into the asylum of his father, and was thence called Idhmavaha (carrier of sacrificial wood). And the Muni, beholding his son possessed of such virtues, became highly glad.
Lomasa continued, “When he said, ‘So be it,’ that devoted sage realized his faithful wife was equally dedicated. After she became pregnant, he went into the forest. While the sage was away, the fetus developed for seven years. After the seventh year, the highly knowledgeable Dridhasyu was born from the womb, shining bright, O Bharata, in his own brilliance. The great Brahmana and renowned ascetic, endowed with incredible strength, was born as the sage’s son, emerging from the womb as if he were reciting the Vedas along with the Upanishads and the Angas. Even as a child, he was incredibly strong and would carry loads of sacrificial wood to his father’s hermitage, earning him the name Idhmavaha (carrier of sacrificial wood). Seeing his son with such virtues, the sage was filled with great joy.
“And it was thus, O Bharata, that Agastya begat an excellent son in consequence of which his ancestors, O king, obtained the regions they desired. And it is from that time that this spot hath become known on the earth as the asylum of Agastya. Indeed, O king, this is the asylum graced with numerous beauties, of that Agastya who had slain Vatapi of Prahrada’s race. The sacred Bhagirathi, adored by gods and Gandharvas gently runneth by, like a breeze-shaken pennon in the welkin. Yonder also she floweth over craggy crests descending lower and lower, and looketh like an affrighted she-snake lying along the hilly slopes. Issuing out of the matted locks of Mahadeva, she passeth along, flooding the southern country and benefiting it like a mother, and ultimately mingleth with the ocean as if she were his favourite bride. Bathe ye as ye like in this sacred river, ye son of Pandu! And behold there, O Yudhisthira, the tirtha of Bhrigu that is celebrated over the three worlds and adored, O king, by great Rishis. Bathing here, Rama (of Bhrigu’s race) regained his might, which had been taken away from him (by Dasaratha’s son). Bathing here, O son of Pandu, with thy brothers and Krishna, thou wilt certainly regain that energy of thine that hath been taken away by Duryodhana, even as Rama regained his that had been taken away by Dasaratha’s son in hostile encounter.”
“And so it was, O Bharata, that Agastya had a remarkable son, leading his ancestors, O king, to gain the lands they wished for. Since then, this place has come to be known on earth as Agastya’s sanctuary. Truly, O king, this is the sanctuary filled with many wonders, of Agastya who defeated Vatapi of Prahrada’s lineage. The sacred Bhagirathi, revered by gods and Gandharvas, flows gently by like a flag fluttering in the breeze. Over there, she also cascades over rocky peaks, descending lower and lower, looking like a frightened female serpent resting along the hilly slopes. Emerging from the tangled hair of Mahadeva, she travels through, flooding the southern land and nurturing it like a mother, ultimately merging with the ocean as if she were his beloved bride. Bathe as you wish in this holy river, O son of Pandu! And look there, O Yudhisthira, the tirtha of Bhrigu, renowned across the three worlds and honored, O king, by great Rishis. Bathing here, Rama (of Bhrigu’s lineage) regained his strength, which had been taken from him (by Dasaratha’s son). Bathing here, O son of Pandu, with your brothers and Krishna, you will definitely regain the energy that has been taken from you by Duryodhana, just as Rama regained his after being stripped of it by Dasaratha’s son in battle.”
Vaisampayana continued, “At these words of Lomasa, Yudhishthira bathed there with his brothers and Krishna, and offered oblations of water, O Bharata, to the gods and the Pitris. And, O bull among men, after Yudhishthira had bathed in that tirtha, his body blazed forth in brighter effulgence, and he became invisible in respect of all foes. The son of Pandu then, O king, asked Lomasa, saying, ‘O illustrious one, why had Rama’s energy and might been taken away? And how also did he regain it? O exalted one, I ask thee, tell me everything.’”
Vaisampayana continued, “After hearing Lomasa's words, Yudhishthira, along with his brothers and Krishna, took a bath there and offered water oblations to the gods and the ancestors, O Bharata. And, O great among men, once Yudhishthira had bathed in that sacred place, his body radiated with a brighter glow, making him invisible to all enemies. The son of Pandu then, O king, asked Lomasa, saying, ‘O renowned one, why was Rama’s strength and power taken away? And how did he get it back? O esteemed one, I ask you, please tell me everything.’”
“Lomasa said, ‘Listen, O king, to the history of Rama (the son of Dasaratha) and Rama of Bhrigu’s line gifted with intelligence. For the destruction of Ravana, O king, Vishnu, in his own body, took his birth as the son of illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha after he had been born. It was then that Rama of Bhrigu’s line, the son of Richika by Renuka, hearing of Rama the son of Dasaratha—of spotless deeds—went to Ayodhya, impelled by curiosity, and taking with him that celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of Dasaratha’s son. And Dasaratha, hearing that Rama of Bhrigu’s race had arrived on the confines of his domains, set his own son Rama to receive the hero with respect. And beholding Dasaratha’s son approach and stand before him with ready weapons, Rama of Bhrigu’s line smilingly addressed him, O son of Kunti, saying, ‘O king, O exalted one, string, if thou canst, with all thy mighty, this bow which in my hands was made the instrument of destroying the Kshatriya race.’ Thus addressed, Dasaratha’s son answered, ‘O illustrious one, it behoveth thee not to insult me thus. Nor am I, amongst the regenerate classes, deficient in the virtues of the Kshatriya order. The descendants of Ikshwaku in special never boast of the prowess of their arms.’ Then unto Dasaratha’s son who said so, Rama of Bhrigu’s line replied, ‘A truce to all crafty speech, O king! Take this bow.’ At this, Rama the son of Dasaratha, took in anger from the hands of Rama of Bhrigu’s line that celestial bow that had dealt death to the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly strung that bow without the least exertion, and with its twang loud as the thunder-rattle, affrighted all creatures. And Rama, the son of Dasaratha, then, addressing Rama of Bhrigu’s said, ‘Here, I have strung this bow. What else, O Brahmana, shall I do for thee?’ Then Rama, the son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial arrow and said, ‘Placing this on the bow-string, draw to thy ear, O hero!’ “Lomasa continued, ‘Hearing this, Dasaratha’s son blazed up in wrath and said, ‘I have heard what thou hast said, and even pardoned thee. O son of Bhrigu’s race, thou art full of vanity. Through the Grandsire’s grace thou hast obtained energy that is superior to that of the Kshatriyas. And it is for this that thou insultest me. Behold me now in my native form: I give thee sight.’ Then Rama of Bhrigu’s race beheld in the body of Dasaratha’s son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors. O Bharata, began to flash through the welkin. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake. And shot by the hand of Rama, that shalt, confounding by its energy the other Rama, came back blazing into Rama’s hands. And Bhargava, who had thus been deprived of his senses, regaining consciousness and life, bowed unto Rama—that manifestation of Vishnu’s power. And commanded by Vishnu, he proceeded to the mountains of Mahendra. And thenceforth that great ascetic began to dwell there, in terror and shame. And after the expiration of a year, the Pitris, beholding Rama dwelling there deprived of energy, his pride quelled, and himself sunk in affliction, said unto him, ‘O son, having approached Vishnu, thy behaviour towards him was not proper. He deserveth for aye worship and respect in the three worlds. Go, O son, to that sacred river which goeth by name of Vadhusara! Bathing in all the tirthas of that stream, thou wilt regain thy energy! There in that river is the tirthas called Diptoda where thy grandsire Bhrigu, O Rama, in the celestial age had practised ascetic penances of great merit.’ Thus addressed by them, Rama, O son of Kunti, did what the Pitris bade him, and obtained back at this tirtha, O son of Pandu, the energy he had lost. Even this O child, was what befell Rama of spotless deeds in days in of yore, after he had, O king, met Vishnu (in the form of Dasaratha’s son)!’”
“Lomasa said, ‘Listen, O king, to the story of Rama (the son of Dasaratha) and Rama of Bhrigu’s line, who was gifted with intelligence. To destroy Ravana, O king, Vishnu took birth as the son of the illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha after he was born. It was then that Rama of Bhrigu’s line, the son of Richika by Renuka, hearing about Rama, the son of Dasaratha—known for his noble deeds—went to Ayodhya out of curiosity, bringing along that celestial bow that was deadly to the Kshatriyas, to test the prowess of Dasaratha’s son. Hearing that Rama of Bhrigu’s race had arrived on the borders of his kingdom, Dasaratha sent his own son Rama to greet the hero respectfully. As Dasaratha’s son approached and stood before him, ready with his weapons, Rama of Bhrigu’s line smiled and addressed him, ‘O son of Kunti, if you can, string this bow, which was a weapon for destroying the Kshatriya race when it was in my hands.’ Dasaratha’s son replied, ‘O illustrious one, it’s not right for you to insult me like this. I am not lacking in the virtues of the Kshatriya order among the regenerate classes. The descendants of Ikshwaku, in particular, do not boast about their might.’ To Dasaratha’s son who spoke like this, Rama of Bhrigu’s line responded, ‘Enough with the clever talk, O king! Take this bow.’ In anger, Rama, the son of Dasaratha, took that celestial bow, which had caused the downfall of many Kshatriyas, from Rama of Bhrigu’s line. And, O Bharata, the mighty hero effortlessly strung the bow, and its twang echoed like thunder, frightening all beings. Then Rama, the son of Dasaratha, addressed Rama of Bhrigu, ‘I have strung this bow. What else, O Brahmana, do you want me to do?’ Then Rama, the son of Jamadagni, handed the illustrious son of Dasaratha a celestial arrow and said, ‘Place this on the bowstring and pull it back to your ear, O hero!’ “Lomasa continued, ‘Upon hearing this, Dasaratha’s son filled with rage said, ‘I have heard what you said and even forgiven you. O son of Bhrigu’s race, you are full of pride. By the Grandsire’s grace, you have gained power that surpasses that of the Kshatriyas. That’s why you insult me. Now behold me in my true form: I give you sight.’ Then Rama of Bhrigu’s race saw in the body of Dasaratha’s son the Adityas, the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the star constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the sacred places, the eternal Rishis associated with Brahma known as the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas along with the Upanishads and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that arrow. The earth was filled with the sounds of thunder, and blazing meteors began to flash across the sky. Showers of dust and rain fell upon the earth, and whirlwinds with frightening sounds shook everything, causing the earth itself to tremble. The shot by Rama, that arrow, overwhelmed the other Rama with its force, returning, blazing, into Rama’s hands. And Bhargava, thus deprived of his senses, regained consciousness and life and bowed to Rama—an embodiment of Vishnu’s power. Following Vishnu’s command, he went to the Mahendra mountains. After that great ascetic began to live there, filled with fear and shame. After a year had passed, the Pitris, seeing Rama dwelling there without energy, pride subdued, and filled with sorrow, said to him, ‘O son, your behavior towards Vishnu was not respectful. He is worthy of worship and respect in all three worlds. Go, O son, to the sacred river called Vadhusara! By bathing in all the holy sites of that river, you will regain your energy! There in that river is the sacred spot called Diptoda where your grandsire Bhrigu practiced great penances during the celestial age.’ Guided by them, Rama, O son of Kunti, did what the Pitris instructed him to do and regained at that sacred site, O son of Pandu, the energy he had lost. This, O child, is what befell Rama of noble deeds in days of old after he had, O king, met Vishnu (in the form of Dasaratha’s son)!’”
SECTION C
“Yudhishthira said, ‘O best of regenerate ones, I desire again to hear of the achievements in detail of Agastya—that illustrious Rishi endued with great intelligence.’”
“Yudhishthira said, ‘O best of the enlightened ones, I want to hear again about the accomplishments of Agastya in detail—that renowned sage with great wisdom.’”
“Lomasa said, ‘Listen now, O king, to the excellent and wonderful and extraordinary history of Agastya, as also, O monarch, about the prowess of that Rishi of immeasurable energy. There were in the Krita age certain tribes of fierce Danavas that were invincible in battle. And they were known by the name of Kalakeyas and were endued with terrible prowess. Placing themselves under Vritra and arming themselves with diverse weapons they pursued the celestials with Indra at their head in all directions. The gods then all resolved upon the destruction of Vritra, and went with Indra at their head to Brahma. And beholding them standing before him with joined hands, Parameshthi addressed them all and said, “Everything is known to me, ye gods, about what ye seek. I shall indicate now the means by which ye may slay Vritra. There is a high-souled and great Rishi known by the name of Dadhicha. Go ye all together unto him and solicit of him a boon. With well-pleased heart, that Rishi of virtuous soul will even grant you the boon. Desirous as ye are of victory, go ye all together unto him and tell him, ‘For the good of the three worlds, give us thy bones.’ Renouncing his body, he will give you his bones. With these bones of his, make ye a fierce and powerful weapon to be called Vajra, endued with six sides and terrible roar and capable of destroying even the most powerful enemies. With that weapon will he of a hundred sacrifices slay Vritia. I have now told you all. See that all this is done speedily.’ Thus addressed by him, the gods with the Grandsire’s leave (came away), and with Narayana at their head proceeded to the asylum of Dadhicha. That asylum was on the other bank of the river Saraswati and covered with diverse trees and creepers. And it resounded with the hum of bees as if they were reciting Samans. And it also echoed with the melodious notes of the male Kokila and the Chakora. And buffaloes and boars and deer and Chamaras wandered there at pleasure freed from the fear of tigers. And elephants with the juice trickling down from rent temples, plunging in the stream, sported with the she-elephants and made the entire region resound with their roars. And the place also echoed with the loud roars of lions and tigers, while at intervals might be seen those grisly monarchs of the forest lying stretched in caves and glens and beautifying them with their presence And such was the asylum, like unto heaven itself, of Dadhicha, that the gods entered. And there they beheld Dadhicha looking like the sun himself in splendour and blazing in grace of person like the Grandsire himself. And the celestials saluted the feet of the Rishi and bowed unto him and begged of him the boon that the Grandsire had bade them do. Then Dadhicha, well pleased, addressing those foremost of celestials, said, ‘Ye celestials, I will do what is for your benefit. I will even renounce this body of mine myself.’ And that foremost of men with soul under control, having said this, suddenly renounced his life. The gods then took the bones of the deceased Rishi as directed. And the celestials, glad at heart, went to Twashtri (the celestial Artificer) and spake to him of the means of victory. And Twashtri, hearing those words of theirs, became filled with joy, and constructed (out of those bones) with great attention and care the fierce weapons called Vajra. And having manufactured it, he joyfully addressed Indra, saying, ‘With this foremost of weapons, O exalted one, reduce that fierce foe of the gods to ashes. And having slain the foe, rule thou happily the entire domain of heaven, O chief of the celestials, with those that follow thee.’ And thus addressed by Twashtri, Purandara took the Vajra from his hand, joyfully and with proper respect.”
"Lomasa said, ‘Listen now, O king, to the amazing and incredible story of Agastya, and also, O monarch, about the incredible strength of that sage with limitless energy. During the Krita age, there were fierce tribes of Danavas who were unbeatable in battle. They were known as the Kalakeyas and were endowed with terrifying power. Following Vritra and arming themselves with various weapons, they chased the gods, led by Indra, in all directions. The gods then decided to destroy Vritra and went to Brahma with Indra at the forefront. Seeing them standing before him with joined hands, Parameshthi addressed them, saying, “I know everything, gods, about what you seek. I will now tell you how you can kill Vritra. There is a noble and great sage named Dadhicha. Go to him together and ask for a boon. With a pleased heart, that virtuous sage will grant you the boon. Since you desire victory, go together and tell him, ‘For the good of the three worlds, give us your bones.’ Renouncing his body, he will give you his bones. With these bones, make a fierce and powerful weapon called Vajra, equipped with six sides, a terrifying roar, and capable of destroying even the strongest enemies. With that weapon, he of a hundred sacrifices will slay Vritra. I have told you everything. Make sure all this is done quickly.’ Addressed in this way, the gods took their leave from the Grandsire and, led by Narayana, went to the hermitage of Dadhicha. That hermitage was on the other side of the river Saraswati and was filled with various trees and vines. It buzzed with the hum of bees as if reciting Samans, and it echoed with the sweet sounds of the male Kokila and the Chakora. Buffaloes, boars, deer, and Chamaras roamed freely there, unharmed by tigers. Elephants, with juice dripping from their tusks, played in the stream with the female elephants, causing the whole area to resonate with their trumpets. The place also echoed with the loud roars of lions and tigers, while, at intervals, these fearsome kings of the forest could be seen lounging in caves and glens, beautifying the landscape with their presence. Such was the hermitage of Dadhicha, resembling heaven itself, that the gods entered. There, they saw Dadhicha, shining like the sun in brilliance and radiating the grace of the Grandsire himself. The celestials bowed at the feet of the sage and respectfully asked him for the boon the Grandsire had instructed them to seek. Then Dadhicha, pleased, addressed those foremost of celestials, saying, ‘O celestials, I will do what benefits you. I will willingly renounce this body of mine.’ With that, the great man with a controlled spirit immediately gave up his life. The gods then took the bones of the deceased sage as directed. The celestial beings, filled with joy, went to Twashtri (the celestial Artificer) and described the means of victory. Hearing their words, Twashtri was filled with joy and carefully crafted the fierce weapon known as Vajra from those bones. After creating it, he joyfully addressed Indra, saying, ‘With this supreme weapon, O exalted one, turn that fierce foe of the gods to ashes. After defeating the foe, rule happily over the entire domain of heaven, O chief of the celestials, with those who follow you.’ Thus addressed by Twashtri, Purandara took the Vajra with joy and proper respect."
SECTION CI
“Lomasa said, ‘Armed with the Vajra then, and supported by celestials endued with great might, Indra then approached Vritra, who was then occupying the entire earth and the heaven. And he was guarded on all sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic mountains with towering peaks. And the encounter that took place between the gods and the Danavas lasted for a short while and was, O chief of the Bharatas, terrific in the extreme, appalling as it did the three worlds. And loud was the clash of swords and scimitars upraised and warded off by heroic hands in course of those fierce encounters. And heads (severed from trunks) began to roll from the firmament to the earth like fruits of the palmyra palm falling upon the ground, loosened from their stalks. And the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail ran against the gods, like moving mountains on conflagration. And the gods, unable to stand the shock of that impetuous and proudly advancing host, broke and fled from fear. Purandara of a thousand eyes, beholding the gods flying in fear and Vritra growing in boldness, became deeply dejected. And the foremost of gods Purandara, himself, agitated with the fear of the Kalakeyas, without losing a moment, sought the exalted Narayana’s refuge. And the eternal Vishnu beholding Indra so depressed enhanced his might by imparting unto him a portion of his own energy. And when the celestials beheld that Sakra was thus protected by Vishnu, each of them imparted unto him his own energy. And the spotless Brahmarshis also imparted their energies unto the chief of the celestials. And favoured thus by Vishnu and all the gods and by the high-blessed Rishis also, Sakra became mightier than before. And when Vritra learnt that the chief of the celestials had been filled with might of others, he sent forth some terrific roars. And at these roars of his, the earth, the directions, the firmament, heaven, and the mountains all began to tremble. And the chief of the celestials, deeply agitated on hearing that fierce and loud roar, was filled with fear, and desiring to slay the Asura soon, hurled, O king, the mighty Vajra. And struck with Indra’s Vajra the great Asura decked in gold and garlands fell head-long, like the great mountain Mandara hurled of yore from Vishnu’s hands; and although the prince of Daityas was slain, yet Sakra in panic ran from the field, desiring to take shelter in a lake, thinking that the Vajra itself had not been hurled from his hands and regarding that Vritra himself was still alive. The celestials, however, and the great Rishis became filled with joy, and all of them began to cheerfully chant the praise of Indra. And mustering together, the celestials began to slay the Danavas, who were dejected at the death of their leader. And struck with panic at sight of the assembled celestial host, the afflicted Danavas fled to the depths of the sea. And having entered the fathomless deep, teeming with fishes and crocodiles, the Danavas assembled together and began to proudly conspire for the destruction of the three worlds. And some amongst them that were wise in inferences suggested courses of action, each according to his judgment. In course of time, however, the dreadful resolution arrived at those conspiring sons of Diti, was that they should, first of all, compass the destruction of all persons possessed of knowledge and ascetic virtue. The worlds are all supported by asceticism. Therefore, they said, ‘Lose no time for the destruction of asceticism. Compass ye without delay the destruction of those on earth that are possessed of ascetic virtues, that are conversant with duties and the ways of morality, and that have a knowledge of Brahma; for when these are destroyed, the universe itself will be destroyed.’ And all the Danavas, having arrived at this resolution for the destruction of the universe, became highly glad. And thenceforth they made the ocean—that abode of Varuna—with billows high as hills, their fort, from which to make their sallies.”
"Lomasa said, ‘With the Vajra in hand and backed by powerful celestial beings, Indra approached Vritra, who was occupying both the earth and the heavens. He was surrounded by massive Kalakeyas holding weapons that looked like towering mountains. The battle between the gods and the Danavas was short but incredibly fierce, shaking the three worlds. The sounds of clashing swords and raised scimitars echoed as heroic warriors fought hard. Severed heads tumbled from the sky to the ground like ripe fruits dropping from palm trees. The Kalakeyas, armed with bludgeons and covered in golden armor, charged at the gods like moving mountains on fire. The gods, unable to withstand the force of the advancing army, broke and fled in fear. Seeing the gods retreat and Vritra gaining confidence, Purandara, who has a thousand eyes, felt deeply disheartened. The chief god, Purandara, in fear of the Kalakeyas, immediately sought refuge with the exalted Narayana. Eternal Vishnu, seeing Indra so downcast, boosted his strength by giving him a part of his own energy. When the celestials saw that Sakra was protected by Vishnu, each of them contributed their own energy to him. The pure Brahmarshis also shared their energies with the chief of the celestials. Blessed by Vishnu and all the gods, along with the great Rishis, Sakra became more powerful than ever. When Vritra learned that the chief of the celestials was empowered by others, he let out terrifying roars. At his roars, the earth, directions, sky, heavens, and mountains all began to shake. The chief of the celestials, disturbed by that ferocious roar, was filled with fear, and wanting to defeat the Asura quickly, he hurled the mighty Vajra. Struck by Indra’s Vajra, the great Asura, adorned in gold and garlands, fell down like the great mountain Mandara tossed from Vishnu’s hands. Although Vritra was killed, Sakra panicked and ran from the battlefield, seeking refuge in a lake, thinking the Vajra had not actually been thrown from his hands and believing Vritra was still alive. However, the celestials and great Rishis rejoiced and began to praise Indra. Coming together, the celestials started to defeat the Danavas, who were disheartened by their leader’s death. Terrified by the sight of the united celestial army, the distressed Danavas fled to the depths of the sea. Once in the unfathomable depths, filled with fishes and crocodiles, the Danavas gathered and began to plot to destroy the three worlds. Some wise among them suggested plans of action based on their judgments. In time, the terrible resolution reached by those conspiring sons of Diti was to first aim to destroy all individuals with knowledge and ascetic virtue. The worlds are sustained by asceticism. Thus, they said, ‘Don’t waste time in destroying asceticism. Act quickly to eliminate those on earth who possess ascetic virtues, are knowledgeable about duties and morals, and understand Brahma; for when these are destroyed, the universe itself will fall apart.’ All the Danavas, having made this decision to destroy the universe, felt a sense of joy. From that point on, they turned the ocean—the domain of Varuna—with waves as high as hills, into their stronghold from which to launch their attacks.’"
SECTION CII
“Lomasa said, ‘The Kalakeyas then having recourse to that receptacle of waters, which is the abode of Varuna, began their operations for the destruction of the universe. And during the darkness of the night those angry Daityas began to devour the Munis they found in woody retreats and sacred spots. And those wicked wretches devoured in the asylum of Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine other ascetics. And, proceeding to the asylum of Chyavana that was inhabited by many Brahmacharis, they devoured a century of Brahmanas that lived upon fruit and roots alone. And they began to do all this during the darkness of the night, while they entered the depths of the sea by day. And they slew a full score of Brahmanas of subdued souls and leading a Brahmacharya mode of life and living upon air and water alone, in the retreat of Bharadwaja. And it was thus that those Danavas the Kalakeyas, intoxicated with prowess of arms and their lives nearly run out, gradually invaded all the asylums of the Rishis during the darkness of the night, slaughtering numerous Brahmanas. And, O best of men, although the Danavas behaved in this way towards the ascetics in woody retreats, yet men failed to discover anything of them. And every morning people saw the dead bodies of Munis emaciated with frugal diet, lying on the ground. And many of those bodies were without flesh and without blood, without marrow, without entrails, and with limbs separated from one another. And here and there lay on the ground heaps of bones like masses of conch shells. And the earth was scattered over with the (sacrificial) contents of broken jars and shattered ladles for pouring libations of clarified butter and with the sacred fires kept with care by the ascetics. And the universe afflicted with the terror of the Kalakeyas, being destitute of Vedic studies and vashats and sacrificial festivals and religious rites, became entirely cheerless. And, O king, when men began to perish in this way, the survivors, afflicted with fear, fled for their lives in all directions. And some fled to caverns and some behind mountain-streams and springs and some through fear of death, died without much ado. And some who were brave and mighty bowmen cheerfully went out and took great trouble in tracking the Danavas. Unable, however, to find them out, for the Asuras had sought refuge in the depths of the sea, these brave men came back to their homes gratified with the search. And, O lord of men, when the universe was being thus destroyed, and when sacrificial festivals and religious rites had been suspended, the gods became deeply afflicted. And gathering together with Indra in their midst they began, from fear, to take counsel of one another. And repairing unto the exalted and uncreate Narayana—that unvanquished god of Vaikuntha—the celestials sought his protection. And bowing unto the slayer of Madhu, the gods addressed him, saying, ‘O lord, thou art the creator, the protector, and the slayer of ourselves as well as of the universe. It is thou who has created this universe with its mobile and immobile creatures. O thou of eyes like lotus leaves, it was thou who in days of yore hadst for the benefit of all creatures raised from the sea the sunken earth, assuming also the form of a boar. And, O best of male beings, assuming also the form of half-man and half-lion, thou hadst slain in days of yore that ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And that other great Asura also, Vali by name, was incapable of being slain by any one. Assuming the form of a dwarf, thou exiledest him from the three worlds. O lord, it was by thee that that wicked Asura, Jambha by name, who was a mighty bowman and who always obstructed sacrifices, was slain. Achievements like these, which cannot be counted, are thine. O slayer of Madhu, we who have been afflicted with fear, have thee for our refuge. It is for this, O god of gods, that we inform thee of our present troubles. Protect the worlds, the gods, and Sakra also, from a terrible fear.’”
“Lomasa said, ‘The Kalakeyas turned to that water source, the abode of Varuna, and began their plans to destroy the universe. During the darkness of the night, those furious Daityas started to eat the Munis they found in the forests and sacred places. In the sanctuary of Vasishtha, they consumed a hundred and eighty Brahmanas, along with nine other ascetics. Then, moving to Chyavana's retreat, which was home to many Brahmacharis, they devoured a hundred Brahmanas who only lived on fruits and roots. They carried out these acts of destruction at night, while by day they hid in the depths of the sea. They killed twenty Brahmanas, who led a life of austerity and survived on air and water, in Bharadwaja's retreat. This is how the Kalakeyas, intoxicated by their power and nearing the end of their lives, invaded all the Rishis' retreats under the cover of night, slaughtering countless Brahmanas. And, O best of men, even though the Danavas behaved this way toward the ascetics, no one seemed to notice. Each morning, people saw the bodies of the emaciated Munis lying on the ground. Many of these bodies were without flesh or blood, lacking marrow and entrails, with limbs scattered apart. All around were piles of bones like pieces of conch shells. The ground was littered with the remnants of broken jars and shattered ladles used for pouring clarified butter, as well as the sacred fires maintained by the ascetics. The universe, suffering from the fear of the Kalakeyas, devoid of Vedic learning, rituals, and festivals, became completely joyless. And, O king, as people started to perish, those who survived, filled with fear, ran for their lives in every direction. Some sought shelter in caves, some behind mountain springs, while others, terrified of death, died without much struggle. A few brave and strong archers ventured out to track the Danavas. However, unable to find them, as the Asuras had hidden in the depths of the sea, these brave men returned home satisfied with their search. And, O lord of men, as the universe faced such destruction and religious observances were abandoned, the gods became deeply troubled. They gathered with Indra in their midst and began to consult one another out of fear. They sought the protection of the exalted and eternal Narayana—the invincible god of Vaikuntha. Bowing to the slayer of Madhu, the gods said, ‘O lord, you are the creator, protector, and destroyer of us and the universe. You created this universe with its moving and stationary beings. O you with eyes like lotus petals, it was you who raised the submerged earth from the sea in ancient times, taking the form of a boar for the benefit of all creatures. And, O best of beings, taking the form of a half-man and half-lion, you destroyed that ancient and powerful Daitya named Hiranyakasipu. You also exiled the great Asura Vali, who couldn't be killed by anyone, by assuming the form of a dwarf. O lord, it was you who defeated the wicked Asura Jambha, a mighty archer who always obstructed sacrifices. Your achievements, which are countless, are unmatched. O slayer of Madhu, we, who have been stricken with fear, take refuge in you. It is for this reason, O god of gods, that we share our troubles with you. Protect the worlds, the gods, and Sakra from this dreadful fear.’”
SECTION CIII
“The celestials said, ‘Through thy favour it is that all born beings of the four kinds increase. And they being created, propitiate the dwellers of heaven by offerings made to the gods and the names of departed forefathers. Thus it is that people, protected by thee and free from trouble live depending on one another, and (so) increase. Now this peril hath befallen the people. We do not know by whom are Brahmanas being killed during the night. If the Brahmanas are destroyed, the earth itself will meet with destruction, and if the earth cometh to an end, heaven also will cease to exist. O mighty-armed one, O lord of the universe! we beseech thee (to act so) that all the worlds, protected by thee, may not come to an end, so it may please thee.’
"The celestial beings said, 'It is through your favor that all living beings of the four kinds thrive. Once they are created, they honor the dwellers of heaven with offerings made to the gods and in remembrance of their deceased ancestors. This is how people, safeguarded by you and free from distress, rely on one another and flourish. Now, this danger has come upon the people. We don't know who is killing the Brahmanas at night. If the Brahmanas are wiped out, the earth itself will face destruction, and if the earth comes to an end, heaven will also cease to exist. O mighty-armed one, O lord of the universe! We implore you to ensure that all the worlds, under your protection, do not come to an end, as we hope it will please you.'”
“Vishnu said, ‘Ye gods! To me is known the reason of the destruction of the born beings, I shall speak of it to you; listen with minds free from tribulation. There exists an exceedingly fierce host, known by the name of Kalakeyas. They, under the lead of Vritra, were devastating the whole universe. And when they saw that Vritra was slain by the sagacious Indra endued with a thousand eyes, they, to preserve their lives, entered into the ocean, that abode of Varuna. And having entered the ocean, abounding with sharks and crocodiles, they at night killed the saints at this spot with the view of exterminating the people. But they cannot be slain, as they have taken shelter within the sea. Ye should, therefore, think of some expedient to dry up the ocean. Who save Agastya is capable of drying up the sea. And without drying up the ocean, these (demons) cannot be assailed by any other means.’ Hearing these words of Vishnu, the gods took the permission of Brahma, who lives at the best of all regions, and went to the hermitage of Agastya. Then they beheld the high-souled Agastya, the son of Varuna, of resplendent mien, and waited upon by saints, even as Brahma is waited upon by celestials. And approaching him, they addressed the son of Mitra and Varuna at the hermitage, magnanimous and unswerving, and looking like an embodiment of pious works piled together, and glorified him by reciting his deeds. The deities said, ‘Thou wert formerly the refuge of the gods when they were oppressed by Nahusha. Thorn of the world that he was, he was thrown down from his throne of heaven—from the celestial regions. Vindhya, the foremost of all mountains, suddenly began to increase his height, from a wrathful competition with the sun (i. e., to rival him in altitude). But he hath ceased to increase, as he was unable to disobey thy command. And when darkness hath covered the world, the born beings were harassed by death, but having obtained thee for a protector, they attained the utmost security. Whenever we are beset by perils, thy reverence is always our refuge; for this reason it is that we solicit a boon from thee; as thou ever grantest the boon solicited (of thee).’”
“Vishnu said, ‘Hey gods! I know the reason for the destruction of living beings, and I will share it with you; listen with calm minds. There is a very fierce group called the Kalakeyas. Led by Vritra, they have been wreaking havoc throughout the universe. When they saw that Vritra was defeated by the clever Indra, who has a thousand eyes, they fled into the ocean, the home of Varuna, to save themselves. Once in the ocean, full of sharks and crocodiles, they attacked the saints at this location at night in an attempt to wipe out the people. But they can’t be killed since they’ve taken refuge in the sea. So, you need to come up with a way to dry up the ocean. Who other than Agastya can dry up the sea? Without drying up the ocean, we can’t defeat these demons by any other means.’ After hearing Vishnu's words, the gods sought permission from Brahma, who resides in the highest region, and went to Agastya's hermitage. There, they saw the noble Agastya, the son of Varuna, radiant in appearance and surrounded by saints, just as Brahma is surrounded by celestial beings. They approached him and addressed the son of Mitra and Varuna at the hermitage, generous and steadfast, embodying a collection of virtuous deeds, and praised him by recounting his accomplishments. The deities said, 'You were once the refuge of the gods when they were oppressed by Nahusha. A thorn in the side of the world, he was cast down from his heavenly throne and the celestial realms. Vindhya, the greatest of all mountains, suddenly started to rise in height, madly competing with the sun (i.e., trying to match his altitude). But he stopped growing because he couldn’t disobey your command. When darkness covered the world and living beings were tormented by death, they found safety with you as their protector. Whenever we face danger, your reverence is always our refuge; that's why we ask for a boon from you, as you always grant the boons we seek.’”
SECTION CIV
“Yudhishthira said, ‘O great saint! I am desirous of hearing in detail why it was that Vindhya, made senseless with wrath, suddenly began to increase his bulk.’”
“Yudhishthira said, ‘O great sage! I really want to hear in detail why Vindhya, overwhelmed with anger, suddenly started to grow larger.’”
“Lomasa said, ‘The sun between his rising and setting used to revolve round that monarch of mountains—the great Meru of golden lustre. And seeing this the mountain Vindhya spake to Surya saying, ‘As thou every day goest round Meru and honourest him by thy circumambulations, do thou even the same by me, O maker of light!’ Thus addressed, the sun replied to the great mountain, saying, ‘I do not of my own will honour this mountain by my circumambulations. By those who have built this universe hath that path been assigned to me.’ Thus addressed the mountain suddenly began to increase from wrath, desirous, O chastiser of foes, of obstructing the path of the Sun and the Moon. And all the assembled gods came to Vindhya, the mighty king of mountains, and tried to dissuade him from his course. But he heeded not what they said. And then all the assembled gods went to the saint, living in the hermitage, engaged in the practice of austerities, and the very best of persons devoted to virtue; and stated all that happened to Agastya, possessed of exceeding marvellous power.
“Lomasa said, ‘The sun, as it rises and sets, used to circle around that king of mountains—the great Meru shining with golden light. Seeing this, the Vindhya mountain spoke to Surya, saying, ‘Each day, you go around Meru and honor him with your path; why don’t you do the same for me, O maker of light?’ The sun replied to the great mountain, ‘I don’t choose to honor this mountain with my path. It’s the beings who created this universe that have assigned me this route.’ Angered by this response, the mountain began to grow in size, eager, O punisher of foes, to block the way of the Sun and the Moon. Then all the gathered gods approached Vindhya, the mighty mountain king, and tried to persuade him to change his course. But he ignored their words. So, the assembled gods went to the sage living in the hermitage, who was dedicated to a life of austerity and was the best among virtuous individuals, and explained everything that had happened to Agastya, who possessed incredible powers.
“The gods said, ‘This king of hills, Vindhya, giving way to wrath, is stopping the path of the Sun and the Moon, and also the course of the stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself, there is none who can prevent him; therefore do thou make him desist.’ Hearing these words of the gods the Brahmana came to the mountain. And he with his wife, having arrived there, came near Vindhya and spake to him, saying, ‘O thou best of mountains! I wish to have a path given to me by thee, as, for some purpose, I shall have to go to the southern region. Until my return, do thou wait for me. And when I have returned, O king of mountains, thou mayst increase in bulk as much as thou pleasest.’ And, O slayer of foes! having made this compact with Vindhya up to the present day Varuna’s son doth not return from the southern region. Thus have I, asked by thee, narrated to thee why Vindhya doth not increase in bulk, by reason of the power of Agastya. Now, O king! hear how the Kalakeyas were killed by the gods, after they had obtained their prayer from Agastya.
“The gods said, ‘This king of hills, Vindhya, in his anger, is blocking the path of the Sun and the Moon, as well as the course of the stars. O greatest of Brahmanas! O you who are generous! No one except you can stop him; so please make him desist.’ Hearing these words from the gods, the Brahmana went to the mountain. He and his wife arrived there and approached Vindhya, saying, ‘O best of mountains! I would like you to create a path for me, as I need to go to the southern region for a certain purpose. Please wait for me until I return. When I come back, O king of mountains, you may expand in size as much as you wish.’ And, O slayer of foes! having made this arrangement with Vindhya, even to this day Varuna’s son has not returned from the southern region. Thus, as you asked, I have explained to you why Vindhya does not grow in size, due to the power of Agastya. Now, O king! listen to how the Kalakeyas were defeated by the gods after they received their request from Agastya.”
“Having heard the words of the gods, Agastya, the son of Mitra, and Varuna, said, ‘Wherefore are ye come? What boon do ye solicit from me?’ Thus addressed by him, the deities then spake to the saint, saying, ‘This deed we ask thee to achieve, viz., to drink up the great ocean. O magnanimous (saint)! Then we shall be able to slay those enemies of the gods, known by the name of Kalakeyas, together with all their adherents.’ Having heard the words of the gods, the saint said, ‘Let it be so—I shall do even what ye desire, and that which will conduce to the great happiness of men.’ Having said this, he then proceeded to the ocean—the lord of rivers,—accompanied by sages, ripe in the practice of penances, and also by the deities, O thou who leadest an excellent life! And men and snakes, celestial choristers, Yakshas and Kinnaras followed the magnanimous saints,—desirous of witnessing that wonderful event. Then they came up all together near to the sea, of awful roar, dancing, as it were, with its billows, bounding with the breeze, and laughing with masses of froth, and stumbling at the caves, and thronged with diverse kinds of sharks, and frequented by flocks of various birds. And the deities accompanied by Agastya and celestial choristers and huge snakes and highly-gifted saints, approached the immense watery waste.”
“After hearing the words of the gods, Agastya, the son of Mitra and Varuna, asked, ‘Why have you come? What do you want from me?’ The deities, addressed by him, replied, ‘We ask you to do this task: to drink up the great ocean. O generous saint! Only then can we defeat the enemies of the gods, known as the Kalakeyas, along with all their followers.’ After hearing the gods' words, the saint said, ‘It shall be done—I will fulfill your wish, which will bring great happiness to mankind.’ With that, he headed to the ocean—the lord of rivers—accompanied by sages experienced in penance, and the deities, O you who live a noble life! Men and snakes, celestial singers, Yakshas, and Kinnaras followed the generous saints, eager to witness that extraordinary event. They all gathered near the roaring sea, whose waves danced in the breeze, laughed with frothy masses, stumbled against the caves, was filled with various sharks, and frequented by flocks of diverse birds. The deities, along with Agastya, celestial singers, enormous snakes, and highly gifted saints, approached the vast watery expanse.”
SECTION CV
“Lomasa said, ‘That blessed saint, the son of Varuna, having reached the sea spake unto the assembled gods, and the saints gathered together, saying ‘I surely am going to drink up the ocean—that abode of the god of waters. Be ye quickly ready with those preparations which it devolves upon you to make.’ Having spoken these few words, the unswerving offspring of Mitra and Varuna, full of wrath, began to drink up the sea, while all the worlds stood observing (the deed). Then the gods, together with Indra, seeing how the sea was being drunk up, were struck with mighty amazement, and glorified him with laudatory words, saying, ‘Thou art our protector, and the Providence itself for men,—and also the creator of the worlds. By thy favour the universe with its gods may possibly be saved from havoc.’ And the magnanimous one, glorified by the gods—while the musical instruments of celestial choristers were playing all round, and while celestial blossoms were showered upon him—rendered waterless the wide ocean. And seeing the wide ocean rendered devoid of water, the host of gods was exceedingly glad; and taking up choice weapons of celestial forge, fell to slaying the demons with courageous hearts,—And they, assailed by the magnanimous gods, of great strength, and swift of speed, and roaring loudly, were unable to withstand the onset of their fleet and valorous (foes)—those residents of the heavenly regions, O descendant of Bharata! And those demons, attacked by the gods, bellowing loudly, for a moment carried on terrible conflict. They had been in the first instance burnt by the force of penances performed by the saints, who had matured their selves; therefore, the demons, though they tried to the utmost, were at last slaughtered by the gods. And decked with brooches of gold, and bearing on their persons ear-rings and armlets, the demons, when slain, looked beautiful indeed, like palasa trees when full of blossoms. Then, O best of men! a few—the remnant of those that were killed of the Kalakeya race, having rent asunder the goddess Earth, took refuge at the bottom of the nether regions. And the gods, when they saw that the demons were slain, with diverse speeches, glorified the mighty saint, and spake the following words. ‘O thou of mighty arms, by thy favour men have attained a mighty blessing, and the Kalakeyas, of ruthless strength have been killed by thy power, O creator of beings! Fill the sea (now), O mighty-armed one; give up again the water drunk up by thee.’ Thus addressed, the blessed and mighty saint replied, ‘That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean.’ Hearing this speech of that saint of matured soul, the assembled gods were struck with both wonder and sadness, O great king! And thereupon, having bidden adieu to each other, and bowed to the mighty saint all the born beings went their way. And the gods with Vishnu, came to Brahma. And having held consultation again, with the view of filling up the sea, they, with joined hands, spake about replenishing it.”
Lomasa said, “That blessed saint, the son of Varuna, reached the sea and spoke to the gathered gods and saints, saying, ‘I will drink up the ocean, the home of the god of waters. Get ready quickly with the preparations you need to make.’ After saying this, the steadfast child of Mitra and Varuna, filled with anger, began to drink the sea while all the worlds watched. Then the gods, along with Indra, were amazed to see the sea being consumed and praised him with words of honor, saying, ‘You are our protector, the Providence for humanity, and also the creator of the worlds. By your grace, the universe with its gods might be saved from destruction.’ And the noble one, honored by the gods—while celestial musicians played around him and heavenly flowers rained down—made the vast ocean dry. Seeing the ocean without water, the gods were incredibly happy; taking up their divine weapons, they bravely attacked the demons. The powerful and swift demons, roaring loudly, couldn’t withstand the charge of their fleet and courageous attackers—the heavenly beings, O descendant of Bharata! The demons, caught in a fierce battle with the gods, bellowed loudly for a moment. Initially burned by the power of the ascetic practices performed by the saints, who had perfected themselves, the demons, despite their efforts, were ultimately defeated by the gods. Adorned with golden brooches and wearing earrings and armlets, the slain demons looked beautiful, like flowering palasa trees. Then, O best of men! a few survivors from the Kalakeya race, having torn apart the goddess Earth, sought refuge in the depths of the underworld. When the gods saw that the demons were defeated, they spoke various praises of the mighty saint and said, ‘O you with mighty arms, by your grace, humanity has received a great blessing, and the ruthless Kalakeyas have been vanquished by your power, O creator of beings! Fill the sea again, O mighty-armed one; return the water you have drunk.’ In response, the blessed and powerful saint said, ‘That water has indeed been digested by me. You must think of another way if you wish to fill the ocean.’ Hearing the words of that enlightened saint, the gathered gods were struck by both wonder and sadness, O great king! Then, after bidding farewell to each other and bowing to the mighty saint, all living beings went their separate ways. The gods, along with Vishnu, went to Brahma. After holding a consultation again about filling the sea, they spoke about replenishing it with joined hands.”
SECTION CVI
“Lomasa said, ‘Then gathered together, Brahma, the grandfather of men (thus) addressed, ‘Go ye, O gods! whither your pleasure may lead you, or your desire conduct you. It will take a long course of time for the ocean to resume its wonted state; the occasion will be furnished by the agnates of the great king Bhagiratha.’ Hearing the words of the (universal) grandfather (Brahma), all the foremost gods went their way biding the day (when the ocean was to be filled again).’
“Lomasa said, ‘Then Brahma, the grandfather of humanity, gathered everyone and said, ‘Go ahead, gods! Follow wherever you wish or whatever drives you. It will take a long time for the ocean to return to its usual state; the opportunity will come from the relatives of the great king Bhagiratha.’ After hearing the words of the universal grandfather, Brahma, all the leading gods went on their way, waiting for the day when the ocean would be filled again.’”
“Yudhishthira said, ‘What was that occasion, O Saint? And how did the agnates of (Bhagiratha furnish the same)? And how was the ocean refilled by the interference of Bhagiratha? O Saint, who deemest thy religious practices as thy only treasure. O thou of the priestly class! I wish to hear the account of the achievements of the king, narrated in detail by thyself.’”
“Yudhishthira said, ‘What was that occasion, O Sage? And how did the relatives of Bhagiratha contribute to it? And how did Bhagiratha manage to refill the ocean? O Sage, who considers your religious practices as your greatest wealth. O you of the priestly class! I want to hear the detailed account of the king's achievements from you.’”
“Vaisampayana said, “Thus addressed by the magnanimous and virtuous king, he, the chief of men of the priestly class, narrated the achievements of the high-souled (king) Sagara.”
“Vaisampayana said, “After being spoken to by the generous and honorable king, he, the leader of the priests, shared the accomplishments of the noble king Sagara.”
“Lomasa said, ‘There was born in the family of the Ikshaku tribe, a ruler of the earth named Sagara, endued with beauty, and strength. And that same (king) of a dreaded name was sonless, O descendant of Bharata! And he carried havoc through the tribes of the Haihayas and the Talajanghas; brought under subjection the whole of the military caste; (and so) ruled over his own kingdom. And, O most praiseworthy of the descendants of Bharata! O chief of the Bharata race! he had two wives proud of their beauty and of their youth,—one a princess of the Vidarbha race, and the other of the royal line of Sivi. And, O chief of kings, that same ruler of men, betook himself to the mountain Kailasa, accompanied by both his wives, and with the desire of having a son became engaged in the practice of exceeding austere penances. And being engaged in the practice of rigid austerities, and (also) employed in the contemplation known by the name of Yoga, he obtained the sight of the magnanimous god with three eyes—the slayer of the demon called Tripura; the worker of blessings (for all beings); the (eternally) existent one; the ruling Being, the holder of the Pinaka bow; carrying in his hand his (well-known weapon)—the trident; the god of three eyes; the repository of (eternal) peace; the ruler of all those that are fierce; capable of assuming very many forms; and the lord of the goddess Uma. And that same ruler of men, of mighty arms, as soon as he beheld the god—that giver of boons—fell down at his feet, with both his queens, and proffered a prayer to have a son. And the god Siva, well pleased with him, spake (thus) to that most righteous of the rulers of men, attended by his two wives, saying, ‘O lord of men! considering the (astrological) moment at which thou hast proffered thy prayer to me, sixty thousand sons, O foremost of choice men valorous and characterised by exceeding pride, will be born in one off thy two wives (here). But they all, O ruler of the earth, shall perish together. In the other wife, (however), will be born a single valiant son, who will perpetuate thy race.’ Having said this to him, the god Rudra (Siva) vanished from sight at that very spot, and that same king Sagara now came (back) to his own abode accompanied by his two wives, exceedingly delighted at heart (for what had happened) then. And, O most praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed wives of him—the princess of Vidarbha and the princess of Sivi—came (erelong) to be with child. And afterwards, on the due day, the princess of Vidarbha brought forth (something) of the shape of a gourd and the princess of Sivi gave birth to a boy as beautiful as a god. Then the ruler of the earth made up his mind to throw away the gourd,—when he heard (proceeding) from the sky a speech (uttered) in a grave and solemn voice, ‘O king! do thou not be guilty of this hasty act; thou shouldst not abandon thy sons. Take out the seeds from the gourd and let them be preserved with care in steaming vessels partly filled with clarified butter. Then thou wilt get, O scion of Bharata’s race! sixty thousand sons. O ruler of men! the great god (Siva) hath spoken that thy sons are to be born in this manner. Let not therefore thy mind be turned away therefrom.’”
Lomasa said, “In the Ikshaku tribe, a ruler named Sagara was born, known for his beauty and strength. This king, notorious for his name, had no sons, O descendant of Bharata! He wreaked havoc among the Haihayas and the Talajanghas; he subdued the entire warrior class and ruled over his kingdom. And, O most admirable descendant of Bharata! O chief of the Bharata race! he had two wives, full of beauty and youth—one from the Vidarbha royal family and the other from the Sivi lineage. And, O chief of kings, that same ruler, wishing for a son, went with both wives to Mount Kailasa and engaged in intense penances. While he practiced these strict austerities and focused on his meditation known as Yoga, he had a vision of the great three-eyed god—the slayer of the demon Tripura; the one who brings blessings to all beings; the eternal being; the ruler, armed with the Pinaka bow; holding his famous weapon—the trident; the god with three eyes; the source of eternal peace; the ruler of the fierce; capable of taking many forms; and the lord of the goddess Uma. As soon as that mighty ruler saw the god—the grantor of boons—he fell at his feet with both queens and prayed for a son. The god Siva, pleased with him, spoke to the most righteous ruler, along with his two wives, saying, ‘O lord of men! Considering the astrological moment at which you have made your prayer to me, you will have sixty thousand sons from one of your two wives (here). But they all, O ruler of the earth, shall perish together. From your other wife, however, a single brave son will be born, who will continue your lineage.’ After saying this, the god Rudra (Siva) disappeared from sight, and King Sagara returned to his home with his two wives, extremely happy about what had occurred. And, O most admirable of the sons of Manu! the two lotus-eyed wives—the princess from Vidarbha and the princess from Sivi—soon became pregnant. Later, on the appointed day, the princess from Vidarbha gave birth to something shaped like a gourd, while the princess from Sivi bore a son as beautiful as a god. Then the ruler of the earth decided to discard the gourd, when he heard a serious voice from the sky saying, ‘O king! do not commit this hasty deed; you should not abandon your sons. Remove the seeds from the gourd and keep them safe in steaming vessels filled with clarified butter. Then you will have, O descendant of Bharata’s race! sixty thousand sons. O ruler of men! the great god (Siva) has declared that your sons will be born this way. Therefore, do not let your mind waver.’”
SECTION CVII
“Lomasa said, ‘O most righteous of kings! When he heard these words (proceeding) from the sky, he had faith therein, and did all that he was directed to do, O chief of the men of Bharata’s race! Then the ruler of men took separately each of the seeds and then placed these divisions (of the gourd) in vessels filled with clarified butter. And intent on the preservation of his sons, he provided a nurse for every (receptacle). Then after a long time there arose sixty thousand exceedingly powerful sons of that same king—gifted with unmeasured strength, they were born, O ruler of earth! to that saint-like king, by Rudra’s favour. And they were terrible; and their acts were ruthless. And they were able to ascend and roam about in the sky; and being numerous themselves, despised everybody, including the gods. And they would chase even the gods, the Gandharvas, and the Rakshasas and all the born beings, being themselves valiant and addicted to fighting. Then all people, harassed by the dull-headed sons of Sagara, united with all the gods, went to Brahma as their refuge. And then addressed the blessed grandfather of all beings (Brahma), ‘Go ye your way, ye gods, together with all these men. In a not very long space of time, there will come about, O gods! a great and exceedingly terrible destruction of Sagara’s sons, caused by the deed perpetrated by them.’ Thus addressed, those same gods, and men, O lord of the sons of Manu! bade adieu to the grandfather, and went back to whence they had come. Then, O chief of Bharata’s race! after the expiry of very many days, the mighty king Sagara accepted the consecration for performing the rites of a horse-sacrifice. And his horse began to roam over the world, protected by his sons. And when the horse reached the sea, waterless and frightful to behold—although the horse was guarded with very great care—it (suddenly) vanished at the very spot (it stood upon). Then, O respected sir! those same sons of Sagara imagined the same fine horse to have been stolen; and returning to their father, narrated how it had been stolen out of sight. And thereupon he addressed them, saying, ‘Go ye and search for the horse in all the cardinal points.’ Then, O great king! by this command of their father, they began to search for the horse in the cardinal points and throughout the whole surface of the earth. But all those sons of Sagara, all mutually united, could not find the horse, nor the person who had stolen it. And coming back then, they with joined palms (thus addressed) their father, (standing) before them, ‘O Protector of men! O ruler of the earth! O king! by thy command, the whole of this world with its hills and its forest tracts, with its seas, and its woods, and its islands, with its rivulets and rivers and caves, hath been searched through by us. But we cannot find either the horse, or the thief who had stolen the same.’ And hearing the words, the same king became senseless with wrath, and then told them all, carried away by Destiny, ‘Go ye all, may ye never return! Search ye again for the horse. Without that sacrificial horse, ye must never return, my boys!’”
Lomasa said, “O most righteous of kings! When he heard these words coming from the sky, he had faith in them and did everything he was instructed to do, O chief of the men of Bharata’s lineage! Then the ruler of men took each of the seeds separately and placed these sections of the gourd in vessels filled with clarified butter. Focused on preserving his sons, he arranged for a nurse for every receptacle. After a long time, sixty thousand incredibly powerful sons of that same king were born—blessed with immense strength, they came into the world, O ruler of the earth!—thanks to Rudra’s favor. They were fearsome, and their actions were ruthless. They had the ability to ascend and roam in the sky, and being numerous, they looked down on everyone, including the gods. They would even chase after the gods, the Gandharvas, the Rakshasas, and all living beings, being themselves brave and eager for battle. Then all the people, harassed by the dull-headed sons of Sagara, united with the gods and went to Brahma for refuge. They addressed the blessed grandfather of all beings (Brahma), saying, ‘Go on your way, you gods, along with these men. In a short while, a great and terrible destruction of Sagara’s sons will come about, caused by their own actions.’ Thus warned, those gods and men, O lord of the sons of Manu! bid farewell to the grandfather and returned to where they had come from. Later, O chief of Bharata’s race! after many days had passed, the mighty king Sagara undertook the consecration for a horse sacrifice. His horse began to wander the world, protected by his sons. However, when the horse reached the sea, which was dry and terrifying to see—despite being carefully guarded—it suddenly vanished from the very spot it was standing on. Then, O respected sir! those sons of Sagara thought the beautiful horse had been stolen; and they returned to their father, explaining how it had disappeared from sight. He then told them, ‘Go and search for the horse in all the cardinal directions.’ So, O great king! at their father’s command, they began searching for the horse in the cardinal directions and throughout the entire earth. But all those sons of Sagara, united together, could not find the horse or the person who had stolen it. Returning, they joined their hands and addressed their father, standing before him, ‘O Protector of men! O ruler of the earth! O king! By your command, we have searched the entire world with its hills and forests, its seas, woods, and islands, as well as its streams, rivers, and caves. But we cannot find the horse, nor the thief who took it.’ Upon hearing their words, the king was filled with rage and said to them, driven by Destiny, ‘Go away, and may you never return! Search again for the horse. Without that sacrificial horse, you must not return, my boys!’”
“And those same sons of Sagara, accepted this command of their father, and once more began to search through the entire world. Now these heroes saw a rift on the surface of the earth. And having reached this pit, the sons of Sagara began to excavate it. And with spades and pickaxes they went on digging the sea, making the utmost efforts. And that same abode of Varuna (namely the ocean), being thus, excavated by the united sons of Sagara and rent and cut on all sides round, was placed in a condition of the utmost distress. And the demons and snakes and Rakshasas and various (other) animated beings began to utter distressful cries, while being killed by Sagara’s sons. And hundreds and thousands of animated beings were beheld with severed heads and separated trunks and with their skins and bones and joints rent asunder and broken. Thus they went on digging the ocean, which was the abode of Varuna and an exceedingly long space of time expired in this work, but still the horse was not found. Then, O lord of earth! towards the north-eastern region of the sea, the incensed sons of Sagara dug down as far as the lower world, and there they beheld the horse, roaming about on the surface of the ground. And they saw the magnanimous Kapila, who looked like a perfect mass of splendour. And having beheld him shining with his brightness, just as the fire shineth with its flames, they, O king! seeing the horse, were flushed with delight. And they being incensed, sent forward by their fate, paid no heed to the presence of the magnanimous Kapila, and ran forward with a view to seizing the horse. Then, O great king! Kapila, the most righteous of saints,—he whom the great sages name as Kapila Vasudeva—assumed a fiery look, and the mighty saint shot flames towards them, and thereby burnt down the dull-headed sons of Sagara. And Narada, whose practice of austerities was very great, when he beheld them reduced to ashes, came to Sagara’s side, and gave the information to him. And when the king learnt this terrible news which proceeded from the mouth of the saint, for nearly an hour he remained sad, and then he bethought himself of what Siva had said. Then sending for Ansuman, the son of Asamanjas, and his own grandson, he, O chief of Bharata’s race! spake the following words, ‘Those same sixty thousand sons of unmeasured strength having encountered Kapila’s wrath, have met their death on my account. And, O my boy of stainless character! thy father also hath been forsaken by me, in order to discharge my duty (as a king), and being desirous of doing good to my subjects.’
“And those same sons of Sagara accepted their father's command and once again began to search the entire world. They discovered a chasm in the earth. Upon reaching this pit, the sons of Sagara started to dig. Using shovels and pickaxes, they dug into the sea with all their might. The realm of Varuna (the ocean), being excavated by the united sons of Sagara and torn apart on all sides, was in complete turmoil. Demons, snakes, Rakshasas, and various other beings cried out in distress as they were being killed by Sagara’s sons. Hundreds and thousands of living creatures were seen with severed heads and cut-off bodies, their skins, bones, and joints crushed and broken. They kept digging the ocean, the home of Varuna, and a long time passed during this endeavor, yet the horse remained unfound. Then, O lord of earth! towards the northeastern part of the sea, the enraged sons of Sagara dug deep into the underworld, where they spotted the horse roaming on the ground. They also saw the great Kapila, glowing like a radiant force. Upon seeing him shining bright like fire, they, O king! were filled with joy at the sight of the horse. Ignited by their anger and driven by fate, they ignored the presence of the glorious Kapila and rushed to grab the horse. Then, O great king! Kapila, the most virtuous of sages—whom the great sages call Kapila Vasudeva—took on a fierce appearance, and the powerful sage unleashed flames at them, incinerating the foolish sons of Sagara. When Narada, who practiced great austerities, saw them turned to ashes, he went to Sagara and delivered the news. When the king learned this terrible information from the sage's mouth, he remained sorrowful for nearly an hour, then he remembered what Shiva had said. He called for Ansuman, the son of Asamanjas, and his own grandson, and said, ‘Those sixty thousand sons of incredible strength, having faced Kapila’s wrath, have perished because of me. And, O my virtuous boy! I have also forsaken your father, in order to fulfill my duty as king and to care for my subjects.’”
“Yudhishthira said, ‘O saint, whose sole wealth consists in religious practices! Tell me for what reason, Sagara, the foremost of kings, abandoned his own begotten son, endued with valour—an act so difficult (for all other men).”
“Yudhishthira said, ‘O holy one, whose only riches are in religious practices! Please tell me why Sagara, the greatest of kings, abandoned his own brave son—an act so hard for anyone else to do.’”
“Lomasa said, ‘A son was born to Sagara, known by the name of Asamanjas, he who was given birth to by the princess of Sivi. And he used to seize by throat the feeble children of the townsmen, and threw them while screaming into the river. And thereupon the townsmen, overwhelmed with terror and grief, met together, and all standing with joined palms, besought Sagara in the following way, ‘O great king! Thou art our protector from the dreaded peril of attack from a hostile force. Therefore it is proper for thee to deliver us from the frightful danger, proceeding from Asamanjas.’ And the most righteous of the rulers of men, having heard this frightful news from his subjects, for nearly an hour remained sad and then spake to his ministers, saying, ‘This day from the city let my son Asamanjas be driven forth. If ye wish to do what will be acceptable to me, let this be quickly done. ‘And, O protector of men! those same ministers, thus addressed by the king, performed in a hurry exactly what the king had commanded them to do. Thus have I narrated to thee how the magnanimous Sagara banished his son, with a view to the welfare of the residents of the town. I shall now fully narrate to thee what Ansuman of the powerful bow was told by Sagara. Listen to me!
Lomasa said, “A son was born to Sagara, named Asamanjas, who was born to the princess of Sivi. He used to grab the weak children of the townspeople by the throat and throw them into the river while they screamed. The townspeople, filled with fear and grief, gathered together and, with their palms joined, pleaded with Sagara, ‘O great king! You are our protector from the terrifying threat of an attack by enemies. Therefore, it is right for you to save us from the dreadful danger that comes from Asamanjas.’ The most righteous ruler, having heard this alarming news from his subjects, was sad for nearly an hour and then said to his ministers, ‘Today, let my son Asamanjas be banished from the city. If you wish to do what will please me, let this be done quickly.’ And, O protector of people! The ministers, being addressed by the king, hurriedly carried out his command. Thus, I have told you how the noble Sagara banished his son for the sake of the town’s residents. Now I will fully share with you what Sagara told Ansuman, the one with the powerful bow. Listen to me!
“Sagara said, ‘O my boy! sore am I at heart for having abandoned thy father, on account of the death of my sons, and also on being unsuccessful in getting back the horse. Therefore, O grandson! harassed with grief and confounded with the obstruction to my religious rites as I am, thou must bring back the horse and deliver me from hell.’ Thus addressed by the magnanimous Sagara, Ansuman went with sorrow to that spot where the earth had been excavated. And by that very passage he entered into the sea, and beheld that illustrious Kapila and that same horse. And having beheld that ancient saint, most righteous of his order, looking like a mass of light, he bowed with his head to the ground, and informed him of the reason of his visit. Then, O great king, Kapila was pleased with Ansuman, and that saint of a virtuous soul told him to ask for a favour from him. And he in the first place prayed for the horse, for the purpose of using it in the sacrifice; in the second place he prayed for the purification of his fathers. Then the mighty chief of saints, Kapila spake to him, saying, ‘I shall grant thee everything that thou desirest, O stainless (prince). May good luck be thine! In thee are fixed (the virtues of) forbearance, and truth, and righteousness. By thee hath Sagara had all his desires fulfilled. Thou are (really) a son to thy father. And by thy ability the sons of Sagara will go to heaven (i.e., will be delivered from the consequences of their unhallowed death). And the son of thy son, with a view to purifying the sons of Sagara, will obtain the favour of the great god Siva, (by means of practising great austerities), and will (thus) bring (to this world) the river that floweth in three (separate) streams, Ganga, O chief of men! May good luck be thine! Take thou with thee the sacrificial horse. Finish, my lad! the sacrificial rites of the magnanimous Sagara.’ Thus addressed by the illustrious Kapila, Ansuman took the horse with him, and came back to the sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at the feet of the high-souled Sagara, who smelt him on the head and narrated all the events to him, all that had been seen and heard by him, and likewise the destruction of Sagara’s sons. He also announced that the horse had been brought back to the sacrificial yard. And when king Sagara heard of this, he no more grieved on account of his sons. And he praised and honoured Ansuman, and finished those same sacrificial rites. His sacrifice finished, Sagara was greeted honourably by all the gods; and he converted the sea, Varuna’s dwelling place, into a son of himself. And the lotus-eyed (King Sagara) having ruled his kingdom for a period of exceeding length, placed his grandson on the throne, (full of) responsibilities and then ascended to heaven. And Ansuman likewise, O great king! virtuous in soul, ruled over the world as far as the edge of the sea, following the foot-prints of his father’s father. His son was named Dilipa, versed in virtue. Upon him placing the duties of his sovereign post, Ansuman like-wise departed this life. And then when Dilipa heard what an awful fate had overtaken his forefathers, he was sorely grieved and thought of the means of raising them. And the ruler of men made every great effort towards the descent of Ganga (to the mortal world). But although trying to the utmost of his power, he could not bring about what he so much wished. And a son was born to him, known by the name of Bhagiratha beauteous, and devoted to a virtuous life, and truthful, and free from feelings of malice. And Dilipa appointed him as king, and betook himself to the forest life. And, O best of all the scions of Bharata’s race! that same king (Dilipa), devoted himself to a successful course of austerities, and at the end of (sufficient) period, from the forest departed to heaven.”
“Sagara said, ‘Oh my boy! My heart aches for abandoning your father because of the death of my sons and for failing to retrieve the horse. So, my grandson! Feeling overwhelmed with grief and troubled by the interruption of my religious rites, you must bring back the horse and free me from hell.’ Addressed this way by the noble Sagara, Ansuman sadly went to the spot where the earth had been dug up. Through that very passage, he entered the sea and saw the great sage Kapila along with the horse. After seeing that ancient saint, the most righteous among his order, glowing like a mass of light, he bowed low to the ground and explained the reason for his visit. Then, oh great king, Kapila was pleased with Ansuman and told him to ask for a favor. First, he asked for the horse to use in the sacrifice; next, he requested the purification of his forefathers. The great sage Kapila replied, ‘I will grant you everything you wish for, oh virtuous prince. May good fortune be yours! In you reside the virtues of patience, truth, and righteousness. Through you, Sagara’s desires will be fulfilled. You are truly a son to your father. By your prowess, Sagara's sons will ascend to heaven, freed from the consequences of their untimely deaths. Your son, determined to purify Sagara's sons, will win the favor of the great god Shiva through great austerities and will bring forth the river that splits into three streams, the Ganga, oh foremost of men! May good luck be yours! Take the sacrificial horse with you. Complete the sacrificial rites of the generous Sagara.’ Addressed like this by the illustrious Kapila, Ansuman took the horse and returned to Sagara's sacrificial ground. There, he fell prostrate at Sagara’s feet, who blessed him on the head and asked him to recount everything he had seen and heard, including the fate of Sagara’s sons. He also announced that the horse had been returned to the sacrificial yard. When King Sagara heard this, his grief for his sons ended. He praised and honored Ansuman and completed the ritual sacrifices. Once his sacrifice was finished, Sagara was honored by all the gods; he transformed the sea, Varuna’s domain, into one of his own sons. After ruling his kingdom for many years, the lotus-eyed King Sagara put his grandson on the throne, full of responsibilities, and then ascended to heaven. Ansuman, likewise, oh great king! virtuous in spirit, ruled over the region up to the edge of the sea, following in the footsteps of his grandfather. His son was named Dilipa, known for his virtues. When he handed over the responsibilities of kingship to Dilipa, Ansuman also passed away. When Dilipa learned about the terrible fate of his ancestors, he was deeply saddened and sought ways to help them. The ruler made every effort to bring the Ganga down to the mortal world. However, despite his best efforts, he could not achieve his desire. He had a son named Bhagiratha, beautiful, virtuous, truthful, and free from malice. Dilipa appointed him as king and retreated to a life in the forest. Oh best of all the descendants of Bharata! That same king Dilipa dedicated himself to a successful path of austerities, and after a sufficient period, he departed from the forest to heaven.”
SECTION CVIII
“Lomasa said, ‘That same king, of a powerful bow, standing at the head of the surrounding, (i.e., the occupant of an imperial throne) of a powerful car, (i.e., possessing every great fighting power) became the delight of the eyes and the soul of all the world. And he of the powerful arm came to learn how his forefathers had met an awful end from Kapila of mighty soul, and how they had been unable to attain the region of gods. And he with a sorrowful heart made over his kingly duties to his minister, and, O lord of men! for practising austerities, went to the side of the snowy Mountain (the Himalayas). And, O most praiseworthy of men, desirous of extinguishing his sins by leading an austere life, and (thereby) obtaining the favour of the (goddess) Ganga, he visited that foremost of mountains—Himalaya. And he beheld it adorned with peaks of diverse forms full of mineral earth; besprinkled on all sides with drops from clouds which were resting themselves upon the breeze; beautiful with rivers and groves and rocky spurs, looking like (so many) palaces (in a city); attended upon by lions and tigers that had concealed themselves in its caves and pits; and also inhabited by birds of checkered forms, which were uttering diverse sounds, such as the Bhringarajas, and ganders, and Datyuhas, and water-cocks, and peacocks and birds with a hundred feathers, and Jivanjivakas, and black birds, and Chakoras of eyes furnished with black corners, and the birds that love their young. And he saw the mountain abounding in lotus plants growing in delightful reservoirs of water. And the cranes rendered it charming with their sounds; and the Kinnaras and the celestial nymphs were seated on its stony slabs. And the elephants occupying the cardinal points had everywhere robbed its trees with the end of their tusks; and the demi-gods of the Vidyadhara class frequented the hill. And it was full of various gems, and was also infested by snakes bearing terrible poison and of glowing tongues. And the mountain at places looked like (massive) gold, and elsewhere it resembled a silvery (pile), and at some places it was like a (sable) heap of collyrium. Such was the snowy hill where the king now found himself. And that most praiseworthy of men at that spot betook himself to an awful austere course of life. And for one thousand years his subsistence was nothing but water, fruit and roots. When, however, a thousand years according to the calculation of gods had elapsed, then the great river Ganga having assumed a material form, manifested to him her (divine) self.’
Lomasa said, “That same king, who was a master archer, standing at the forefront of his realm (the one on the imperial throne) and commanding a powerful chariot (meaning he had immense fighting strength), became the joy and inspiration of people everywhere. He, with a strong arm, discovered how his ancestors had met a terrible fate at the hands of Kapila, a mighty spirit, and how they had been unable to reach the heavenly realms. With a heavy heart, he handed over his royal duties to his minister, and, oh great leader! in order to practice austerities, he journeyed to the snowy Mountain (the Himalayas). And, oh most admirable of men, eager to cleanse himself of his sins by leading an ascetic life and seeking the blessings of the goddess Ganga, he visited that majestic mountain—Himalaya. There, he saw it decorated with peaks of various shapes filled with rich minerals; sprinkled all around with drops from clouds resting on the breeze; beautiful with rivers and groves and rocky outcrops that resembled grand palaces; home to lions and tigers lurking in its caves and pits; and filled with birds of vibrant colors, making various sounds, like the Bhringarajas, geese, Datyuhas, water-cocks, peacocks, colorful birds, Jivanjivakas, blackbirds, and Chakoras with distinct black eyes, along with nurturing birds. He noticed the mountain overflowing with lotus plants thriving in lovely water reservoirs. The cranes added to its charm with their calls, and the Kinnaras and celestial nymphs rested on its rocky ledges. Elephants roaming the surrounding areas had stripped its trees with their tusks, and demi-gods of the Vidyadhara class frequented the hill. It was filled with various gems and also home to poisonous snakes with fiery tongues. At certain spots, the mountain gleamed like gold, in other places it shimmered like silver, and in some areas, it appeared as dark as collyrium. This was the snowy hill where the king now found himself. At that spot, that most noble of men committed to a rigorous ascetic lifestyle. For a thousand years, his only sustenance was water, fruits, and roots. However, after a thousand years, according to the gods’ calculations, the great river Ganga, taking a physical form, revealed her divine presence to him.”
“Ganga said. ‘O great king! what dost thou desire of me? And what must I bestow on thee? Tell me the same, O most praiseworthy of men! I shall do as thou mayst ask me.’ Thus addressed, the king then made his reply to Ganga, the daughter of the snowy Hill, saying, ‘O grantress of boons! O great river! my father’s fathers, while searching for the horse, were sent by Kapila to the abode of the god of death. And those same sixty thousand sons of Sagara of mighty soul, having met with the majestic Kapila, perished, (to a soul) in an instant of time. Having thus perished, there hath been no place for them in the region of heaven. O great river! So long as thou dost not besprinkle those same bodies with thy water, there is no salvation for these same Sagara’s sons. O blessed goddess! carry thou my forefathers, Sagara’s sons, to the region of heaven. O great river! on their account am I beseeching thee forsooth.”
“Ganga said, ‘O great king! What do you want from me? And what should I give you? Just tell me, O most admirable of men! I will do as you ask.’ Responding to Ganga, the daughter of the snowy mountain, the king said, ‘O grantor of wishes! O great river! My ancestors, while searching for the horse, were sent by Kapila to the realm of the god of death. Those sixty thousand sons of Sagara, who was truly mighty, met the majestic Kapila and were lost in an instant. Since then, they have had no place in heaven. O great river! As long as you do not sprinkle those bodies with your water, there is no salvation for Sagara’s sons. O blessed goddess! Please carry my ancestors, Sagara’s sons, to the heavens. O great river! I am truly asking you for their sake.’”
“Lomasa said, ‘Ganga, the goddess saluted by the world, having heard these words of the king, was well pleased, and spake to Bhagiratha the following words: ‘O great king! I am prepared to do what thou dost ask me; there is no doubt therein. But when I shall descend from the sky to the earth, the force of my fall will be difficult to sustain. O protector of men! In the three worlds there exists none who is able to sustain the same, excepting Siva, the most praiseworthy of gods, the great Lord with the throat of sable blue. O (prince) of a powerful arm! Obtain the favour, by practising austerities, of that same Siva-giver of boons. That same god will sustain my descent upon his head. Thy desire he will fulfill, the desire, namely, to be of service to thy fathers, O king!’ Then the great king Bhagiratha having heard the same, went to the Kailasa hill, and betaking himself to a severe course of penances, at the expiration of a certain length of time obtained the favour of that worker of blessings (Siva). And, O protector of men! that same best of men, in order that his forefathers might have a place in heaven secured to them, received from that very Siva the fulfilment of his wish, namely the wish that the descending Ganga might be sustained.’”
“Lomasa said, ‘Ganga, the goddess honored by the world, after hearing these words from the king, was pleased and spoke to Bhagiratha: ‘O great king! I’m ready to do what you ask; there’s no doubt about it. But when I come down from the sky to the earth, my fall will be hard to withstand. O protector of people! In all three worlds, there’s no one who can bear it except for Siva, the most revered of gods, the great Lord with the blue throat. O prince of strong arms! Win the favor of that same Siva, the giver of boons, by practicing austerities. He will support my descent on his head. He will fulfill your wish to serve your ancestors, O king!’ Hearing this, the great king Bhagiratha went to the Kailasa mountain and, taking up a rigorous penance, after some time, earned the favor of that bestower of blessings (Siva). And, O protector of people! that best of men, so his forefathers could secure a place in heaven, received from Siva the fulfillment of his wish—that the descending Ganga might be supported.’”
SECTION CIX
“Lomasa said, ‘The blessed God having heard what Bhagiratha had said, and with a view to doing what was agreeable to the residents of heaven, replied to the king, saying, ‘So let it be. O most righteous of the protectors of men, O (prince) of a powerful arm! For thy sake I shall sustain the river of the gods, when she will take her descent from the sky, she who is pure and blessed and divine, O (king) of a mighty arm!’ Saying this, he came to the snowy mountain, surrounded by his attendants, of awful mien, and with uplifted weapons of diverse forms. And standing there, he said to Bhagiratha, the most praiseworthy of men, ‘O (prince) of a powerful arm! do thou pray to the river, the daughter of the king of mountains. I shall sustain that most praiseworthy of rivers when she falls down from the third region of the world (heaven).’ Having heard these words uttered by Siva, the king became devout (in heart), made obesiance and directed his thoughts towards Ganga. Then the delightful (river), of pure water in being so thought of by the king, and seeing that the great lord (Siva) was standing (to receive her fall), came down all of a sudden from the sky. And seeing that she had taken her leap from the sky, the gods, together with the mighty saints, the Gandharvas, the snakes, and the Yakshas, assembled there as spectators. Then came down from the sky Ganga, the daughter of the snowy mountain. And her whirlpools were raging, and she was teeming with fishes and sharks. O king! she directing her course towards the sea, separated herself, into three streams; and her water was bestrewn with piles of froth, which looked like so many rows of (white) ganders. And crooked and tortuous in the movement of her body, at places; and at others stumbling at it were; and covered with foam as with a robe: she went forward like a woman drunk. And elsewhere, by virtue of the roar of her waters, she uttered loud sounds. Thus assuming very many different aspects, when she fell from the sky, and reached the surface of the earth, she said to Bhagiratha, ‘O great king! show me the path that I shall have to take. O lord of the earth! for thy sake have I descended to the earth.’ Having heard these words, king Bhagiratha directed his course towards the spot where lay those bodies of mighty Sagara’s sons, in order that, O most praiseworthy of men, the holy water might flood (the same). Having achieved the task of sustaining Ganga, Siva, saluted by men, went to Kailasa the most praiseworthy of mountains, accompanied by the celestials. And the protector of men (Bhagiratha) accompanied by Ganga reached the sea; and the sea, the abode of Varuna, was quickly filled. And the king adopted Ganga as a daughter of himself, and at that spot offered libations of water to the names of his forefathers; thus was his heart’s wish fulfilled. Thus asked by thee, I have narrated the whole story how Ganga running in three streams, was brought down to the earth for filling the sea; how the mighty saint had drunk up the sea for a particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was destroyed by Agastya.’”
Lomasa said, “The blessed God, having heard what Bhagiratha said and wanting to please the residents of heaven, replied to the king, 'So be it. O most righteous protector of humanity, O strong prince! For your sake, I will support the river of the gods when she descends from the sky, who is pure, blessed, and divine, O mighty king!' After saying this, he went to the snowy mountain, surrounded by his fearsome attendants armed with various weapons. Standing there, he said to Bhagiratha, the most praiseworthy of men, 'O strong prince! Pray to the river, the daughter of the king of mountains. I will support that praiseworthy river when she descends from the third realm of the world (heaven).' Upon hearing these words from Siva, the king felt devoted, bowed down, and directed his thoughts towards Ganga. Then, the delightful river, with pure water, upon being thought of by the king, saw that the great lord (Siva) was standing ready to receive her fall, and suddenly came down from the sky. As she leaped from the sky, the gods, along with the mighty saints, the Gandharvas, the snakes, and the Yakshas, gathered as spectators. Then Ganga, the daughter of the snowy mountain, descended. Her whirlpools were turbulent, and she was full of fishes and sharks. O king! She, directing her flow toward the sea, split into three streams; her water was strewn with frothy piles that looked like rows of white ganders. Some places were crooked and winding, while at others, she stumbled, covered in foam like a robe. She surged forward like a drunk woman, and elsewhere, with the roar of her waters, she made loud sounds. In many different forms, when she fell from the sky and reached the earth, she said to Bhagiratha, 'O great king! Show me the path I should take. O lord of the earth! I have descended for your sake.' Upon hearing these words, King Bhagiratha headed toward the spot where the bodies of the mighty Sagara’s sons lay so that the holy water could flood them. Having accomplished the task of supporting Ganga, Siva, honored by people, went to Kailasa, the most revered of mountains, accompanied by the celestial beings. The protector of men (Bhagiratha), along with Ganga, reached the sea, which was quickly filled, the abode of Varuna. The king accepted Ganga as his daughter and at that spot offered libations of water to honor the names of his ancestors; thus, his heart's wish was fulfilled. Thus, as you asked, I have recounted the entire story of how Ganga, flowing in three streams, was brought down to Earth to fill the sea; how the mighty saint drank up the sea for a specific reason, and how, O lord! Vatapi, the slayer of Brahmanas, was defeated by Agastya.”
SECTION CX
Vaisampayana said, “O chief of the Bharata race! then the son of Kunti went at a slow pace to the two rivers Nanda and Aparananda, which had the virtue of destroying the dread of sin. And the protector of men having reached the healthy hill Hemakuta, beheld there very many strange and inconceivable sights. There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones. And people at its sight, were struck sad, and were unable to ascend the hill. There the winds blew for aye, and the heavens always poured down rains; and likewise the sounds of the recitation of the sacred writ were heard, yet nobody was seen. In the evening and in the morning would be seen the blessed fire that carries offerings to the gods and there flies would bite and interrupt the practice of austerities. And there a sadness would overtake the soul, and people would become sick. The son of Pandu, having observed very many strange circumstances of this character again addressed his questions to Lomasa with reference to these wonderful things.
Vaisampayana said, “O leader of the Bharata tribe! Then the son of Kunti walked slowly to the two rivers Nanda and Aparananda, known for their ability to erase the fear of sin. After reaching the healthy hill Hemakuta, he saw many strange and unbelievable sights. There, even the sound of speech gathered clouds and sent a barrage of stones flying. People who witnessed this were filled with sorrow and couldn't climb the hill. Winds blew constantly, and the skies were always raining; sounds of sacred texts being recited could be heard, yet no one was visible. In the evenings and mornings, a sacred fire that made offerings to the gods would appear, but annoying flies would disturb the practice of austerities. A deep sadness would envelop the soul, and people would fall ill. The son of Pandu, noticing many unusual occurrences like these, once again asked Lomasa about these amazing things.”
“Lomasa said, ‘O slayer of foes! O king! I am going to tell thee as we heard it before; do thou attend to the same with intent mind. In this peak of Rishava, there was once a saint known by that name. And his life had lasted for many hundred years. And he was devoted to penances and was greatly wrathful. And he, forsooth, for having been spoken to by others, from wrath addressed the hill thus, ‘Whoever should utter any words here, thou must throw stones at him, and thou must call up the winds to prevent him from making any noise.’ This was what the saint said. And so at this place, as soon as a man utters any words, he is forbidden by a roaring cloud. O king! thus these deeds were performed by that great saint, and from wrath he also forbade other acts. O king! tradition says that when the gods of yore had come to the Nanda, suddenly came over (there) a number of men to look at the celestials. Those same gods at whose head stood Indra did not, however, like to be seen; and so they rendered this spot inaccessible, by raising obstructions in the form of hills. And from that day forward, O Kunti’s son! men could not cast their eyes at any time on what looked like a hill, far less could they ascend the same. This big mountain is incapable of being seen by one who hath not led an austere life, nor can such a one ascend it. Therefore, O son of Kunti! keep thou thy tongue under control. Here at that time all those gods performed the best sacrificial rites. O Bharata’s son! Even up to this day these marks thereof may be seen. This grass here hath the form of the sacred kusa grass: the ground here seemeth to be overspread with the sacred grass; and. O lord of men! many of these trees here look like the spots for tying the sacrificial beasts. O Bharata’s son! still the Gods and saints have residence here; and their sacred fire is observed in the morning and in the evening. Here if one bathes, his sin is forthwith destroyed, O Kunti’s son! O most praiseworthy of the race of Kuru! do thou, therefore, perform thy ablutions, together with thy younger brothers. Then after having washed thyself in the Nanda, thou wilt repair to the river Kausiki, the spot where the most excellent and severest form of penances was practised by Viswamitra. Then the king with his attendants, having washed his body there, proceeded to the river Kausiki, which was pure and delightful and pleasant with cool water.’
“Lomasa said, ‘O slayer of enemies! O king! I’m going to share with you what we heard before; please listen carefully. On this peak of Rishava, there was once a saint who had that name. He lived for many hundreds of years and was dedicated to penance, filled with great anger. One day, after being spoken to by others, he angrily addressed the hill, saying, ‘Anyone who speaks here, you must throw stones at them, and summon the winds to silence them.’ This is what the saint declared. So now, whenever someone utters any words in this place, they are met with a roaring cloud. O king! These were the actions of that great saint, and out of anger, he also prohibited other activities. O king! Legend has it that when the gods of old came to the Nanda, a crowd of people appeared to witness the divine beings. Those gods, led by Indra, didn’t want to be seen; thus, they made this place inaccessible by creating obstacles in the form of hills. From that day onward, O son of Kunti! people could not even gaze upon anything resembling a hill, let alone climb one. This massive mountain can only be seen by those who have lived a disciplined life, and such folks cannot ascend it either. So, O son of Kunti! control your tongue. Here, the gods performed the finest sacrificial rites in ancient times. O Bharata’s son! Even to this day, you can see the signs of it. The grass here resembles sacred kusa grass, the ground appears to be covered with sacred grass, and, O lord of men! many of these trees look like places for tying sacrificial animals. O Bharata’s son! The gods and saints still reside here, and their sacred fire can be seen in the morning and evening. bathing here will immediately erase your sins, O Kunti’s son! O most noble of the Kuru lineage! Therefore, you should perform your ablutions with your younger brothers. After washing yourself in the Nanda, you will then go to the river Kausiki, the site of the most intense and rigorous penances practiced by Viswamitra. So the king, along with his attendants, washed himself there and then went to the pure, delightful river Kausiki, which was refreshingly cool.’
“Lomasa said, ‘This is the pure divine river by name Kausiki. O chief of Bharata’s race! and this is the delightful hermitage of Viswamitra, conspicuous here. And this is a hermitage, with a holy name, belonging to Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances, and of passions under control. He by force of his penances caused Indra to rain; and that god, the slayer of the demons Vala and Vritra, dreading him, poured down rain during a drought. That powerful and mighty son of Kasyapa was born of a hind. He worked a great marvel in the territory of Lomapada. And when the crops had been restored, king Lomapada gave his daughter Santa in marriage to him, as the sun gave in marriage his daughter Savitri.’
"Lomasa said, ‘This is the pure divine river called Kausiki. O leader of Bharata’s lineage! And this is the beautiful hermitage of Viswamitra, clearly visible here. There is also a hermitage, blessed with a holy name, belonging to Kasyapa, who was mighty; his son was Rishyasringa, dedicated to penances and self-controlled. Through his powerful penances, he made Indra bring rain; and that god, the killer of the demons Vala and Vritra, fearing him, brought down rain during a drought. That strong and powerful son of Kasyapa was born from a deer. He performed a great miracle in the land of Lomapada. After the crops had been revived, King Lomapada arranged the marriage of his daughter Santa to him, just as the sun married his daughter Savitri.’"
“Yudhishthira said, ‘How was the son of Kasyapa, Rishyasringa, born of a hind? And how was he endowed with holiness, being the issue of a reprehensible sexual connexion? And for what reason was Indra, the slayer of the demons Vala and Vritra, afraid of that same sagacious boy, and poured down rain during a period of drought? And how beautiful was that princess Santa, pure in life, she who allured the heart of him when he had turned himself into a stag? And since the royal saint Lomapada is said to have been of a virtuous disposition, why was it that in his territory, Indra, the chastiser of the demon Paka, had withheld rain? O holy saint! all this in detail, exactly as it happened, thou wilt be pleased to narrate to me, for I am desirous of hearing the deeds of Rishyasringa’s life.’
“Yudhishthira said, ‘How was Rishyasringa, the son of Kasyapa, born from a deer? And how was he so holy, coming from such a questionable union? And why was Indra, the killer of the demons Vala and Vritra, afraid of that wise boy and caused rain to fall during a drought? And how beautiful was that princess Santa, pure in her life, who captured his heart when he had turned into a stag? And since the royal sage Lomapada is said to have been virtuous, why did Indra, the punisher of the demon Paka, withhold rain in his land? O holy sage! Please tell me all the details just as they happened, for I want to hear about the life of Rishyasringa.’”
“Lomasa said, ‘Hear how Rishyasringa, of dreaded name, was born as a son to Vibhandaka, who was a saint of the Brahmana caste, who had cultured his soul by means of religious austerities, whose seed never failed in causing generation, and who was learned and bright like the Lord of beings. And the father was highly honoured, and the son was possessed of a mighty spirit, and, though a boy, was respected by aged man. And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances. And that same saint, comparable to a god, laboured for a long period. And once while he was washing his mouth in the waters, he beheld the celestial nymph Urvasi—whereupon came out his seminal fluid. And, O king! a hind at that time lapped it up along with the water that she was drinking, being athirst; and from this cause she became with child. That same hind had really been a daughter of the gods, and had been told of yore by the holy Brahma, the creator of the worlds, ‘Thou shall be a hind; and when in that form, thou shall give birth to a saint; thou shalt then be freed.’ As Destiny would have it, and as the word of the creator would not be untrue, in that same hind was born his (Vibhandaka’s) son a mighty saint. And Rishyasringa, devoted to penances, always passed his days in the forest. O king! there was a horn on the head of that magnanimous saint and for this reason did he come to be known at the time by the name of Rishyasringa. And barring his father, not a man had ever before been seen by him; therefore his mind, O protector of men! was entirely devoted to the duties of a continent life. At this very period there was a ruler of the land of Anga known by the name of Lomapada who was a friend of Dasaratha. We have heard that he from love of pleasure had been guilty of a falsehood towards a Brahmana. And that same ruler of the world had at that time been shunned by all persons of the priestly class. And he was without a ministering priest (to assist him in his religious rites). And the god of a thousand eyes (Indra) suddenly abstained from giving rain in his territory; so that his people began to suffer and O lord of the earth! he questioned a number of Brahmanas, devoted to penances, of cultivated minds, and possessed of capabilities with reference to the matter of rain being granted by the lord of gods, saying, ‘How may the heavens grant us the rain? Think of an expedient (for this purpose).’ And those same cultured men, being thus questioned, gave expression to their respective views. And one among them—the best of saints—spake to that same king, saying, ‘O lord of kings! the Brahmanas are angry with thee. Do some act (therefore) for appeasing them. O ruler of the earth! send for Rishyasringa, the son of a saint, resident of the forest knowing nothing of the female sex, and always taking delight in simplicity. O king! if he, great in the practice of penances, should show himself in thy territory, forthwith rain would be granted by the heavens, herein I have no doubt at all.’ And, O king! having heard these words Lomapada made atonement for his sins. And he went away; and when the Brahmanas had been appeased, he returned again, and seeing the king returned, the people were again glad at heart. Then the king of Anga convened a meeting of his ministers, proficient in giving counsel. And he took great pains in order to settle some plan for securing a visit from Rishyasringa. And, O unswerving (prince)! with those ministers, who were versed in all branches of knowledge, and exceedingly proficient in worldly matters, and had a thorough training in practical affairs, he at last settled a plan (for gaining his object). And then he sent for a number of courtesans, women of the town, clever in everything. And when they came, that same ruler of the earth spake to them, saying, ‘Ye lovely women! Ye must find some means to allure, and obtain the confidence of the son of the saint—Rishyasringa, whom ye must bring over to my territory.’ And those same women, on the one hand afraid of the anger of the king and on the other, dreading a curse from the saint, became sad and confounded, and declared the business to be beyond their power. One, however, among them—a hoary woman, thus spake to the king, ‘O great king! him whose wealth solely consists in penances, I shall try to bring over here. Thou wilt, however, have to procure for me certain things, in connection with the plan. In that case, I may be able to bring over the son of the saint—Rishyasringa.’ Thereupon the king gave an order that all that she might ask for should be procured. And he also gave a good deal of wealth and jewels of various kinds. And then, O Lord of the earth, she took with herself a number of women endowed with beauty and youth, and went to the forest without delay.”
Lomasa said, “Listen to how Rishyasringa, a name feared by many, was born to Vibhandaka, a saint from the Brahmana caste. Vibhandaka had refined his soul through religious practices, and his ability to father children was unmatched. He was wise and brilliant, like the Lord of all beings. The father was highly respected, and the son had a strong spirit, earning the reverence of older men even as a boy. Vibhandaka, a son of Kasyapa, went to a large lake to focus on his penances. This saint, comparable to a god, worked hard for a long time. One day, while washing his mouth in the water, he saw the celestial nymph Urvasi, which caused his seminal fluid to emerge. At that moment, a thirsty hind lapped it up with the water she was drinking, and as a result, she became pregnant. This hind was actually a daughter of the gods and had been told long ago by the holy Brahma, the creator, ‘You will become a hind; and in that form, you will give birth to a saint, then you will be freed.’ As fate would have it, and since the creator's word cannot be false, a mighty saint was born from that hind, who was Vibhandaka's son. Rishyasringa, devoted to penance, spent all his days in the forest. O king! He had a horn on his head, which is why he was known as Rishyasringa. Except for his father, he had never seen another man, so his mind was completely focused on living a celibate life. During this time, there was a ruler in the land of Anga named Lomapada, who was a friend of Dasaratha. It was said that he had wronged a Brahmana out of a desire for pleasure and, as a result, was shunned by all the priestly class. He had no ministering priest to assist with his religious rites. Suddenly, the god Indra, with a thousand eyes, stopped the rain in his territory, causing his people to suffer. O lord of the earth! He questioned several Brahmanas dedicated to penance, with refined minds and abilities, about how to get rain from the god, saying, ‘How can we make the heavens grant us rain? Think of a solution for this.’ The learned men thus questioned shared their respective opinions. One of them—the best of saints—spoke to the king, saying, ‘O lord of kings! The Brahmanas are angry with you. You must do something to appease them. O ruler of the earth! Send for Rishyasringa, the son of a saint, who lives in the forest, knows nothing about women, and delights in simplicity. O king! If he, with his great penance, shows up in your territory, I have no doubt that rain will be granted by the heavens.’ O king! Upon hearing this, Lomapada atoned for his sins. He left, and after appeasing the Brahmanas, he returned, and the people were joyful once again. The king of Anga then convened a meeting with his ministers, who were skilled in giving counsel. He worked hard to devise a plan to invite Rishyasringa. O unwavering prince! With those ministers, knowledgeable in all areas and adept in practical affairs, he finally came up with a strategy. He then called for several courtesans, beautiful women of the town, who were clever in everything. When they arrived, the ruler spoke to them, saying, ‘Lovely women! You must find a way to attract the son of the saint—Rishyasringa, and bring him to my territory.’ Those women, caught between the king's anger and fearing a curse from the saint, felt sad and overwhelmed, declaring the task impossible. However, an elderly woman among them spoke up to the king, saying, ‘O great king! I will attempt to bring him here, the one whose only wealth consists of his penances. You will, however, need to provide certain things for this plan. If you do that, I may be able to bring the son of the saint—Rishyasringa.’ The king then ordered that everything she needed be provided. He also gave a considerable amount of wealth and various jewels. Then, O Lord of the earth, she took several beautiful and youthful women with her and set off for the forest without delay.”
SECTION CXI
“Lomasa said, ‘O descendant of Bharata! she in order to compass the object of the king, prepared a floating hermitage, both because the king had ordered so, and also because it exactly accorded with her plan. And the floating hermitage, containing artificial trees adorned with various flowers and fruits, and surrounded by diverse shrubs and creeping plants and capable of furnishing choice and delicious fruits, was exceedingly delightful, and nice, and pleasing, and looked as if it had been created by magic. Then she moored the vessel at no great distance from the hermitage of Kasyapa’s son, and sent emissaries to survey the place where that same saint habitually went about. And then she saw an opportunity; and having conceived a plan in her mind, sent forward her daughter a courtesan by trade and of smart sense. And that clever woman went to the vicinity of the religious man and arriving at the hermitage beheld the son of the saint.’”
“Lomasa said, ‘O descendant of Bharata! To achieve the king's objective, she built a floating hermitage, both because the king commanded it and because it perfectly fit her plan. This floating hermitage, featuring artificial trees decorated with various flowers and fruits, and surrounded by different shrubs and climbing plants, which could provide select and delicious fruits, was incredibly charming, lovely, and delightful, and seemed to have been created by magic. Then she anchored the vessel not far from Kasyapa’s son's hermitage and sent messengers to scout the area where the saint usually roamed. After that, she spotted an opportunity; having devised a plan, she sent her daughter, a clever courtesan. This intelligent woman approached the holy man's vicinity and, upon reaching the hermitage, saw the saint's son.’”
“The courtesan said, ‘I hope, O saint! that is all well with the religious devotees. And I hope that thou hast a plentiful store of fruits and roots and that thou takest delight in this hermitage. Verily I come here now to pay thee a visit. I hope the practice of austerities among the saints is on the increase. I hope that thy father’s spirit hath not slackened and that he is well pleased with thee. O Rishyasringa of the priestly caste! I hope thou prosecutest the studies proper for thee.’”
“The courtesan said, ‘I hope, O saint! that everything is going well with the devoted followers. And I hope you have plenty of fruits and roots and that you enjoy this hermitage. Truly, I’ve come here now to pay you a visit. I hope the practice of austerities among the saints is growing. I hope your father's spirit remains strong and that he is pleased with you. O Rishyasringa of the priestly caste! I hope you are pursuing the studies that are right for you.’”
Rishyasringa said, ‘Thou art shining with lustre, as if thou wert a (mass) of light. And I deem thee worthy of obeisance. Verily I shall give thee water for washing thy feet and such fruits and roots also as may be liked by thee, for this is what my religion hath prescribed to me. Be thou pleased to take at thy pleasure thy seat on a mat made of the sacred grass, covered over with a black deer-skin and made pleasant and comfortable to sit upon. And where is thy hermitage? O Brahmana! thou resemblest a god in thy mien. What is the name of this particular religious vow, which thou seemest to be observing now?’
Rishyasringa said, "You are shining with a glow, as if you were a mass of light. I think you deserve my respect. Truly, I will provide you with water to wash your feet and whatever fruits and roots you might like, as my religion requires. Please feel free to take a seat on a mat made of sacred grass, covered with a black deer-skin, making it pleasant and comfortable to sit on. And where is your hermitage? Oh Brahmana! You look like a god. What is the name of this particular religious vow you seem to be following now?"
“The courtesan said, O son of Kasyapa! on the other side of yonder hill, which covers the space of three Yojanas, is my hermitage—a delightful place. There, not to receive obeisance is the rule of my faith nor do I touch water for washing my feet. I am not worthy of obeisance from persons like thee; but I must make obeisance to thee. O Brahmana! This is the religious observance to be practised by me, namely, that thou must be clasped in my arms.’”
“The courtesan said, 'O son of Kasyapa! On the other side of that hill, which stretches over three Yojanas, is my hermitage—a beautiful place. There, it's against my beliefs to accept respect, nor do I wash my feet with water. I’m not worthy of respect from someone like you; however, I must show respect to you. O Brahmana! This is my religious practice: you must be embraced in my arms.’”
“Rishyasringa said, ‘Let me give thee ripe fruits, such as gallnuts, myrobalans, Karushas, Ingudas from sandy tracts and Indian fig. May it please thee to take a delight in them!’”
“Rishyasringa said, ‘Let me offer you ripe fruits like gallnuts, myrobalans, Karushas, Ingudas from sandy areas, and Indian fig. I hope you enjoy them!’”
Lomasa said, “She, however, threw aside all those edible things and then gave him unsuitable things for food. And these were exceedingly nice and beautiful to see and were very much acceptable to Rishyasringa. And she gave him garlands of an exceedingly fragrant scent and beautiful and shining garments to wear and first-rate drinks; and then played and laughed and enjoyed herself. And she at his sight played with a ball and while thus employed, looked like a creeping plant broken in two. And she touched his body with her own and repeatedly clasped Rishyasringa in her arms. Then she bent and break the flowery twigs from trees, such as the Sala, the Asoka and the Tilaka. And overpowered with intoxication, assuming a bashful look, she went on tempting the great saint’s son. And when she saw that the heart of Rishyasringa had been touched, she repeatedly pressed his body with her own and casting glances, slowly went away under the pretext that she was going to make offerings on the fire. On her departure, Rishyasringa became over-powered with love and lost his sense. His mind turned constantly to her and felt itself vacant. And he began to sigh and seemed to be in great distress. At that moment appeared Vibhandaka, Kasyapa’s son, he whose eyes were tawny like those of a lion, whose body was covered with hair down to the tip of the nails, who was devoted to studies proper for his caste, and whose life was pure and was passed in religious meditation. He came up and saw that his son was seated alone, pensive and sad, his mind upset and sighing again and again with upturned eyes. And Vibhandaka spake to his distressed son, saying, ‘My boy! why is it that thou art not hewing the logs for fuel. I hope thou hast performed the ceremony of burnt offering today. I hope thou hast polished the sacrificial ladles and spoons and brought the calf to the milch cow whose milk furnisheth materials for making offerings on the fire. Verily thou art not in thy wonted state, O son! Thou seemest to be pensive, and to have lost thy sense. Why art thou so sad today? Let me ask thee, who hath been to this place today?’”
Lomasa said, “She, however, disregarded all those edible items and instead offered him inappropriate food. These were very attractive and appealing to Rishyasringa. She gave him fragrant garlands and beautiful, shiny clothes to wear, along with high-quality drinks; then she played, laughed, and had fun. While at his side, she played with a ball, looking like a delicate plant that had been split in two. She touched his body with hers and wrapped her arms around Rishyasringa repeatedly. Then she broke off flowery twigs from trees like the Sala, Asoka, and Tilaka. Overcome by intoxication and acting shy, she kept tempting the great saint’s son. When she noticed that Rishyasringa’s heart had been moved, she pressed her body against his and, casting sideways glances, slowly walked away under the pretense of making offerings to the fire. After she left, Rishyasringa was overwhelmed with love and lost his composure. His thoughts constantly turned to her, leaving him feeling empty. He began to sigh and appeared deeply distressed. At that moment, Vibhandaka, Kasyapa’s son, showed up. His eyes were a lion-like gold, his body was covered with hair down to his fingertips, and he was devoted to the studies appropriate for his caste, living a life of purity in religious meditation. He approached and saw that his son was sitting alone, thoughtful and sad, his mind troubled and sighing repeatedly with lifted eyes. Vibhandaka spoke to his distressed son, saying, ‘My boy! Why aren’t you cutting the logs for fuel? I hope you did the burnt offering ceremony today. I trust you've polished the sacrificial ladles and spoons and brought the calf to the milking cow whose milk is used for the fire offerings. Indeed, you’re not acting like yourself, O son! You seem thoughtful and lost in your thoughts. Why are you so sad today? Let me ask you, who has come to this place today?’”
SECTION CXII
‘Rishyasringa said, ‘Here came to-day a religious student with a mass of hair on his head. And he was neither short nor tall. And he was of a spirited look and a golden complexion, and endued with eye large as lotuses; and he was shining and graceful as a god. And rich was his beauty blazing like the Sun; and he was exceedingly fair with eyes graceful and black. And his twisted hair was blue-black and neat and long and of a fragrant scent and tied up with strings of gold. A beautiful ornament was shining on his neck which looked like lightning in the sky. And under the throat he had two balls of flesh without a single hair upon them and of an exceedingly beautiful form. And his waist was slender to a degree and his navel neat; and smooth also was the region about his ribs. Then again there shone a golden string from under his cloth, just like this waist-string of mine. And there was something on his feet of a wonderful shape which give forth a jingling sound. Upon his wrists likewise was tied a pair of ornaments that made a similar sound and looked just like this rosary here. And when he walked, his ornaments uttered a jingling sound like those uttered by delighted ganders upon a sheet of water. And he had on his person garments of a wonderful make; these clothes of mine are by no means beautiful like those. And his face was wonderful to behold; and his voice was calculated to gladden the heart; and his speech was pleasant like the song of the male blackbird. And while listening to the same I felt touched to my inmost soul. And as a forest in the midst of the vernal season, assumes a grace only when it is swept over by the breeze, so, O father! he of an excellent and pure smell looks beautiful when fanned by the air. And his mass of hair is neatly tied up and remains adhering to the head and forehead evenly sundered in two. And his two eyes seemed to be covered with wonderful Chakravaka birds of an exceedingly beautiful form. And he carried upon his right palm a wonderful globur fruit, which reaches the ground and again and again leaps up to the sky in a strange way. And he beats it and turns himself round and whirls like a tree moved by the breeze. And when I looked at him, O father! he seemed to be a son of the celestials, and my joy was extreme, and my pleasure unbounded. And he clasped my body, took hold of my matted hair, and bent down my mouth, and, mingling his mouth with my own, uttered a sound that was exceedingly pleasant. And he doth not care for water for washing his feet, nor for those fruits offered by me; and he told me that such was the religious observance practised by him. And he gave unto me a number of fruits. Those fruits were tasteful unto me: these here are not equal to them in taste. They have not got any rind nor any stone within them, like these. And he of a noble form gave me to drink water of an exceedingly fine flavour; and having drunk it, I experienced great pleasu e; and the ground seemed to be moving under my feet. And these are the garlands beautiful and fragrant and twined with silken threads that belong to him. And he, bright with fervent piety, having scattered these garlands here, went back to his own hermitage. His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can, and to have him every day walk about here. O father, let me this very moment go to him. Pray, what is that religious observance which is being practised by him. As he of a noble piety is practising penances, so I am desirous to live the same life with him. My heart is yearning after similar observances My soul will be in torment if I see him not,’”
‘Rishyasringa said, ‘Today, a religious student came by with a mass of hair atop his head. He was neither short nor tall, had a lively expression, a golden complexion, and eyes as large as lotuses; he shone with grace like a god. His beauty was radiant like the Sun; he had particularly fair skin and lovely, dark eyes. His twisted hair was a deep blue-black, neatly styled, long, fragrant, and tied up with strands of gold. An exquisite ornament gleamed on his neck, resembling lightning in the sky. Below his throat, he had two smooth, hairless mounds of flesh that looked exceptionally beautiful. His waist was remarkably slender and his navel tidy; the area around his ribs was smooth as well. Again, a golden string peeked out from under his cloth, just like my waistband. His feet wore something wonderfully shaped that jingled as he moved. On his wrists were similar ornaments that made the same sound and looked just like the rosary I have here. When he walked, the jingling of his ornaments resembled the delightful sounds made by geese gliding on water. His garments were exquisitely made; mine cannot compare to those in beauty. His face was stunning, his voice uplifting, and his speech pleasing like the song of a male blackbird. Listening to him touched my very soul. Just as a forest during spring becomes beautiful when swayed by a breeze, so, dear father, he looks gorgeous when fanned by the air with his pleasant scent. His hair was neatly tied, resting evenly on his head and forehead, split into two. His eyes appeared as if adorned by exquisite Chakravaka birds. In his right hand, he held a remarkable globur fruit that hits the ground and leapt back toward the sky in such a strange way. He would hit it, twirl around, and whirl like a tree moved by the wind. When I looked at him, dear father, he seemed like a celestial being, and my joy was immense, my pleasure boundless. He embraced me, held my matted hair, lowered my mouth, and mixing his lips with mine, produced a sound that was incredibly pleasant. He doesn’t mind washing his feet with water nor accepts the fruits I offered; he told me that’s part of his religious practice. He gave me a variety of fruits. Those fruits were so delicious compared to these; they had no rind or stones like these. He, so noble in form, offered me water with an exquisite taste; after drinking it, I felt immense pleasure, and the ground seemed to shift beneath my feet. These are the beautiful, fragrant garlands he twisted with silken threads. He, bright with deep piety, scattered these garlands here before returning to his hermitage. His departure saddened my heart; my body feels aflame! I want to see him as soon as possible and have him walk around here every day. Oh father, please let me go to him right now. What is this religious practice he follows? Since he, with such noble piety, is performing penances, I long to live the same life with him. My heart is yearning for similar practices. My soul will be in turmoil if I cannot see him,’”
SECTION CXIII
“Vibhandaka said, ‘Those are, O son! Rakshasas. They walk about in that wonderfully beautiful form. Their strength is unrivalled and their beauty great And they always meditate obstruction to the practice of penances. And, O my boy, they assume lovely forms and try to allure by diverse means. And those fierce beings hurled the saints, the dwellers of the woods, from blessed regions (won by their pious deeds) And the saint who hath control over his soul, and who is desirous of obtaining the regions where go the righteous, ought to have nothing to do with them. And their acts are vile and their delight is in causing obstruction to those who practise penance; (therefore) a pious man should never look at them. And, O son! those were drinks unworthy to be drunk, being as they were spirituous liquors consumed by unrighteous men. And these garlands, also, bright and fragrant and of various hues, are not intended for saints.’ Having thus forbidden his son by saying that those were wicked demons, Vibhandaka went in quest of her. And when by three day’s search he was unable to trace where she was he then came back to his own hermitage. In the meanwhile, when the son of Kasyapa had gone out to gather fruits, then that very courtesan came again to tempt Rishyasringa in the manner described above. And as soon as Rishyasringa had her in sight, he was glad and hurriedly rushing towards him said, ‘Let us go to thy hermitage before the return of my father.’ Then, O king! those same courtesans by contrivances made the only son of Kasyapa enter their bark, and unmoored the vessel. And by various means they went on delighting him and at length came to the side of Anga’s king. And leaving then that floating vessel of an exceedingly white tint upon the water, and having placed it within sight of the hermitage, he similarly prepared a beautiful forest known by the name of the Floating Hermitage. The king, however, kept that only son of Vibhandaka within that part of the palace destined for the females when of a sudden he beheld that rain was poured by the heavens and that the world began to be flooded with water. And Lomapada, the desire of his heart fulfilled, bestowed his daughter Santa on Rishyasringa in marriage. And with a view to appease the wrath of his father, he ordered kine to be placed, and fields to be ploughed, by the road that Vibhandaka was to take, in order to come to his son. And the king also placed plentiful cattle and stout cowherds, and gave the latter the following order:
“Vibhandaka said, ‘Those are, my son! Rakshasas. They wander around in that incredibly beautiful form. Their strength is unmatched, and their beauty is significant. They constantly try to obstruct the practice of meditation and penance. And, my boy, they take on attractive appearances and use various means to entice people. These fierce beings have driven the saints, who live in the woods, away from the blessed places earned through their good deeds. The saint who has control over himself and wishes to reach the realms of the righteous should avoid them completely. Their actions are despicable, and they take pleasure in hindering those who practice penance; a righteous person should never look at them. And, my son! those were drinks not worthy of consumption, being strong liquors drunk by wicked people. And those garlands, bright, fragrant, and colorful, are not meant for saints.’ Having warned his son about those evil demons, Vibhandaka set out to find her. After three days of searching without success, he returned to his own hermitage. Meanwhile, when the son of Kasyapa went out to gather fruits, that same courtesan returned to tempt Rishyasringa as described before. As soon as Rishyasringa saw her, he was excited and hurriedly said, ‘Let’s go to your hermitage before my father gets back.’ Then, O king! those courtesans cleverly got the only son of Kasyapa into their boat and set it adrift. They delighted him in various ways until they reached the kingdom of Anga. Leaving that brightly colored floating boat on the water, they positioned it within sight of the hermitage, creating a beautiful forest known as the Floating Hermitage. The king, however, kept Vibhandaka's only son in a part of the palace designated for the women when suddenly, he noticed that it was raining heavily and the world was beginning to flood. With his desire fulfilled, Lomapada married his daughter Santa to Rishyasringa. To appease his father’s anger, he arranged for cattle to be placed and fields to be plowed along the route that Vibhandaka was to take to reach his son. The king also provided abundant cattle and strong cowherds, instructing them as follows:’
“When the great saint Vibhandaka should enquire of you about his son, ye must join your palms and say to him that these cattle, and these ploughed fields belong to his son and that ye are his slaves, and that ye are ready to obey him in all that he might bid.’ Now the saint, whose wrath was fierce, came to his hermitage, having gathered fruits and roots and searched for his son. But not finding him he became exceedingly wroth. And he was tortured with anger and suspected it to be the doing of the king. And therefore, he directed his course towards the city of Champa having made up his mind to burn the king, his city, and his whole territory. And on the way he was fatigued and hungry, when he reached those same settlements of cowherds, rich with cattle. And he was honoured in a suitable way by those cowherds and then spent the night in a manner befitting a king. And having received very great hospitality from them, he asked them, saying, ‘To whom, O cowherds, do ye belong?’ Then they all came up to him and said, ‘All this wealth hath been provided for thy son.’ At different places he was thus honoured by that best of men, and saw his son who looked like the god Indra in heaven. And he also beheld there his daughter-in-law, Santa, looking like lightning issuing from a (cloud). And having seen the hamlets and the cowpens provided for his son and having also beheld Santa, his great resentment was appeased. And O king of men! Vibhandaka expressed great satisfaction with the very ruler of the earth. And the great saint, whose power rivalled that of the sun and the god of fire, placed there his son, and thus spake, ‘As soon as a son is born to thee, and having performed all that is agreeable to the king, to the forest must thou come without fail.’ And Rishyasringa did exactly as his father said, and went back to the place where his father was. And, O king of men! Santa obediently waited upon him as in the firmament the star Rohini waits upon the Moon, or as the fortunate Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And as Damayanti was an obedient wife to Nala, or as Sachi is to the god who holdeth the thunderbolt in his hand or as Indrasena, Narayana’s daughter, was always obedient to Mudgala, so did Santa wait affectionately upon Rishyasringa, when he lived in the wood. This is the holy hermitage which belonged to him. Beautifying the great lake here, it bears holy fame. Here perform thy ablutions and have thy desire fulfilled. And having purified thyself, direct thy course towards other holy spots,’”
“When the great saint Vibhandaka asks about his son, you must join your palms and tell him that these cattle and these plowed fields belong to his son, and that you are his servants and ready to obey him in everything he might ask.” Now the saint, whose anger was fierce, returned to his hermitage after gathering fruits and roots while searching for his son. Not finding him made him extremely angry. He was tormented by this anger and suspected the king was responsible. Therefore, he headed towards the city of Champa, determined to destroy the king, his city, and his entire territory. On his way, fatigued and hungry, he reached the settlements of cowherds, rich with cattle. The cowherds honored him appropriately and he spent the night like a king. After being generously hosted, he asked them, “To whom, O cowherds, do you belong?” They all approached him and said, “All this wealth has been provided for your son.” In different places, he was honored by those noblemen and saw his son, who looked like the god Indra in heaven. He also saw his daughter-in-law, Santa, shining like lightning emerging from a cloud. After seeing the villages and cowpens that belonged to his son and Santa, his great anger subsided. O king of men! Vibhandaka felt great satisfaction with the ruler of the earth. The great saint, whose power rivaled that of the sun and the god of fire, placed his son there and said, “As soon as you have a son, and after doing what pleases the king, you must definitely come back to the forest.” Rishyasringa did exactly as his father instructed and returned to his father’s location. And, O king of men! Santa faithfully served him just like the star Rohini serves the Moon, or like the fortunate Arundhati serves Vasishtha, or like Lopamudra serves Agastya. Just as Damayanti was a devoted wife to Nala, or as Sachi is to the god who wields the thunderbolt, or as Indrasena, Narayana’s daughter, was always attentive to Mudgala, so did Santa affectionately serve Rishyasringa while he lived in the forest. This is the holy hermitage that belonged to him. Enriching the great lake here, it has a sacred reputation. Here, perform your ablutions and fulfill your desires. After purifying yourself, make your way to other holy places.”
SECTION CXIV
(Tirtha-yatra Parva continued)
“Vaisampayana said, ‘Then, O Janamejaya, the son of Pandu started from the river Kausiki and repaired in succession to all the sacred shrines. And, O protector of men, he came to the sea where the river Ganga falls into it; and there in the centre of five hundred rivers, he performed the holy ceremony of a plunge. Then, O ruler of the earth, accompanied by his brothers, the valiant prince proceeded by the shore of the sea towards the land where the Kalinga tribes dwell.”
“Vaisampayana said, ‘Then, O Janamejaya, the son of Pandu set out from the river Kausiki and visited all the sacred shrines one after another. And, O protector of mankind, he arrived at the sea where the river Ganga flows into it; and there, in the middle of five hundred rivers, he performed the holy ceremony of a plunge. Then, O ruler of the earth, accompanied by his brothers, the brave prince made his way along the shore of the sea towards the land where the Kalinga tribes live.”
“Lomasa said, ‘There is the land, O Kunti’s son, where the Kalinga tribes dwell. Through it passeth the river Vaitarani, on the banks whereof even the god of virtue performed religious river, having first placed himself under the protection of the celestials. Verily, this is the northern bank, inhabited by saints, suitable for the performance of religious rites beautified by a hill, and frequented by persons of the regenerate caste. This spot (in holiness) rivals the path whereby a virtuous man, fit for going to heaven, repairs to the region inhabited by gods. And verily at this spot in former times, other saints likewise worshipped the immortals by the performance of religious rites. And at the very spot it was that the god Rudra, O king of kings, seized the sacrificial beast and exclaimed, ‘This is my share!’ O chief of the descendants of Bharata, then when the beast was carried away by Siva, the gods spake to him saying, ‘Cast not a covetous glance at the property of others, disregarding all the righteous rules.’ Then they addressed words of glorification of a pleasing kind to the god Rudra. And they satisfied him by offering a sacrifice, and paid him suitable honours. Thereupon he gave up the beast, and went by the path trodden by the gods. Thereupon what happened to Rudra, learn from me, O Yudhishthira! Influenced by the dread of Rudra, the gods set apart for evermore, the best allotment out of all shares, such as was fresh and not stale (to be appropriated by the god). Whosoever performs his ablutions at this spot, while reciting this ancient story, beholds with his mortal eyes the path that leads to the region of the gods.’
“Lomasa said, ‘There is the land, O Kunti’s son, where the Kalinga tribes live. The river Vaitarani flows through it, and even the god of virtue performed rituals on its banks, having first sought the protection of the celestial beings. Truly, this is the northern bank, inhabited by saints, a fitting place for performing religious rites, enhanced by a hill, and visited by people of the higher caste. This place is so holy that it rivals the path taken by a virtuous person destined for heaven as they journey to the realm of the gods. In the past, other saints also worshipped the immortals here through their rituals. It was at this very spot that the god Rudra, O king of kings, seized the sacrificial animal and shouted, ‘This is my share!’ O chief of the descendants of Bharata, when the beast was taken away by Shiva, the gods warned him, saying, ‘Don’t covet what belongs to others, ignoring all righteous principles.’ They then praised Rudra with flattering words and offered a sacrifice to satisfy him and honored him appropriately. After that, he released the beast and traveled the path taken by the gods. Now, what happened to Rudra, listen to me, O Yudhishthira! Afraid of Rudra, the gods set aside forever the best portion of the offerings, one that was fresh and not stale. Anyone who cleanses themselves at this spot while recounting this ancient tale will see with their own eyes the path that leads to the realm of the gods.’”
“Vaisampayana said, ‘Then all the sons of Pandu and likewise the daughter of Drupada—all of whom were the favoured of Fate—descended to the river Vaitarani, and made libations to the names of their fathers.’
“Vaisampayana said, ‘Then all the sons of Pandu and also Drupada's daughter—all of whom were favored by Fate—went down to the river Vaitarani and made offerings in honor of their fathers.’”
“Yudhishthira said, ‘O Lomasa, how great must be the force of a pious deed! Having taken my bath at this spot in a proper form, I seem to touch no more the region inhabited by mortal men! O saint of a virtuous life, I am beholding all the regions. And this is the noise of the magnanimous dwellers of the wood, who are reciting their audible prayers.’
“Yudhishthira said, ‘O Lomasa, how powerful must a righteous act be! Having bathed here properly, I feel like I no longer belong to the realm of humans! O saint with a virtuous life, I can see all the realms. And this is the sound of the noble inhabitants of the forest, who are reciting their prayers loud enough to be heard.’”
“Lomasa said, ‘O Yudhishthira, the place whence this noise comes and reaches thy ears is at the distance of three hundred thousand yojanas, to be sure. O lord of men, rest thou quiet and utter no word. O king, this is the divine forest of the Self-existent One, which hath now come to our view. There, O king, Viswakarma of a dreaded name performed religious rites. On the mighty occasion of that sacrifice, the Self-existent One made a gift of this entire earth with all its hilly and forest tracts, to Kasyapa, by way of gratuity, for ministering as a priest. And then, O Kuru’s son, as soon as that goddess Earth was giving away, she became sad at heart, and wrathfully spake the following words to that great lord, the ruler of the worlds, ‘O mighty god, it is unworthy of thee to give me away to an ordinary mortal. And this act of gift on thy part will come to nothing; (for) here am I going to descend into the bottom of the nether world.’ Then when the blessed saint Kasyapa beheld the goddess Earth, despondent and sad, he, O protector of men, performed a propitiatory act calculated to appease her wrath. And then, O Pandu’s son, the Earth was pleased with his pious deed. And she uprose again from within the waters, and showed herself in the form of a sacred altar. This, O king, is the spot which distinctly manifests the form of an altar. O great monarch, ascend over it, and thou wilt gain valour and strength. And, O king, this is the very altar which reaches as far as the sea, and rests itself upon its bosom. May good luck be thine, do thou mount hereupon, and of thyself cross the sea. And while thou this day mountest upon it, I shall administer the ceremony for averting all evil from thee; for this altar here, as soon as it gets a mortal’s touch, at once enters into the sea. Salutation to the god who protects the universe! Salutation to thee that art beyond the universe! O Lord of gods, vouchsafe thy presence in this sea. O Pandu’s son, thou must recite the following words of truth, and while so reciting, thou must quickly ascend this altar, ‘The god of fire, and the sun, and the organ of generation, and water, and goddess and the seed of Vishnu, and the navel of nectar. The god of fire is the organ that generated the (ocean); the earth is thy body; Vishnu deposited the seed that caused thy being and thou art the navel of nectar.’ Thus, O Pandu’s son, the words of truth must be audibly recited, and while so reciting, one must plunge into the lord of rivers. O most praiseworthy of Kunti’s son, otherwise this lord of waters of divine birth, this best storehouse of the waters (of the earth), should not be touched, O son of Kunti, even with the end of a sacred grass.’
“Lomasa said, ‘O Yudhishthira, the source of this noise that reaches your ears is three hundred thousand yojanas away, for sure. O lord of men, stay calm and say nothing. O king, this is the sacred forest of the Self-existent One, which we can now see. There, O king, Viswakarma, a renowned figure, performed religious rituals. During that significant sacrifice, the Self-existent One gifted this entire earth, along with all its hills and forests, to Kasyapa as a token of gratitude for serving as a priest. And then, O Kuru's son, as soon as the goddess Earth was being given away, she felt sorrow and angrily spoke the following words to that great lord, the ruler of the worlds, ‘O mighty god, it’s unworthy of you to give me to an ordinary mortal. This act of yours will lead to nothing; I am about to descend into the depths of the underworld.’ When the blessed sage Kasyapa saw the goddess Earth, despondent and sad, he, O protector of men, performed a ritual to soothe her anger. Then, O Pandu's son, the Earth was pleased with his pious act. She rose again from the waters and appeared in the form of a sacred altar. This, O king, is the place that clearly shows the shape of an altar. O great monarch, step onto it, and you will gain courage and strength. And, O king, this is the very altar that extends to the sea and rests upon its surface. May good fortune be yours; step upon it, and you will cross the sea by yourself. While you mount it today, I will perform the ceremony to shield you from all harm; for as soon as this altar is touched by a mortal, it immediately enters the sea. Salutations to the god who protects the universe! Salutations to you who are beyond the universe! O Lord of gods, grant us your presence in this sea. O Pandu’s son, you must recite the following truth as you quickly ascend this altar: ‘The god of fire, the sun, the organ of generation, water, the goddess, and the seed of Vishnu, and the navel of nectar. The god of fire is the organ that created the ocean; the earth is your body; Vishnu deposited the seed that led to your existence, and you are the navel of nectar.’ Thus, O Pandu’s son, the truth must be spoken aloud, and while reciting, one must plunge into the lord of rivers. O most deserving of Kunti’s son, otherwise, this divine lord of waters, the greatest reservoir of the earth’s waters, should not be touched, O son of Kunti, even with the tip of a sacred grass.’”
“Vaisampayana said, ‘Then when the ceremony for averting evil had been completed in his behalf, the magnanimous Yudhishthira went into the sea, and having performed all that the saint had bid, repaired to the skirts of the Mahendra hill, and spent the night at that spot.’”
“Vaisampayana said, ‘After the ceremony to ward off evil was completed for him, the generous Yudhishthira went into the sea, and after doing everything the sage had instructed, he headed to the foothills of Mahendra and spent the night there.’”
SECTION CXV
“Vaisampayana said, ‘The protector of the earth spent there a single night, and with his brothers, paid the highest honours to the religious men. And Lomasa made him acquainted with the names of all of them, such as the Bhrigus, the Angiras, the Vasishthas, and the Kasyapas. And the royal saint paid visit to them all and made obeisance to them with joined palms. And then he asked the valiant Akritavrana, who was a follower of Parasurama, when will the revered Parasurama show himself to the religious men here? It is desired on that occasion to obtain a sight of the descendant of Bhrigu.’
Vaisampayana said, “The protector of the earth spent a single night there and, along with his brothers, honored the holy men. Lomasa introduced him to all their names, like the Bhrigus, the Angiras, the Vasishthas, and the Kasyapas. The royal sage visited each of them and respectfully greeted them with his hands together. Then he asked the brave Akritavrana, a follower of Parasurama, when the esteemed Parasurama would reveal himself to the holy men here. It’s hoped that on that occasion, they would get to see the descendant of Bhrigu.”
“Akritavrana said, ‘Thy journey to this spot is already known to Rama, whose soul spontaneously knows everything. And he is in every way well-pleased with thee, and he will show himself readily to thee. And the saints who practise penances here, are permitted to see him on the fourteenth and the eighth day of the lunar course. On the morrow at the end of this very night there will set in the fourteenth day of the lunar course. On that occasion thou wilt have a sight of him, clad in a sable deerskin, and wearing his hair in the form of a matted mass.”
“Akritavrana said, ‘Your journey to this place is already known to Rama, whose spirit naturally knows everything. He is truly pleased with you and will readily reveal himself to you. The saints who practice penance here are allowed to see him on the fourteenth and eighth days of the lunar cycle. Tomorrow, at the end of this very night, the fourteenth day of the lunar cycle will begin. On that occasion, you will see him dressed in a black deerskin and with his hair styled in a tangled mass.’”
“Yudhishthira said, Thou hast been a follower of the mighty Rama, Jamadagni’s son; thou must, therefore, have been the eye-witness of all the deeds achieved by him in former days. I, therefore, request thee to narrate to me how the members of the military caste were vanquished by Rama on the field of battle, and what the original cause of those conflicts was.’
“Yudhishthira said, 'You have been a follower of the great Rama, Jamadagni’s son; so you must have witnessed all the things he accomplished in the past. I request you to tell me how Rama defeated the members of the warrior class on the battlefield, and what originally led to those conflicts.'”
“Akritavrana said, ‘With pleasure shall I recite to thee that excellent story, O Bharata’s son, O chief of kings, the story of the godlike deeds of Rama, the son of Jamadagni, who traced his origin to Bhrigu’s race. I shall also relate the achievements of the great ruler of the Haihaya tribe. That king, Arjuna by name, the mighty lord of the Haihaya tribe was killed by Rama. He, O Pandu’s son, was endued with a thousand arms; and by the favour of Dattatreya he likewise had a celestial car made of gold. And, O protector of the earth, his rule extended over the entire animated world, wheresoever located on this earth. And the car of that mighty monarch could proceed everywhere in an unobstructed course. And grown resistless by the virtue of a granted boon, he ever mounted on that car, trampled upon gods and Yakshas and saints on all sides round. And all the born beings wheresoever placed, were harassed by him. Then the celestials and the saints of a rigidly virtuous life, met together, and thus spake to Vishnu, the god of gods, the slayer of demons, and possessed of prowess that never failed, saying. ‘O blessed and revered lord, for the purpose of preserving all the born beings, it is necessary that Arjuna should be killed by thee.’ And the mighty ruler of the Haihaya tribe placing himself on his celestial car, affronted Indra, while that deity was enjoying himself with Sachi, his queen. Then, O Bharata’s son, the blessed and the revered god (Vishhnu) held a consultation with Indra, with a view to destroying Kartavirya’s son. And on that occasion, all that was for the good of the world of beings, was communicated by the lord of gods; and the blessed god worshipped by the world, to do all that was necessary, went to the delightful Vadari wood which was his own chosen retreat for practising penances. And at this very time there lived on the earth a mighty monarch in the land of Kanyakuvja, a sovereign whose military force was exceedingly great. And his name of Gadhi was famous in the world. He, however, betook himself to a forest-life. And while he was dwelling in the midst of the wood, there was born to him a daughter beautiful as a nymph of heaven. And Richika, the son of Bhrigu, asked for her to be united with himself in marriage. And then Gadhi spake to that Brahmana, who led a rigidly austere life, saying. There is a certain family custom in our race; it hath been founded by my ancestors of a bygone age. And, O most excellent of the sacerdotal caste, be it known to thee that the intending bridegroom must offer a dowry consisting of a thousand fleet steeds, whose colour must be brown and every one of whom must possess a single sable car. But, O Bhrigu’s son, a reverend saint like thee cannot be asked to offer the same. Nor can my daughter be refused to a magnanimous saint of thy (exalted) rank.’ Thereupon Richika said, ‘I will give thee a thousand fleet steeds, brown in hue and possessing a single sable car; let thy daughter be given in marriage to me.’
“Akritavrana said, ‘I’m happy to share with you that incredible story, O son of Bharata, O king of kings, the tale of the godlike deeds of Rama, the son of Jamadagni, who comes from Bhrigu’s lineage. I’ll also tell you about the great achievements of the Haihaya tribe's ruler. That king, named Arjuna, the powerful lord of the Haihaya tribe, was killed by Rama. He, O son of Pandu, had a thousand arms; and thanks to the blessing of Dattatreya, he had a celestial chariot made of gold. And, O protector of the earth, his rule spanned the entire living world, wherever it was found on this earth. And the chariot of that mighty monarch could go anywhere without any obstacles. Grown unstoppable due to a granted boon, he always rode that chariot, trampling upon gods, Yakshas, and sages all around. And all the creatures, wherever they were, were tormented by him. Then the gods and the fiercely virtuous sages gathered together and spoke to Vishnu, the god of gods, the slayer of demons, who never failed in strength, saying, ‘O blessed and revered lord, to protect all living beings, it’s necessary for you to kill Arjuna.’ And the mighty ruler of the Haihaya tribe, mounting his celestial chariot, challenged Indra while that deity enjoyed himself with Sachi, his queen. Then, O son of Bharata, the blessed and revered god (Vishnu) consulted with Indra about destroying Kartavirya’s son. On that occasion, everything for the good of the world of beings was conveyed by the lord of the gods, and the blessed god, worshiped by all, went to the enjoyable Vadari forest, which was his chosen retreat for meditation. At this very time, there lived a mighty king in the land of Kanyakuvja, known for his tremendous military strength. His name, Gadhi, was renowned throughout the world. However, he chose to live a life in the forest. While residing in the woods, he had a daughter who was as beautiful as a celestial nymph. Richika, the son of Bhrigu, asked for her hand in marriage. Then Gadhi spoke to that Brahmana, who led an extremely austere life, saying, ‘There’s a family tradition in our lineage established by my ancestors long ago. O most excellent of the priestly class, know this: the intended groom must provide a dowry of a thousand swift steeds, all brown in color, each possessing a single black color. But, O son of Bhrigu, a revered sage like you cannot be expected to provide this. Nor can my daughter be denied to a noble saint of your esteemed rank.’ Richika then replied, ‘I will provide you with a thousand swift steeds, brown in color and each with a single black color; allow your daughter to be given in marriage to me.’”
“Akritavrana said. Thus having given his word, O king, he went and said to Varuna, ‘Give me a thousand fleet steeds brown in colour, and each with one black ear. I want the same as dowry for my marriage.’ To him Varuna forthwith gave a thousand steeds. Those steeds had issued out of the river Ganga; hence the spot hath been named: The horse’s landing place. And in the city of Kanyakuvja, the daughter of Gadhi, Satyavati by name, was given in marriage; and the gods themselves were of the party of the bride. Richika, the most excellent of the sacerdotal caste, thus procured a thousand steeds, and had a sight of the dwellers of heaven and won a wife in the proper form. And he enjoyed himself with the girl of slender waist, and thus gratified all the wishes and desire that he ever had. And when the marriage had been celebrated, O king, his father Bhrigu came on a visit to see him and his wife; and he was glad to see his praiseworthy son. And the husband and wife together paid their best respects to him, who was worshipped by all the gods. And when he had seated himself, they both with joined palms, stood near him, in order that they might to his bidding. And then the revered saint, Bhrigu, glad at heart, thus spoke to his daughter-in-law, saying, ‘O lovely daughter, as for a boon I am ready to grant thee any object of thy wish.’ And there upon she asked for his favour in this, that a son might be born to both herself and her mother. And he vouchsafed the favour thus asked for.’
“Akritavrana said. After giving his word, O king, he went to Varuna and said, ‘Give me a thousand swift brown horses, each with one black ear. I want this as my marriage dowry.’ Varuna immediately provided him with a thousand horses. These horses had come from the river Ganga, which is why the place is called: The horse’s landing place. In the city of Kanyakuvja, he married Satyavati, the daughter of Gadhi, and even the gods attended the wedding. Richika, the finest among the priests, thus acquired a thousand horses, got to see the heavenly beings, and won a proper wife. He enjoyed life with the slender-waisted girl and fulfilled all his wishes and desires. After the marriage celebration, O king, his father Bhrigu came to visit him and his wife, and he was pleased to see his honorable son. The husband and wife together showed him their respect, as he was revered by all the gods. Once he was seated, they both stood nearby with joined palms, ready to follow his wishes. Then the respected sage Bhrigu, feeling happy, spoke to his daughter-in-law, saying, ‘O beautiful daughter, I am willing to grant you any wish you desire.’ She then asked for his blessing that she and her mother might have a son. He graciously granted her request.”
“Bhrigu said, ‘During the days that your season lasts, thou and thy mother must take a bath, with the ceremony for bringing forth a male child. And ye two must then separately embrace two different trees—she a peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots of rice and milk, prepared by me with the utmost care. I having ransacked the whole universe to find the drugs, the essence whereof hath been blended with this milk and rice. It must be taken as food with the greatest care.’ And saying this, he vanished from sight. The two ladies, however, made an interchange both in the matter of the pots of rice, and likewise as regards the trees (to be embraced by each). Then after the lapse of very many days, the revered saint, once more came. And he came knowing (what had happened) by his attribute of divine knowledge. Then Bhrigu possessed of mighty strength, spake to Satyavati, his daughter-in-law, saying, ‘O dutiful girl! O my daughter of a lovely brow, the wrong pot of rice thou tookest as food. And it was the wrong tree which was embraced by thee. It was thy mother who deluded thee. A son will be born of thee, who, though of the priestly caste, will be of a character fit for the military order; while a mighty son will be born of thy mother, who, though by birth a Kshatriya will assume a life suitable to the sacerdotal order. And his power will be great, and he will walk on the path trodden by righteous men.’ Then she entreated her father-in-law again and again, saying, ‘Let not my son be of this character; but let my grandson be such.’ And, O Pandu’s son, he replied, ‘So let it be!’ And thus he was pleased to grant her prayer. Then she brought forth on the expected day a son by name Jamadagni. And this son of Bhrigu was endowed with both splendour and grace. And he grew in years and in strength, and excelled he other saints in the proficiency of his Vaidik lore. O chieftain of Bharata’s race, to him, rivalling in lustre the author of light (the sun), came spontaneously and without instruction the knowledge of the entire military art and of the fourfold missile arms.’”
Bhrigu said, “During your season, you and your mother must take a bath with the ritual for having a son. Then, both of you should separately embrace two different trees—she should embrace a peepal tree, and you should embrace a fig tree. And, duty-bound girl, here are two pots of rice and milk that I prepared with great care. I searched the entire universe to find the herbs that were blended into this milk and rice. You must eat this food very carefully.” After saying this, he disappeared from view. The two ladies, however, exchanged their pots of rice and also switched the trees they were to embrace. After many days, the esteemed sage returned. He came knowing what had happened through his divine insight. Then Bhrigu, full of power, spoke to Satyavati, his daughter-in-law, saying, “Oh duty-bound girl! Oh my lovely-browed daughter, you ate from the wrong pot of rice and embraced the wrong tree. It was your mother who misled you. A son will be born to you who, despite being from a priestly background, will have traits suitable for the warrior class; while a powerful son will be born to your mother, who, although by birth a Kshatriya, will lead a life suited to the priestly order. His strength will be great, and he will follow the path of righteous men.” Then she repeatedly pleaded with her father-in-law, saying, “Let my son not be of this character; let my grandson be such.” And, oh son of Pandu, he replied, “So let it be!” Thus he happily granted her wish. Then she gave birth on the expected day to a son named Jamadagni. This son of Bhrigu was blessed with both brilliance and grace. He grew in age and strength, surpassing other saints in his expertise of Vedic knowledge. Oh leader of Bharata’s lineage, knowledge of the entire military art and the four types of weaponry came to him spontaneously and without instruction, rivaling the splendor of the sun.
SECTION CXVI
“Akritavrana said, ‘Jamadagni devoted himself to the study of the Veda and the practice of sacred penances, and became famous for his great austerities. Then he pursued a methodical course of study and obtained a mastery over the entire Veda. And, O king, he paid a visit to Prasenajit and solicited the hand of Renuka in marriage. And this prayer was granted by the king. And the delight of Bhrigu’s race having thus obtained Renuka for his wife, took his residence with her in a hermitage, and began to practice penances, being assisted by her. And four boys were born of her, with Rama for the fifth. And although the youngest, Rama was superior to all in merit. Now once upon a time, when her sons had gone out for the purpose of gathering fruits, Renuka who had a pure and austere life, went out to bathe. And, O king, while returning home, she happened to cast her glance towards the king of Martikavata, known by the name of Chitraratha. The king was in the water with his wives, and wearing on his breast a lotus wreath, was engaged in sport. And beholding his magnificent form, Renuka was inspired with desire. And this unlawful desire she could not control, but became polluted within the water, and came back to the hermitage frightened at heart. Her husband readily perceived what state she was in. And mighty and powerful and of a wrathful turn of mind, when he beheld that she had been giddy and that the lustre of chastity had abandoned her, he reproached her by crying out ‘Fie!’ At that very moment came in the eldest of Jamadagni’s sons, Rumanvan; and then, Sushena, and then, Vasu, and likewise, Viswavasu. And the mighty saint directed them all one by one to put an end to the life of their mother. They, however, were quite confounded and lost heart. And they could not utter a single word. Then he in ire cursed them. And on being cursed they lost their sense and suddenly became like inanimate objects, and comparable in conduct to beasts and birds. And then Rama, the slayer of hostile heroes, came to the hermitage, last of all. Him the mighty-armed Jamadagni, of great austerities, addressed, saying, ‘Kill this wicked mother of thine, without compunction, O my son.’ Thereupon Rama immediately took up an axe and therewith severed his mother’s head. Then, O great king, the wrath of Jamadagni of mighty soul, was at once appeased; and well-pleased, he spake the following words, ‘Thou hast, my boy, performed at my bidding this difficult task, being versed in virtue. Therefore, whatsoever wishes there may be in thy heart, I am ready to grant them all. Do thou ask me.’ Thereupon Rama solicited that his mother might be restored to life, and that he might not be haunted by the remembrance of this cruel deed and that he might not be affected by any sin, and that his brothers might recover their former state, and that he might be unrivalled on the field of battle, and that he might obtain long life. And, O Bharata’s son, Jamadagni, whose penances were the most rigid, granted all those desires of his son. Once, however, O lord, when his sons had gone out as before, the valourous son of Kartavirya, the lord of the country near the shore of the sea, came up to the hermitage. And when he arrived at that hermitage, the wife of the saint received him hospitably. He, however, intoxicated with a warrior’s pride, was not at all pleased with the reception accorded to him, and by force and in defiance of all resistance, seized and carried off from that hermitage the chief of the cows whose milk supplied the sacred butter, not heeding the loud lowing of the cow. And he wantonly pulled down the large trees of the wood. When Rama came home, his father himself told him all that had happened. Then when Rama saw how the cow was lowing for its calf, resentment arose in his heart. And he rushed towards Kartavirya’s son, whose last moments had drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile heroes, put forth his valour on the field of battle, and with sharpened arrows with flattened tips, which were shot from a beautiful bow, cut down Arjuna’s arms, which numbered a thousand, and were massive like (wooden) bolts for barring the door. He, already touched by the hand of death, was overpowered by Rama, his foe. Then the kinsmen of Arjuna, their wrath excited against Rama, rushed at Jamadagni in his hermitage, while Rama was away. And they slew him there; for although his strength was great, yet being at the time engaged in penances, he would not fight. And while thus attacked by his foes, he repeatedly shouted the name of Rama in a helpless and piteous way. And, O Yudhishthira, the sons of Kartavirya shot Jamadagni, with their arrows, and having thus chastised their foe, went their way. And when they had gone away, and when Jamadagni had breathed his last, Rama, the delight of Bhrigu’s race, returned to the hermitage, bearing in his arms, fuel for religious rites. And the hero beheld his father who had been put to death. And grieved exceedingly he began to bewail the unworthy fate that had laid his father low.”
“Akritavrana said, ‘Jamadagni dedicated himself to studying the Veda and practicing sacred penances, becoming well-known for his intense austerities. He then followed a systematic course of study and mastered the entire Veda. O king, he visited Prasenajit and requested the hand of Renuka in marriage, which the king granted. Once Bhrigu’s descendant had obtained Renuka as his wife, he settled with her in a hermitage and began to practice penances, with her support. Four sons were born to her, with Rama as the youngest. Although he was the youngest, Rama excelled all his brothers in virtue. One day, while her sons went out to gather fruits, Renuka, who led a pure and austere life, went out to bathe. On her way back, she inadvertently glanced at Chitraratha, the king of Martikavata, who was in the water with his wives, wearing a lotus garland, and engaged in playful activities. Seeing his splendid form, Renuka was struck by desire. Unable to control this wrongful urge, she felt tainted and returned home to the hermitage, her heart racing with fear. Her husband immediately noticed her state. Mighty and powerful, quick to anger, upon seeing her dazed and realizing that her purity had been compromised, he reproached her, shouting ‘Fie!’ Just then, Jamadagni’s eldest son, Rumanvan, entered, followed by Sushena, Vasu, and Viswavasu. The powerful sage ordered them one by one to end their mother’s life. They were utterly bewildered and speechless. In his anger, he cursed them. Struck by the curse, they lost their senses and became like lifeless objects, behaving like animals and birds. Finally, Rama, the hero known for slaying enemies, arrived at the hermitage, the last of them all. Jamadagni, with great austerity, addressed him, saying, ‘Kill this wicked mother of yours without hesitation, my son.’ Rama immediately picked up an axe and severed his mother’s head. Then, O great king, the wrath of Jamadagni, the mighty soul, was assuaged, and pleased, he spoke these words: ‘You have accomplished this challenging task at my command, being righteous. Therefore, whatever wishes are in your heart, I am ready to grant them all. Ask me.’ Rama then requested that his mother be brought back to life, that the memory of this cruel act would not haunt him, that he wouldn’t be affected by any sin, that his brothers might regain their former state, that he would excel in battle, and that he would attain a long life. O son of Bharata, Jamadagni, whose penances were the most rigorous, granted all of his son's desires. However, O lord, when his sons had gone out as before, the valiant son of Kartavirya, the ruler of the coastal land, came to the hermitage. Upon his arrival, the saint's wife hospitably welcomed him. But, intoxicated with pride, he was not satisfied with the reception he received, and forcefully seized and carried off from the hermitage the chief cow that provided the sacred butter, ignoring its loud mooing. He also recklessly uprooted the large trees from the woods. When Rama returned home, his father informed him of all that had happened. Witnessing the cow's mournful call for its calf, anger surged in Rama’s heart. He rushed toward Kartavirya's son, whose end was near. Then Bhrigu’s descendant, the vanquisher of enemies, displayed his valor in battle, and with sharpened arrows shot from a beautiful bow, cut down Arjuna’s thousand massive arms that resembled door bolts. He was already touched by the hand of death and was overpowered by Rama, his adversary. The relatives of Arjuna, enraged against Rama, stormed into the hermitage while Rama was away. They killed Jamadagni there; for despite his immense strength, he would not fight while engaged in penances. While attacked by his foes, he repeatedly called out Rama's name in helpless despair. O Yudhishthira, the sons of Kartavirya shot Jamadagni with their arrows, and after thus punishing their enemy, they left. Once they had gone and Jamadagni had breathed his last, Rama, the pride of Bhrigu’s line, returned to the hermitage, carrying wood for the rituals. The hero saw his father, who had been killed, and overwhelmed with grief, he began to lament the unjust fate that had taken his father’s life.’”
SECTION CXVII
“Rama said, ‘The blame is mine, O father, that like a stag in the wood, thou hast been shot dead with arrows, by those mean and stupid wretches—the sons of Kartavirya. And O father, virtuous and unswerving from the path of righteousness and inoffensive to all animated beings as thou wert, how came it to be permitted by Fate that thou shouldst die in this way? What an awful sin must have been committed by them, who have killed thee with hundreds of sharpened shafts, although thou wert an aged man, and engaged in penances at the time and absolutely averse to fighting with them. With what face will those shameless persons speak of this deed of theirs to their friends and servants, viz., that they have slain an unassisted and unresisting virtuous man?—O protector of men, thus he, great in penance, bewailed much in a piteous manner, and then performed the obsequies of his departed sire. And Rama, the conqueror of hostile cities, cremated his father on the funeral pyre, and vowed, O scion of Bharata’s race, the slaughter of the entire military caste, and of exceeding strength in the field of battle, and possessed of valour suited to a heroic soul, and comparable to the god of death himself, he took up his weapon in wrathful mood, and singlehanded put Kartavirya’s sons to death. And, O chieftain of the military caste, Rama, the leader of all capable of beating their foes, thrice smote down all the Kashatriya followers of Kartavirya’s sons. And seven times did that powerful lord exterminate the military tribes of the earth. In the tract of land, called Samantapanchaka five lakes of blood were made by him. There the mightiest scion of Bhrigu’s race offered libations to his forefathers—the Bhrigus, and Richika appeared to him in a visible form, and spake to him words of counsel. Then the son of Jamadagni of dreaded name, performed a mighty sacrifice and gratified the lord of the celestials, and bestowed the earth to the ministering priests. And, O protector of human beings, he raised an altar made of gold, ten Vyamas in breadth and nine in height, and made a gift of the same to the magnanimous Kasyapa. Then at Kasyapa’s bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers). And the exterminator of the military race possessed of immense strength, bestowed the earth upon the high-souled Kasyapa, and then became engaged in penance of an exceedingly severe form. He now dwells in this Mahendra, monarch of hills. Thus did hostilities arise between him and the members of the military caste,—all of them who dwell on this earth; and Rama, endowed with immense strength, in this way subdued the entire world.’
“Rama said, ‘The blame is mine, Father. Just like a stag in the woods, you've been shot down with arrows by those cruel and foolish wretches—the sons of Kartavirya. And Father, how could Fate allow such a virtuous and righteous man, who caused no harm to anyone, to die this way? What terrible sin must they have committed, striking down an elderly man engaged in penances and completely unwilling to fight back? How will those shameless people explain their actions to their friends and servants, claiming they killed an unarmed and peaceful man?—O protector of humanity, in this sorrowful way, he, great in penance, mourned deeply and then performed the funeral rites for his father. And Rama, the conqueror of enemy cities, cremated his father on the funeral pyre and vowed to annihilate the entire military caste. With unmatched strength and bravery, like the god of death, he took up his weapon in anger and single-handedly killed Kartavirya’s sons. And, O leader of the military caste, Rama, the champion of all who defeat their foes, struck down the Kashatriya followers of Kartavirya’s sons three times. Seven times did that powerful lord wipe out the military tribes of the earth. In the land known as Samantapanchaka, he created five lakes of blood. There, the mightiest descendant of Bhrigu offered offerings to his ancestors—the Bhrigus, and Richika appeared to him in a visible form, giving him words of advice. Then the son of the famed Jamadagni performed a great sacrifice to please the lord of the celestials and gave the land to the priests. And, O protector of humanity, he built a gold altar, ten Vyamas wide and nine high, and gifted it to the noble Kasyapa. Following Kasyapa’s direction, the Brahmanas divided the altar into many shares, and as a result, they became known as the Khandavayamas (share takers). The slayer of the military race, strong beyond measure, gave the earth to the virtuous Kasyapa and then engaged in extremely severe penance. He now resides in this Mahendra, the king of hills. Thus began the hostilities between him and the members of the military caste—all those residing on this earth; and Rama, endowed with immense strength, subdued the entire world.’”
“Vaisampayana said, ‘Then on the fourteenth day of the moon, the mighty-souled Rama at the proper hour showed himself to those members of the priestly caste and also to the virtuous king (Yudhishthira) and his younger brothers. And, O king of kings, the lord together with his brothers, worshipped Rama, and, O most righteous of the rulers of men, the very highest honours were paid by him to all those members of the twice-born class. And after worshipping Jamadagni’s son and having received words of praise from him, at his direction he spent the night on the Mahendra hill, and then started on his journey towards the southern regions.’”
“Vaisampayana said, ‘Then on the fourteenth day of the moon, the powerful Rama revealed himself to the priests and to the virtuous king Yudhishthira and his younger brothers at the right time. And, O king of kings, the lord, along with his brothers, honored Rama, and, O most righteous ruler of men, he paid the highest respects to all those of the priestly class. After worshipping Jamadagni’s son and receiving his praise, he spent the night on Mahendra hill as instructed, and then set out on his journey to the southern regions.’”
SECTION CXVIII
Vaisampayana said, “The magnanimous monarch pursued his journey, and at different spots on the shore of the sea visited the various bathing places, all sacred and pleasant and frequented by men of the sacerdotal caste. And O son of Parikshit! He in proper form took his bath in them together with his younger brothers and then went to an excellent river, the holiest of all. There also the magnanimous king, took his plunge, and offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class. Then he went to the Godavari, a river that falls directly into the sea. There he was freed from his sins. And he reached the sea in the Dravida land, and visited the holy spot passing under Agastya’s name, which was exceedingly sacred and exceptionally pure. And the valiant king visited the feminine sacred spots. Here he listened to the story of that well-known feat which was achieved by Arjuna, chief of all wielders of the bow, and which was beyond the power of human beings to perform. And here he was praised by the highest members of the saintly class, and the son of Pandu experienced the greatest delight. And, O protector of the earth! the ruler of the world, accompanied by Krishna bathed in those holy spots, and speaking of Arjuna’s valour in laudatory terms delightfully spent his time in the place. Then he gave away thousands of cows at those holy spots on the coast of the sea; and with his brothers narrated well pleased how Arjuna had made a gift of kine. And he, O king! visited one by one those holy places on the coast of the sea and many other sacred spots, and thus fulfilled his heart’s desire, till he came to the holiest of all known by the name of Suparaka. Then having crossed a certain tract on the coast of the sea, he reached a forest celebrated on earth. There the deities had practised asceticism in former days, and likewise virtuous rulers of men had performed sacrificial rites. There he, possessed of long and lusty arms, beheld the celebrated altar of Richika’s son, who was the foremost of all wielders of the bow. And the altar was girt round by hosts of ascetics, and was fit to be worshipped by persons of a virtuous life. Then the king beheld the holy and delightful shrines of all the gods and of the Vasus, and of the hosts of wind and of the two celestial physicians and of Yama, son of the sun and of the lord of riches, and of Indra, and of Vishnu, and of the lord Creator and of Siva, and of the moon, and of the author of day, and of the lord of waters, and of the host of Sadhyas, and of Brahma, and of the forefathers, and of Rudra together with all his followers, and of the goddess of learning, and of the host of Siddhas, and of many immortal holy gods besides. And in those shrines the king observed various fasts, and gave away large quantities of gems. He plunged his body in all the holy spots, and then came again to Surparaka. And he by the same landing-place of the sea again proceeded with his uterine brothers and came over to the holy spot Prabhasa, whereof fame hath been spread by mighty Brahmanas throughout the world. There he, possessed of a pair of large red eyes, washed himself with all his younger brothers, and offered libations to the forefathers and the celestial hosts; and so did Krishna and all those Brahmanas together with Lomasa. For twelve days he subsisted upon air and water. And he performed ablutions for days and nights and surrounded himself with fires kindled on all sides. Thus that greatest of all virtuous men engaged himself in asceticism. While he was acting thus, information reached both Valarama and Krishna that the king was practising penances of a most austere form and these two leaders of the entire Vrishni tribe accompanied with troops came to Yudhishthira of Ajamidha’s race. And when the Vrishnis beheld that the sons of Pandu lay down on the ground, their bodies besmeared all over with dirt and when they beheld the daughter of Drupada in a sad state, their grief was great and they could not refrain from breaking out in loud lamentations. Then the king, whose courage was such that misfortune never could cast him down, cordially met Rama and Krishna and Samva, Krishna’s son, and the grand-son of Sini and other Vrishnis, and paid honour to them in a suitable form. And they also in return paid honour to all the sons of Pritha, and were similarly honoured by Pandu’s sons. And they seated themselves round about Yudhishthira, as round Indra, O king! are seated the celestial hosts. And highly pleased, he recounted to them all the machinations of his adversaries, and how also he had resided in the forest, and how Arjuna had gone to Indra’s abode in order to learn the science of arms—all this he related with a gladdened heart. And they were happy to learn all this news from him; but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears, which spontaneously gushed from their eyes on account of the agony they felt.”
Vaisampayana said, “The generous king continued his journey, stopping at various sacred bath sites along the shore, all of which were pleasant and frequented by the priestly class. O son of Parikshit! He properly bathed there with his younger brothers before heading to an exceptional river, the holiest of them all. There, the noble king took a plunge, made offerings to his ancestors and the gods, and distributed wealth to the leaders of the priestly class. Then he went to the Godavari, a river that flows directly into the sea, where he was cleansed of his sins. He reached the sea in the Dravida region and visited the holy site known as Agastya, which was very sacred and pure. The brave king also visited sacred feminine sites. Here, he heard the famous story of Arjuna, the greatest archer, and his remarkable deeds that were beyond what humans could achieve. He was praised by the highest among the saints, and the son of Pandu found immense joy. O protector of the earth! The ruler of the world, accompanied by Krishna, bathed in those holy sites, discussing Arjuna’s bravery, and spent his time there delightfully. He then donated thousands of cows at those sacred spots along the sea, recounting with pleasure how Arjuna had also given away cattle. The king visited one by one the holy places along the coast and many other sacred sites, fulfilling his heart's desire until he arrived at the holiest place known as Suparaka. After crossing a certain stretch along the coast, he reached a forest celebrated on earth. There, deities had practiced asceticism long ago, and righteous rulers had performed sacrifices. There, he, with long strong arms, saw the renowned altar of Richika’s son, the foremost of all archers. The altar was surrounded by many ascetics and was worthy of worship by virtuous individuals. The king then beheld the sacred and enchanting shrines of all gods, including the Vasus, the hosts of winds, the two celestial physicians, Yama, the lord of wealth, Indra, Vishnu, the Creator, Shiva, the moon, the source of day, the lord of waters, the Sadhyas, Brahma, the ancestors, Rudra and his followers, the goddess of learning, the Siddhas, and many other immortal holy deities. In those shrines, the king observed various fasts and donated large amounts of gems. He immersed himself in all the sacred spots before returning to Surparaka. At the same landing place by the sea, he continued with his same brothers and arrived at the holy site Prabhasa, which was renowned by great Brahmanas across the world. There, with his large red eyes, he washed himself along with his younger brothers, making offerings to both ancestors and the celestial host; so did Krishna and the Brahmanas along with Lomasa. For twelve days he sustained himself on air and water, performing ablutions day and night while surrounding himself with fires lit on all sides. Thus, the greatest of all virtuous men engaged in strict asceticism. While he was doing this, Valarama and Krishna learned that the king was performing the most rigorous penances, and these two leaders of the entire Vrishni tribe, along with their troops, came to Yudhishthira, a descendant of Ajamidha. When the Vrishnis saw that the sons of Pandu lay on the ground, covered in dirt, and noticed the daughter of Drupada looking sorrowful, they were overwhelmed with grief and could not hold back their loud cries. Then the king, whose bravery never wavered in the face of misfortune, warmly welcomed Rama, Krishna, Samva (Krishna’s son), and the grandson of Sini and other Vrishnis, honoring them appropriately. In turn, they honored all the sons of Pritha, who received them with equal respect. They sat around Yudhishthira as the celestial hosts gather around Indra, O king! Filled with joy, he shared with them all the plots of his enemies, his time in the forest, and how Arjuna had gone to Indra’s realm to learn the art of warfare—all of this he recounted with a happy heart. They were delighted to hear this news from him, but seeing the Pandavas so thin, the majestic and noble Vrishnis could not help but shed tears, which flowed from their eyes due to the pain they felt.”
SECTION CXIX
Janamejaya said, “O thou of ascetic wealth! when the sons of Pandu and the Vrishnis reached the holy spot Prabhasa, what did they do and what conversation was held there by them, for all of them were of mighty souls, proficient in all the branches of science and both the Vrishnis and the sons of Pandu held one another in friendly estimation.”
Janamejaya said, “O you of great wisdom! When the Pandu brothers and the Vrishnis arrived at the sacred place Prabhasa, what did they do and what conversations took place among them? They were all powerful souls, skilled in all fields of knowledge, and both the Vrishnis and the Pandu brothers regarded each other with great respect.”
Vaisampayana said, “When the Vrishnis reached the holy spot Prabhasa, the sacred landing-place on the coast of the sea, they surrounded the sons of Pandu and waited upon them. Then Valarama, resembling in hue the milk of the cow and the Kunda flower and the moon and the silver and the lotus root and who wore a wreath made of wild flowers and who had the ploughshare for his arms, spake to the lotuseyed one, saying, ‘O Krishna, I do not see that the practice of virtue leads to any good or that unrighteous practices can cause evil, since the magnanimous Yudhishthira is in this miserable state, with matted hair, a resident of the wood, and for his garment wearing the bark of trees. And Duryodhana is now ruling the earth, and the ground doth not yet swallow him up. From this, a person of limited sense would believe a vicious course of life is preferable to a virtuous one. When Duryodhana is in a flourishing state and Yudhishthira, robbed of his throne, is suffering thus, what should people do in such a matter?—This is the doubt that is now perplexing all men. Here is the lord of men sprung from the god of virtue, holding fast to a righteous path, strictly truthful and of a liberal heart. This son of Pritha would give up his kingdom and his pleasure but would not swerve from the righteous path, in order to thrive. How is it that Bhishma and Kripa and the Brahmana Drona and the aged king, the senior member of the house, are living happily, after having banished the sons of Pritha? Fie upon the vicious-minded leaders of Bharata’s race! What will that sinner, the chieftain of the earth, say to the departed forefathers of his race, when the wretch will meet them in the world to come? Having hurled from the throne his in-offensive sons, will he be able to declare that he had treated them in a blameless way? He doth not now see with his mind’s eye how he hath become so sightless, and on account of what act he hath grown blind among the kings of this entire earth. Is it not because he hath banished Kunit’s son from his kingdom? I have no doubt that Vichitravirya’s son, when he with his sons perpetrated this inhuman act, beheld on the spot where dead bodies are burnt, flowering trees of a golden hue. Verily he must have asked them, when those stood before him with their shoulders projected forward towards him, and with their large red eyes staring at him, and he must have listened to their evil advice, since he fearlessly sent away Yudhishthira to the forest, who had all his weapons of war with him and was borne company by his younger brothers. This Bhima here, whose voracious appetite is like that of a wolf, is able to destroy with the sole strength of his powerful arms, and without the help of any weapons of war, a formidable array of hostile troops. The forces in the field of battle were utterly unmanned on hearing his war-cry. And now the strong one is suffering from hunger and thirst, and is emaciated with toilsome journeys. But when he will take up in his hand arrows and diverse other weapons of war, and meet his foes in the field of battle, he will then remember the sufferings of his exceedingly miserable forest-life, and kill his enemies to a man: of a certainty do I anticipate this. There is not throughout the whole world a single soul who can boast of strength and prowess equal to his. And his body, alas! is emaciated with cold, and heat and winds. But when he will stand up for fight, he will not leave a single man out of his foes. This powerful hero, who is a very great warrior when mounted on a car—this Bhima, of appetite rivalling a wolf’s conquered single-handed all the rulers of men in the east, together with, those who followed them in battle; and he returned from those wars safe and uninjured. And that same Bhima, miserably dressed in the bark of trees, is now leading a wretched life in the woods. This powerful Sahadeva vanquished all the kings in the south; those lords of men who had gathered on the coast of the sea,—look at him now in an anchorite’s dress. Valiant in battle Nakula vanquished single-handed the kings who ruled the regions towards the west,—and he now walks about the wood, subsisting on fruit and roots, with a matted mass of hair on the head, and his body besmeared all over with dirt. This daughter of a king, who is a great soldier when mounted on a car, took her rise from beneath the altar, during the pomp of sacrificial rites. She hath been always accustomed to a life of happiness; how is she now enduring this exceedingly miserable life in this wood! And the son of the god of virtue,—virtue which stands at the head of all the there pursuits of life—and the son of the wind-god and also the son of the lord of celestials, and those two sons of the celestial physicians,—being the sons of all those gods and always accustomed to a life of happiness, how are they living in this wood, deprived of all comforts? When the son of Virtue met with defeat, and when his wife, his brothers, his followers, and himself were all driven forth, and Duryodhana began to flourish, why did not the earth subside with all its hills?”
Vaisampayana said, “When the Vrishnis arrived at the sacred site of Prabhasa, the holy landing on the coast, they surrounded the sons of Pandu and attended to them. Then Balarama, whose color resembled cow's milk, the Kunda flower, the moon, silver, and lotus roots, and who wore a garland of wildflowers, and had the plow for his arms, spoke to the lotus-eyed one, saying, ‘O Krishna, I don’t see how following righteousness brings any reward, or how unrighteous actions lead to harm, especially since the noble Yudhishthira is in this unfortunate state, with tangled hair, living in the woods, and wearing tree bark for clothing. Meanwhile, Duryodhana is ruling the land and has not yet been punished. Because of this, a simple-minded person might think that a vicious life is better than a virtuous one. With Duryodhana thriving and Yudhishthira, stripped of his throne, suffering like this, what should people think? This is the confusion distracting everyone. Here is the lord of men, born from the god of virtue, holding tightly to the righteous path, always truthful and generous. This son of Pritha would give up his kingdom and pleasure but would not stray from the path of righteousness, even to prosper. How is it that Bhishma, Kripa, Brahmana Drona, and the elder king, the head of the household, are living happily after banishing the sons of Pritha? Shame on the wicked leaders of Bharata’s lineage! What will that sinner, the chieftain of the land, say to his ancestors when he meets them in the next world? After pushing away his innocent sons from the throne, can he claim that he treated them well? He cannot see how he has become so blind among all the kings of the earth. Is it not because he has banished Kunti's son from his kingdom? I have no doubt that Vichitravirya’s son, when he and his sons committed this cruel act, saw flowering trees of golden hue at the cremation ground. Surely he must have asked them, as they stood with shoulders hunched towards him and large red eyes staring, and listened to their wicked advice, because he boldly sent Yudhishthira into the forest, armed and accompanied by his younger brothers. This Bhima here, whose appetite rivals that of a wolf, can single-handedly destroy a formidable army with just his powerful arms, without any weapons. The troops on the battlefield were demoralized just by hearing his battle cry. And now the strong one is suffering from hunger and thirst, weakened by his arduous travels. But when he takes up weapons and confronts his enemies, he will remember the pains of his miserable life in the forest and will surely annihilate his foes. There isn’t anyone in the world who can match his strength and skills. Yet, his body, alas! is worn thin from cold, heat, and harsh winds. But when he stands to fight, he will leave no enemy alive. This powerful hero, who is an exceptional warrior on a chariot—this Bhima, with an appetite like a wolf, has conquered all the rulers in the east, along with their followers; and he returned from those battles safe and unscathed. And this same Bhima, dressed in tree bark, now leads a dismal life in the woods. This strong Sahadeva defeated all the kings in the south; those lords who gathered on the coast—look at him now in a hermit’s clothing. Brave Nakula vanquished the kings in the west on his own—yet he now walks through the forest, living on fruit and roots, with matted hair and a body smeared with dirt. This king's daughter, a great warrior on a chariot, was born from the altar during grand sacrifices. She has always lived a life of comfort; how is she suffering through this miserable existence in the woods? And the son of the god of virtue—virtue which stands at the forefront of all life’s pursuits—and the son of the wind god, along with the sons of the heavenly physicians—being the sons of all these gods and used to a life of comfort, how are they surviving in this forest, stripped of all luxuries? When the son of Virtue faced defeat, and when his wife, brothers, followers, and himself were all exiled, while Duryodhana began to thrive, why didn’t the earth tremble with all its mountains?”
SECTION CXX
Satyaki said, “O Rama! this is not the time of lamentation; let us do that which is proper and suited to the present occasion, although Yudhishthira doth not speak a single word. Those who have persons to look after their welfare do not undertake anything of themselves; they have others to do their work, as Saivya and others did for Yayati. Likewise, O Rama! those who have appointed functionaries to undertake their work on their own responsibility, as the leaders of men, they may be said to have real patrons, and they meet with no difficulty, like helpless beings. How is it that when the sons of Pritha have for their patrons these two men, Rama and Krishna, and the two others, Pradyumna and Samva, together with myself,—these patrons being able to protect all the three worlds,—how is it that the son of Pritha is living in the wood with his brothers? It is fit that this very day the army of the Dasarhas should march out, variously armed and with checkered mails. Let Dhritarashtra’s sons be overwhelmed with the forces of the Vrishinis and let them go with their friends to the abode of the god of death. Let him alone who wields the bow made of the horn (Krishna), thou alone, if roused, wouldst be able to surround even the whole of this earth. I ask thee to kill Dhritarashtra’s son with all his men, as the great Indra, the lord of the gods kill Vritra. Arjuna, the son of Pritha, is my brother, and also my friend, and also my preceptor, and is like the second self of Krishna. It is for this that men desire for a worthy son, and that preceptor seeks a pupil who would contradict him not. It is for this that the time is come for that excellent work, which is the best of all tasks and difficult to perform. I shall baffle Duryodhana’s volleys of arms by my own excellent weapons. I shall overpower all in the field of battle. I shall in my wrath cut off his head with my excellent shafts, little inferior to snakes and poison and fire. And with the keen edge of my sword, I shall forcibly sever his head from the trunk, in the field of battle; then I shall kill his followers, and Duryodhana, and all of Kuru’s race. O son of Rohini! let the followers of Bhima look at me with joy at their heart, when I shall keep up the weapons of war in the field of battle, and when I shall go on slaying all the best fighting men on the side of the Kurus, as at the end of time fire will burn vast heaps of straw. Kripa and Drona and Vikarna and Kama are not able to bear the keen arrows shot by Pradyumna. I know the power of Arjuna’s son—he conducts himself like the son of Krishna in the field of battle. Let Samva chastise by the force of his arms Dussasana; let him destroy by force Dussasana and his charioteer and his car. In the field of battle when the son of Jamvavati becomes irresistible in fight, there is nothing which can withstand his force. The army of the demon Samvara was speedily routed by him when only a boy. By him was killed in fight Asvachakra, whose thighs were round, and whose muscular arms were of exceeding length. Who is there that would be able to go forward to the car of Samva, who is great in fight, when mounted on a car? As a mortal coming under the clutches of death can never escape; so who is there that once coming under his clutches in the field of battle, is able to return with his life? The son of Vasudeva will burn down by the volleys of his fiery shafts all the hostile troops, and those two warriors, Bhishma and Drona,—who are great on a car, and Somadatta surrounded by all his sons. What is there in all the world including the gods, which Krishna cannot encounter on an equal footing, when he takes up the weapons of war, wields in his hands excellent arrows, arms himself with his dice, and thus becomes unrivalled in fight? Then let Aniruddha also take up in his hand his buckler and sword, and let him cover the surface of the earth with Dhritarashtra’s sons, their heads separated from their trunks, their bodies devoid of all consciousness as in a sacrificial rite the altar is overspread with sacred grass placed upon the same. And Gada and Uluka, and Vahuka and Bhanu and Nitha and the young Nishatha valiant in battle and Sarana, and Charudeshna, irresistible in war, let them perform feats befitting their race. Let the united army of the Satwatas and Suras, together with the best soldiers of the Vrishnis, the Bhojas, and the Andhakas, kill those sons of Dhritarashtra in the field of battle and let them swell their expanded fame throughout the world. Then let Abhimanyu rule the world so long as this most excellent of virtuous men, the magnanimous Yudhishthira, may be engaged in fulfilling his vow,—the vow that was accepted and declared by him, the most righteous of Kuru’s race, on the occasion of the famous play at dice. Afterwards the virtuous king will protect the earth, all his foes defeated in battle by shafts which will be discharged by us. Then there will remain no sons of Dhritarashtra on earth,—nor the son of the charioteer (Kama). This is the most important work for us to do, and this will surely lead to fame.”
Satyaki said, “O Rama! This isn't the time to grieve; let's do what’s right for the situation, even if Yudhishthira isn’t saying anything. Those who have people to look out for them don’t usually take action themselves; they have others do the work for them, just like Saivya and others did for Yayati. Similarly, O Rama! those who have appointed leaders to manage things for them are the real patrons and don’t face the difficulties of helplessness. How can it be that when the sons of Pritha have these two patrons, Rama and Krishna, along with myself, Pradyumna and Samva—who can protect all three worlds—how is it that the son of Pritha is living in the forest with his brothers? It’s only fitting that today the Dasarha army should march out, armed in various ways and wearing their patterned armor. Let Dhritarashtra’s sons be overwhelmed by the forces of the Vrishinis and meet their end with their friends at the hands of the god of death. Only he who wields the horn bow (Krishna), if provoked, could potentially surround this entire earth. I ask you to defeat Dhritarashtra’s son and all his men, just as the great Indra, the lord of the gods, defeated Vritra. Arjuna, Pritha's son, is my brother, friend, teacher, and like a second self to Krishna. This is why people desire worthy sons, and why teachers seek students who won’t contradict them. This is the time for that noble task, the most honorable of all, yet hardest to achieve. I will counter Duryodhana’s assaults with my superior weapons. I will overpower everyone on the battlefield. In my fury, I will sever his head with my arrows, which are nearly as fatal as snakes, poison, and fire. With my sharp sword, I will cut his head off in battle; then I will take down his followers, along with Duryodhana and all of the Kuru clan. O son of Rohini! Let Bhima’s followers rejoice in their hearts when I wield my weapons in battle, and when I take down the best fighters on the Kuru side, like fire consuming massive piles of straw at the end of time. Kripa, Drona, Vikarna, and Kama can’t withstand the fierce arrows shot by Pradyumna. I know of Arjuna’s son’s strength—he fights like Krishna in battle. Let Samva, through his might, deal with Dussasana; let him defeat Dussasana, his charioteer, and destroy his chariot. In battle, when the son of Jamvavati becomes unstoppable, nothing can resist his might. He quickly routed the army of the demon Samvara when he was just a boy. He even defeated Asvachakra in battle, who was stocky and had extremely long arms. Who could advance toward Samva, who is formidable in combat, when he’s on his chariot? Just as a mortal can’t escape from the grasp of death, who is there that can emerge alive after falling into his clutches on the battlefield? The son of Vasudeva will incinerate all the enemy troops with his fiery arrows and those two warriors, Bhishma and Drona—who excel on chariots—and Somadatta surrounded by all his sons. What exists in this world, even among the gods, that Krishna cannot confront equally when he takes up weapons of war, wields superior arrows, and readies himself for unmatched combat? Then let Aniruddha also grasp his shield and sword, covering the ground with Dhritarashtra’s sons, their heads severed from their bodies, their consciousness lost, just as an altar in a sacrificial rite is spread with sacred grass. And let Gada, Uluka, Vahuka, Bhanu, Nitha, the young Nishatha, brave in battle, Sarana, and Charudeshna, unbeatable in warfare, perform exploits worthy of their lineage. Let the united army of the Satwatas and Suras, together with the best fighters of the Vrishnis, Bhojas, and Andhakas, eliminate Dhritarashtra’s sons on the battlefield and let them spread their fame throughout the world. Then, let Abhimanyu rule the world as long as this most virtuous man, the noble Yudhishthira, engages in fulfilling his vow—the vow he accepted during the infamous dice game. Afterward, the virtuous king will protect the land, having defeated all his foes in battle with our arrows. Then there will be no sons of Dhritarashtra left on earth—nor will there be the son of the charioteer (Kama). This is our most important task, and it will undoubtedly bring us fame.”
“Krishna said, ‘O scion of the race of Madhu! no doubt what thou sayest is true; we accept thy words, O thou of courage that is never weak! But this bull of the Kuru race (Yudhishthira) would never accept the sovereignty of the earth, unless it were won by the prowess of his own arms. Neither for the sake of pleasure, nor from fear, nor from covetousness, would Yudhishthira ever renounce the rules of the caste; nor would these two heroes, who are mighty, when mounted on a car—Bhima and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada. He possessing the appetite of a wolf (Bhima), and the winner of riches (Arjuna), are both unrivalled in fight throughout the world. And why should not this king rule over the entire world when he hath the two sons of Madri to espouse his cause? The high-souled ruler of Panchala together with the Kekaya king, and we also should put forth our united strength, and then would the enemies of Yudhisthira be annihilated.’”
“Krishna said, ‘O descendant of the Madhu family! What you say is certainly true; we accept your words, O you who are always brave! But this bull of the Kuru lineage (Yudhishthira) would never accept authority over the earth unless he earned it through his own strength. Not for pleasure, fear, or greed would Yudhishthira ever abandon the rules of his caste; nor would these two powerful heroes, Bhima and Arjuna when in battle—neither the twin brothers, nor Krishna, the daughter of Drupada. He who has the appetite of a wolf (Bhima) and the one who wins riches (Arjuna) are both unmatched in combat worldwide. And why shouldn't this king rule the entire world when he has the two sons of Madri backing him? The noble ruler of Panchala, along with the Kekaya king, and we too should combine our strengths, and then the enemies of Yudhishthira would be destroyed.’”
“Yudhishthira said, ‘It is not strange that thou shouldst speak thus, O scion of Madhu’s race! but to me truth seems to be the first consideration, above that of my sovereign power itself. But it is Krishna alone who precisely knoweth what I am; and it is I alone who precisely know what Krishna (really) is. O thou endued with valour! O scion of Madhu’s race! as soon as he will perceive that the time is come for feats of bravery, then, O most valiant of Sini’s race, he also of beautiful hair (Krishna) will defeat Suyodhana. Let the brave men of the Dasarha race go back today. They are my patrons; and the foremost of human beings, they have visited me here. O ye of immeasurable strength! never fall off from the path of virtue. I shall see you again, when ye will be happily gathered together.’
“Yudhishthira said, ‘It’s not surprising that you speak this way, O descendant of Madhu! To me, truth is the most important thing, even more than my own power. But only Krishna truly knows who I am, and I alone know who Krishna really is. O you of great courage! O descendant of Madhu! Once he sees that it’s time for acts of bravery, then, O most valiant of Sini’s lineage, he (Krishna) will defeat Suyodhana. Let the brave men of the Dasarha clan go back today. They are my supporters; and they are the finest of humanity, having come to visit me here. O you of incredible strength! Never stray from the path of virtue. I will see you again when you are joyfully gathered together.’”
“Then after mutual greeting and obeisance to seniors, and having embraced the youthful, those valiant men of the Yadu race and the sons of Pandu separated. And the Yadus reunited to their home; and the Pandavas continued their journey to the sacred spots. Then having parted with Krishna, the virtuous king, accompanied by his brothers and servants, and also by Lomasa, went to the sacred river Payosini. Its fine landing place was constructed by the king of Vidarbha. And he began to dwell on the banks of the Payosini, whose waters were mingled with the distilled Soma juice. There the high-souled Yudhishthira was greeted with excellent laudatory, terms by numerous leaders of the twice-born class, who were delighted to see him there.”
“After exchanging greetings and showing respect to their elders, and embracing the younger ones, the brave men of the Yadu lineage and the sons of Pandu went their separate ways. The Yadus returned home, while the Pandavas continued their journey to the holy sites. After parting with Krishna, the noble king, along with his brothers, servants, and Lomasa, made their way to the sacred river Payosini. Its beautiful landing was built by the king of Vidarbha. He settled on the banks of the Payosini, whose waters were mixed with the distilled Soma juice. There, the high-minded Yudhishthira was welcomed with outstanding praise by many leaders of the twice-born class, who were thrilled to see him there.”
SECTION CXXI
Lomasa said, “O king! when the Nriga performed a sacrifice here, he gratified Indra, the demolisher of hostile cities, by offering the Soma juice. And Indra was refreshed and was very much pleased. Here the gods together with Indira, and the protectors of all born beings, celebrated sacrifices of various kinds on a large scale, and paid abundant gratuities to the ministering priests. Here king Amurtarayasa, the lord of the world, satisfied Indra, the holder of the thunderbolt, by the offer of the Soma juice, when seven horse-sacrifices were performed by that king. The articles which in other sacrificial rites are uniformly made of the timber, wood and of earth, were all made of gold in the seven sacrifices performed by him. And it is said that in all those rites, seven sets of stakes, rings for the sacrificial stakes, spots, ladles, utensils, spoons were prepared by him. On each sacrificial stake, seven rings were fastened at the top. And, O Yudhishthira! the celestials together with Indira, themselves erected the sacrificial stakes of shining gold which had been prepared for his sacred rites. In all those magnificent sacrifices instituted by Gaya, the protector of the earth, Indira, was delighted by drinking the Soma juice, and the ministering priests were gratified with the gratuities paid to them. And the priests obtained untold wealth counted out to them. And as the sand-grains of the earth, or as the stars in the sky, or as the rain-drops when it raineth, cannot be counted by anyone, so the wealth Gaya gave away was incapable of being counted by figures. So untold was the wealth, O great king! that was given to the ministering priests in all those seven sacrifices that even the above-mentioned objects might be counted by figures, but the gratuities bestowed by him whose largeness exceeded all that was known before were not capable of being counted by figures. And images of the goddess of speech were made of gold by the sculptor of the gods;—and the king gratified the members of the sacerdotal caste, who had arrived from all the cardinal points, by making presents to them of those images, of gold. O protector of men! when the high-souled Gaya performed his sacrificial rites, he erected sacrificial piles at so many different spots that but little space was left on the surface of the earth. And, O scion of Bharata’s race! he by that sacred act attained the regions of Indra. Whoever should bathe in the river, Payosini, would go to the regions attained by Gaya. Therefore, O lord of kings! O unswerving prince! thou and thy brothers should bathe in this river; then, O protector of the earth, thou wilt be freed from all these sins.”
Lomasa said, “O king! When Nriga made a sacrifice here, he pleased Indra, the destroyer of enemy cities, by offering the Soma juice. And Indra was refreshed and very pleased. Here, the gods, along with Indra and the protectors of all living beings, celebrated various large-scale sacrifices and generously rewarded the priests. Here, King Amurtarayasa, the lord of the world, satisfied Indra, the wielder of the thunderbolt, by offering Soma juice during seven horse-sacrifices that he performed. Unlike in other sacrificial rites where offerings are typically made from timber, wood, and earth, he had everything for the seven sacrifices made of gold. It's said that in all those rites, he prepared seven sets of stakes, rings for the sacrificial stakes, spots, ladles, utensils, and spoons. Each sacrificial stake had seven rings attached at the top. And, O Yudhishthira! The gods, including Indra, themselves set up the gleaming golden sacrificial stakes that were prepared for his sacred rituals. In all those grand sacrifices established by Gaya, the protector of the earth, Indra was delighted to drink the Soma juice, and the priests were pleased with the offerings given to them. The priests received wealth that was immeasurable. Just as no one can count the grains of sand on earth, the stars in the sky, or the raindrops when it rains, the wealth Gaya distributed was beyond counting. So immense was the wealth, O great king! given to the priests during those seven sacrifices that while the previously mentioned things can be counted, the generosity of him, whose magnitude surpassed all that was known, couldn't be quantified. Statues of the goddess of speech were crafted in gold by the divine sculptor; the king honored the priests who came from all directions by gifting them those golden statues. O protector of men! When the noble Gaya performed his sacrifices, he built so many sacrificial piles that very little space was left on the earth's surface. And, O descendant of Bharata’s lineage! Through that holy act, he reached the realms of Indra. Anyone who bathes in the river Payosini will attain the realms reached by Gaya. Therefore, O lord of kings! O steadfast prince! You and your brothers should bathe in this river; then, O protector of the earth, you will be freed from all your sins.”
Vaisampayana said, “O most praiseworthy of men! Yudhishthira with his brothers performed ablutions in the Payosini river. Then, O sinless prince! the powerful monarch together with his brothers, journeyed to the hill of sapphires and the great river Narmada. The blessed saint Lomasa there named to him all the delightful holy spots and all the sacred shrines of the celestials. Then he with his brothers visited those places, according to his desire and convenience. And at various places Brahmanas by thousands received gifts from him.”
Vaisampayana said, “O most admirable man! Yudhishthira and his brothers bathed in the Payosini river. Then, O virtuous prince! the strong king along with his brothers traveled to the sapphire hill and the great river Narmada. The blessed sage Lomasa told him about all the beautiful holy sites and sacred shrines of the gods. He and his brothers then visited those places, as it suited their wishes and convenience. At various locations, thousands of Brahmanas received donations from him.”
“Lomasa said, ‘O son of Kunti! one who visits the sapphire Hill and plunges his body in the river Narmada attains the regions inhabited by the celestials and kings. O most praiseworthy of men! this period is the junction between the Treta and the Kali age, O Kunti’s son! This is the period when a person gets rid of all his sins. O respected sir! this is the spot where Saryati performed sacrificial rites, wherein Indra appeared in a visible form and drank the Soma juice, with the two celestial physicians. And Bhrigu’s son of severe austerities conceived anger towards the great Indra; and the mighty Chyavana paralysed Indra, and for his wife obtained the princess, Sukanya.’”
"Lomasa said, 'O son of Kunti! Whoever visits Sapphire Hill and immerses themselves in the Narmada River reaches the realms of the gods and kings. O most admirable man! This time is the transition between the Treta and Kali ages, O Kunti's son! This is when someone can shed all their sins. O respected sir! This is the place where Saryati performed sacrifices, and Indra appeared in person to drink the Soma juice along with the two celestial physicians. And Bhrigu’s son, who practiced severe austerities, felt anger towards the great Indra; and the powerful Chyavana paralyzed Indra and won the princess, Sukanya, for his wife.'"
“Yudhishthira said, ‘How was the chastiser of the demon Paka, the god possessed of the six attributes, paralysed by Chyavana? And for what reason did the mighty saint conceive wrath towards Indra? And how, O Brahmana! did he raise the celestial physicians to the rank of the drinkers of Soma? All this, precisely as it happened, thy venerable self will be pleased to recount to me.’”
“Yudhishthira said, ‘How was the god, known for his six qualities and who punishes the demon Paka, immobilized by Chyavana? And why did the powerful saint become angry with Indra? Also, how, O Brahmana! did he elevate the celestial doctors to the status of Soma drinkers? Please share all of this with me just as it occurred.’”
SECTION CXXII
“Lomasa said, ‘A son was born to the great saint Bhrigu, Chyavana by name. And he, of an exceedingly resplendent form, began to practise austerities by the side of yonder lake. And, O Pandu’s son! O protector of men! he of mighty energy assumed the posture called Vira, quiet and still like an inanimate post, and for a long period, remained at the same spot of ground. And he was turned into an anthill covered over with creepers. And after the lapse of a long period, swarms of ants enveloped him. And covered all over with ants, the sagacious saint looked exactly like a heap of earth. And he went on practising austerities, enveloped on all sides with that ant-hill. Now after the lapse of a long space of time, that ruler of earth, Saryati by name, for amusement visited this pleasant and excellent lake. With him were four thousand females, espoused by him, O son of Bharata’s race! there was also his only daughter endued with beautiful brows, named Sukanya. She surrounded by her maids, and decked out with jewels fit for the celestials, while walking about, approached the anthill where Bhrigu’s son was seated. And surrounded by her maids, she began to amuse herself there, viewing the beautiful scenery, and looking at the lofty trees of the wood. And she was handsome and in the prime of her youth; and she was amorous and bent on frolicking. And she began to break the twigs of the forest trees bearing blossoms. And Bhrigu’s son endued with intelligence beheld her wandering like lightning, without her maids, and wearing a single piece of cloth and decked with ornaments. And seeing her in the lone forest, that ascetic of exceeding effulgence was inspired with desire. And that regenerate Rishi possessing ascetic energy, who had a low voice, called the auspicious one,—but she heard him not. Then seeing the eyes of Bhrigu’s son from the ant-hill, Sukanya from curiosity and losing her sense, said, ‘What is this?’—and with thorns pierced the eyes (of the Rishi). And as his eyes being pierced by her, he felt exceeding pain and became wroth. And (from anger) he obstructed the calls of nature of Saryati’s forces. And on their calls of nature being obstructed, the men were greatly afflicted. And seeing this state of things, the king asked. ‘Who is it that hath done wrong to the illustrious son of Bhrigu, old and ever engaged in austerities and of wrathful temper? Tell me quick if ye know it’. The soldiers (thereupon) answered him saying, ‘We do not know whether any one hath done wrong to the Rishi. Do thou, as thou list, make a searching enquiry into the matter. Thereupon that ruler of earth, using (as he saw occasion) both menace and conciliation, asked his friends (about the circumstance). But they too did not know anything. Seeing that the army was distressed owing to the obstruction of the calls of nature, and also finding her father aggrieved, Sukanya said, ‘Roving in the forest, I lighted in the ant-hill here upon some brilliant substance. Thereupon taking it for a glow-worm I neared it, and pierced it (with thorns); Hearing this Saryati immediately came to the ant-hill, and there saw Bhrigu’s son, old both in years and austerities. Then the lord of earth with joined hands, besought (the ascetic) saying, ‘It behoveth thee to forgive what my daughter through ignorance and greenness, hath done unto thee.” Chyavana the son of Bhrigu, addressed the monarch saying, ‘Disregarding me, this one, filled with pride hath pierced my eyes. Even her, O king, endued with beauty and who was bereft of her senses by ignorance and temptation—even thy daughter would I have for my bride, I tell thee truly, on this condition alone will I forgive thee.’
“Lomasa said, ‘A son was born to the great saint Bhrigu, named Chyavana. He, with an incredibly radiant form, started practicing austerities by the lake over there. And, O son of Pandu! O protector of people! He, with immense energy, took the Vira posture, remaining silent and still like a lifeless post, and stayed in that same spot for a long time. He transformed into an anthill covered in vines. After a long period, swarms of ants surrounded him. Completely covered with ants, the wise saint looked just like a mound of earth. He continued his austerities, fully enveloped by that anthill. After a long time, that ruler of the earth, named Saryati, visited this beautiful and delightful lake for fun. With him were four thousand wives, O son of Bharata’s lineage! There was also his only daughter, blessed with beautiful brows, named Sukanya. Surrounded by her maids and adorned with heavenly jewelry, while wandering, she approached the anthill where Bhrigu’s son was seated. Surrounded by her maids, she began to enjoy herself there, admiring the beautiful scenery and gazing at the tall trees in the forest. She was beautiful and in the prime of her youth, playful and eager to have fun. She started breaking the twigs of the flowering trees. Bhrigu’s son, full of wisdom, saw her wandering like a flash of lightning, alone, wearing a single piece of cloth, and adorned with ornaments. Upon seeing her in the solitary forest, that ascetic of great radiance was overcome with desire. The enlightened Rishi, who had a soft voice, called out to the beautiful one—but she did not hear him. Then, noticing the eyes of Bhrigu’s son from the anthill, Sukanya, out of curiosity and losing her senses, said, ‘What is this?’—and pricked his eyes with thorns. As his eyes were pierced, he felt intense pain and became furious. In his anger, he caused the creatures of Saryati’s army to be unable to relieve themselves. As the soldiers suffered greatly from this, the king asked, ‘Who has offended the esteemed son of Bhrigu, who is old, always engaged in austerities, and of a temperamental nature? Tell me quickly if you know.’ The soldiers then responded, ‘We don’t know if someone has wronged the Rishi. You should investigate the matter as you see fit.’ The ruler of the earth, utilizing both threats and persuasion, asked his companions about the situation. But they too knew nothing. Seeing that the army was in distress due to the inability to relieve themselves and noticing her father upset, Sukanya explained, ‘While wandering in the forest, I found something brilliant in the anthill. Thinking it was a glowworm, I approached it and pricked it with thorns.’ Hearing this, Saryati hurried to the anthill and saw Bhrigu’s son, who was old with years and austerities. The lord of the earth, with joined hands, pleaded with the ascetic saying, ‘You must forgive what my daughter has done to you out of ignorance and naivety.’ Chyavana, the son of Bhrigu, replied to the king, ‘Ignoring me, this one, filled with pride, has pierced my eyes. I tell you truly, even your daughter, who was misguided by ignorance and temptation, I would take as my bride, but only on this condition will I forgive you.’”
Lomasa said, “Hearing the words of the sage, Saryati, without pausing, bestowed his daughter on the high-souled Chyavana. Having received the hand of that girl, the holy one was pleased with the king. And having won the Rishi’s grace, the king went to his city, accompanied by his troops. And the faultless Sukanya also having obtained that ascetic for her husband, began to tend him, practising penances, and observing the ordinance. And that one of a graceful countenance, and void of guile worshipped Chyavana, and also ministered unto guests, and the sacred fire.”
Lomasa said, “After hearing the words of the wise Saryati, he quickly gave his daughter to the noble Chyavana. After receiving the girl’s hand, the holy man was pleased with the king. Having earned the Rishi’s favor, the king returned to his city with his troops. The flawless Sukanya, having married that ascetic, started to care for him, practicing penances and following the rules. The charming and honest Sukanya worshipped Chyavana, served guests, and tended to the sacred fire.”
SECTION CXXIII
“Lomasa said, ‘Once on a time, O king, those celestials, namely the twin Aswins, happened to behold Sukanya, when she had (just) bathed, and when her person was bare. And seeing that one of excellent limbs, and like unto the daughter of the lord of celestials, the nose-born Aswins neared her, and addressed her, saying, ‘O thou of shapely thighs, whose daughter art thou? And what doest thou in this wood? O auspicious one, O thou of excellent grace, we desire to know this, do thou therefore tell us.’ Thereupon she replied bashfully unto those foremost of celestials. ‘Know me as Sarayati’s daughter, and Chyavana’s wife.’ Thereat the Aswins again spake unto her, smiling. ‘What for, O fortunate one, hath thy father bestowed thee on a person who is verging on death? Surely, O timid girl, thou shinest in this wood like lightning. Not in the regions of the celestials themselves, O girl, have our eyes lighted on thy like. O damsel, unadornedand without gay robes as thou art, thou beautifiest this wood exceedingly. Still, O thou of faultless limbs, thou canst not look so beautiful, when (as at present) thou art soiled with mud and dirt, as thou couldst, if decked with every ornament and wearing gorgeous apparel. Why, O excellent girl in such plight servest thou a decrepit old husband, and one that hath become incapable of realising pleasure and also of maintaining thee, O thou of luminous smiles? O divinely beautiful damsel, do thou, forsaking Chyavana accept one of us for husband. It behoveth thee not to spend thy youth fruitlessly.’”
“Lomasa said, ‘Once upon a time, O king, the twin Aswins, who are celestial beings, saw Sukanya when she had just bathed and was bare. Seeing her, with her exquisite figure, resembling the daughter of the king of the gods, the nose-born Aswins approached her and said, ‘O you with shapely thighs, who are you the daughter of? And what are you doing in this forest? O auspicious one, O you of remarkable grace, we want to know this, so please tell us.’ She then bashfully replied to those foremost celestial beings, ‘I am the daughter of Sarayati and the wife of Chyavana.’ The Aswins smiled and spoke to her again. ‘Why, O fortunate one, has your father given you to someone near death? Truly, O shy girl, you shine in this forest like lightning. Not even in the realms of the celestial beings have our eyes seen your equal. O girl, though you are unadorned and without fine clothes, you beautify this forest immensely. Still, O you with perfect limbs, you cannot appear as beautiful, when (as now) you are soiled with mud and dirt, as you would if you were dressed in every ornament and wearing gorgeous attire. Why, O lovely girl, do you serve a frail old husband, one who can no longer enjoy life or support you, O you with radiant smiles? O divinely beautiful maiden, forsake Chyavana and choose one of us as your husband. You shouldn’t waste your youth fruitlessly.’”
“Thus addressed Sukanya answered the celestials saying. ‘I am devoted to my husband, Chyavana: do ye not entertain any doubts (regarding my fidelity). Thereupon they again spake unto her, ‘We two are the celestial physicians of note. We will make thy lord young and graceful. Do thou then select one of us, viz., ourselves and thy husband,—for thy partner. Promising this do thou, O auspicious one, bring hither thy husband.’ .. O king, agreeably to their words she went to Bhrigu’s son and communicated to him what the two celestials had said. Hearing her message, Chyavana said unto his wife, ‘Do thou so.’ Having received the permission of her lord, (she returned to the celestials) and said, ‘Do ye so.’ Then hearing her words, viz., ‘Do ye so,’ they spoke unto the king’s daughter. ‘Let thy husband enter into water.’ Thereat Chyavana desirous of obtaining beauty, quickly entered into water. The twin Aswins also, O king, sank into the sheet of water. And the next moment they all came out of the tank in surpassingly beautiful forms, and young and wearing burnished earrings. And all, possessed of the same appearance pleasing to behold, addressed her saying, ‘O fortunate one, do thou choose one of us for spouse. And O beauteous one, do thou select him for lord who may please thy fancy.’ Finding, however, all of them of the same appearance she deliberated; and at last ascertaining the identity of her husband, even selected him.
Sukanya responded to the celestial beings, saying, “I am devoted to my husband, Chyavana; do not doubt my fidelity.” They replied, “We are the two famous celestial physicians. We will make your husband young and attractive. Choose one of us, or choose us both for your partner. Now, bring your husband here.” Agreeing to their words, she went to Bhrigu’s son and told him what the two celestial beings had said. After hearing her message, Chyavana said to his wife, “Do what they say.” After getting her husband's permission, she returned to the celestial beings and said, “Do it.” When they heard her words, they told the king’s daughter, “Let your husband enter the water.” Eager to regain his beauty, Chyavana quickly stepped into the water. The twin Aswins also sank into the pool. Moments later, they all emerged from the tank looking incredibly beautiful, young, and wearing shining earrings. All of them had the same pleasing appearance and addressed her, saying, “O fortunate one, choose one of us as your spouse. O beautiful one, select him who pleases you.” However, since they all looked alike, she contemplated and eventually recognized her husband, choosing him in the end.
“Having obtained coveted beauty and also his wife, Chyavana, of exceeding energy, well pleased, spake these words unto the nose-born celestials: ‘Since at your hands, an old man, I have obtained youth, and beauty, and also this wife of mine, I will, well pleased, make you quaffers of the Soma juice in the presence of the lord of celestials himself. This I tell you truly.’ Hearing this, highly delighted, the twins ascendedto heaven; and Chyavana and Sukanya too passed their days happily even like celestials.”
“Having gained desired beauty and his wife, Chyavana, who was full of energy, he happily said these words to the celestial beings: ‘Since you have given me youth, beauty, and this wife of mine, I will gladly have you drink Soma juice in the presence of the lord of the celestials himself. I truly say this.’ Hearing this, the twins were very pleased and ascended to heaven; and Chyavana and Sukanya lived happily like celestials.”
SECTION CXXIV
“Lomasa said, ‘Now the news came to Saryati that Chyavana had been turned into a youth. And well pleased he came, accompanied by his troops, to the hermitage of the son of Bhrigu. And he saw Chyavana and Sukanya, like two children sprung from celestials, and his joy and that of his wife were as great as if the king had conquered the entire world. And the ruler of earth together with his wife was received honourably by that saint. And the king seated himself near the ascetic, and entered into a delightful conversation of an auspicious kind. Then, O king, the son of Bhrigu spake to the king these words of a soothing nature: ‘I shall, O king, officiate at a religious ceremony to be performed by thee: let the requisite articles, therefore, be procured.’ Thereat, that protector of earth Saryati, experienced the very height of joy, and O great king, he expressed his approbation of the proposal made by Chyavana. And on an auspicious day, suitable for the commencement of a sacrificial ceremony, Saryati ordered the erection of a sacrificial shrine of an excellent description and splendidly furnished with all desirable things. There Chyavana, the son of Bhrigu, officiated for the king as his priest. Now listen to me relating the wonderful events which happened at that spot. Chyavana took up a quantity of the Soma juice, in order that he might offer the same to the Aswins, who were physicians to the celestials. And while the saint was taking up the intended offering for those celestial twins, Indra pronounced his interdiction, saying, These Aswins both of them in my opinion have no right to receive an offering of the Soma juice.’ They are the physicians of the celestials in heaven,—this vocation of theirs hath disentitled them (in the matter of Soma). Thereupon Chyavana said, ‘These two are of mighty enterprise, possessed of mighty souls, and uncommonly endued with beauty and grace. And they, O Indra, have converted me into an eternally youthful person, even like unto a celestial. Why shouldst thou and the other celestials have a right to the distilled Soma juice, and not they? O lord of the celestials, O demolisher of hostile towns! be it known to thee that the Aswins also rank as gods.’ At this, Indra spake saying, These two practise the healing art,—so they are but servants. And assuming forms at their pleasure they roam about in the world of mortal beings. How can they then rightfully claim the juice of the Soma?
Lomasa said, "Now the news reached Saryati that Chyavana had been transformed into a young man. Delighted, he came, accompanied by his troops, to the hermitage of the son of Bhrigu. He saw Chyavana and Sukanya, looking like two children born of celestial beings, and his joy, along with his wife's, was as intense as if he had conquered the entire world. The ruler of earth, together with his wife, was warmly welcomed by the saint. The king sat next to the ascetic and engaged in a pleasant, meaningful conversation. Then, O king, the son of Bhrigu spoke to the king with these soothing words: 'I will, O king, conduct a religious ceremony for you: so please gather the necessary items.' At this, the protector of the earth, Saryati, felt overwhelming joy, and O great king, he approved Chyavana's proposal. On an auspicious day, suitable for starting the sacrificial ceremony, Saryati ordered the construction of an impressive sacrificial shrine, beautifully decorated with all the needed things. There, Chyavana, the son of Bhrigu, served as the king's priest. Now listen as I recount the amazing events that took place there. Chyavana took a quantity of Soma juice to offer to the Aswins, who were the celestial physicians. As the saint was preparing the offering for those divine twins, Indra intervened, saying, 'These Aswins shouldn't be eligible to receive the Soma juice. They are the physicians of the celestials in heaven, so this role disqualifies them.' At this, Chyavana replied, 'These two are of great strength, possessing powerful souls, and are exceptionally beautiful and graceful. And they, O Indra, have made me eternally youthful, just like a celestial. Why should you and the other celestials have the right to the Soma juice, but not them? O lord of the celestial beings, O destroyer of enemy cities! The Aswins also deserve to be considered gods.' Indra then responded, 'These two practice healing, so they are just servants. They can change their forms at will and wander among mortals. How can they rightfully claim the Soma juice?'"
“Lomasa said, ‘When these very identical words were spoken again and again by the lord of celestials, the son of Bhrigu, setting Indra at naught, took up the offering he had intended to make. And as he was about to take up an excellent portion of the Soma juice with the object of offering it to the two Aswins, the destroyer of the demon Vala (Indra) observed his act, and thus spoke unto him, ‘If thou take up the Soma with a view to offering it to those celestials, I shall hurl at thee my thunderbolt of awful form, which is superior to all the weapons that exist.’ Thus addressed by Indra, the son of Bhrigu, cast at Indra a smiling glance, and took up in due form a goodly quantity of the Soma juice, to make an offering to the Aswins. Then Sachi’s lord hurled at him the thunderbolt of awful form. And as he was about to launch it, his arm was paralysed by Bhrigu’s son. And having paralysed his arm, Chyavana recited sacred hymns, and made offering on the fire. His object gained, he now attempted to destroy that celestial. Then by the virtue of that saint’s ascetic energy, an evil spirit came into being,—a huge demon, Mada by name, of great strength and gigantic proportions. And his body was incapable of being measured either by demons or by gods. And his mouth was terrible and of huge size, and with teeth of sharpened edge. And one of his jaws rested on the earth, and the other stretched to heaven. And he had four fangs, each extending as far as one hundred yojanas, and his other fangs were extended to the distance of ten yojanas, and were of a form resembling towers on a palace, and which might be likened to the ends of spears. And his two arms were like unto hills, and extended ten thousand yojanas, and both were of equal bulk. And his two eyes resembled the sun and the moon; and his face rivalled the conflagration at the universal dissolution. And he was licking his mouth with his tongue, which, like lightning, knew no rest. And his mouth was open, and his glance was frightful, and seemed as if he would forcibly swallow up the world. The demon rushed at the celestial by whom a hundred sacrifices had been performed. And his intent was to devour that deity. And the world resounded with the loud and frightful sounds uttered by the Asura.”
Lomasa said, “When these very same words were repeated over and over by the lord of the heavens, the son of Bhrigu, disregarding Indra, prepared to make his offering. Just as he was about to take an excellent portion of the Soma juice to offer to the two Aswins, Indra, the slayer of the demon Vala, noticed his action and said to him, ‘If you pick up the Soma to offer to those deities, I will throw my terrifying thunderbolt at you, which is more powerful than any weapon that exists.’ Addressed this way by Indra, the son of Bhrigu gave Indra a smiling glance and formally took a good amount of the Soma juice to offer to the Aswins. Then Sachi’s lord threw his terrifying thunderbolt at him. But as he was about to launch it, his arm was paralyzed by Bhrigu’s son. After paralyzing his arm, Chyavana recited sacred hymns and made an offering into the fire. Having achieved his goal, he then intended to destroy that celestial being. By the power of the saint’s ascetic energy, an evil spirit manifested—a massive demon named Mada, known for his great strength and gigantic size. His body could not be measured by either demons or gods. His mouth was enormous and terrifying, with sharp teeth. One of his jaws rested on the ground while the other reached up to the heavens. He had four fangs, each extending a hundred yojanas, while his other fangs stretched ten yojanas, resembling the ends of spears or the towers of a palace. His arms were like hills, extending ten thousand yojanas, both equally thick. His two eyes were like the sun and the moon, and his face rivaled the flames at the end of the universe. He licked his mouth with his tongue, which moved like lightning, never resting. His mouth was wide open, and his gaze was terrifying, as if he would swallow the world whole. The demon charged at the celestial who had performed a hundred sacrifices, intent on devouring that deity. The world echoed with the loud and terrifying sounds made by the Asura.”
SECTION CXXV
“Lomasa said, ‘When the god who had performed a hundred sacrifices (Indra) beheld the demon Mada of a frightful mien, coming towards him with open mouth, his intention being to devour him, and looking like the god of death himself, while his own arms remained paralysed, he through fear repeatedly licked the corners of his mouth. Then the lord of the celestials, tortured with fright, spake to Chyavana saying, ‘O Bhrigu’s son! O Brahmana! verily I tell thee as truth itself, that from this day forward the two Aswins will be entitled to the Soma juice. Be merciful to me! My undertaking can never come to naught. Let this be the rule. And I know, O saint of the sacerdotal caste! that thy work can never come to nothing. These two Aswins will have a right to drink the Soma juice, since thou hast made them entitled to the same. And, O Bhrigu’s son, I have done this but to spread the fame of thy powers, and my object was to give thee an occasion for displaying thy powers. My other object was that the fame of the father of this Sukanya here might spread everywhere. Therefore be merciful to me: let it be as thou wishest.’ Being thus addressed by Indra, the wrath of Chyavana of mighty soul was quickly appeased, and he set free the demolisher of hostile cities (Indra). And the powerful saint, O king! distributed Mada (literally intoxication), and put it piece-meal in drinks, in women, in gambling, and in field sports, even this same Mada who had been created repeatedly before. Having thus cast down the demon Mada and gratified Indra with a Soma draught and assisted king Saryati in worshipping all the gods together with the two Aswins and also spread his fame for power over all the worlds, the best of those endued with speech passed his days happily in the wood, in the company of Sukanya, his loving wife. This is his lake, shining, O king! and resounding with the voice of birds. Here must thou, together with thy uterine brothers, offer libations of water to thy forefathers and the gods. And, O ruler of earth! O scion of Bharata’s race! having visited it and Sikataksha also, thou shalt repair to the Saindhava wood, and behold a number of small artificial rivers. And O great king, O scion of Bharata’s race! thou shalt touch the waters of all the holy lakes and reciting the hymns of the god Sthanu (Siva), meet with success in every undertaking. For this is the junction, O most praiseworthy of men, of the two ages of the world, viz., Dwapara and Treta. It is a time, O Kunti’s son! capable of destroying all the sins of a person. Here do thou perform ablutions, for the spot is able to remove all the sins of an individual. Yonder is the Archika hill, a dwelling place for men of cultured minds. Fruits of all the seasons grow here at all times and the streams run for ever. It is an excellent place fit for the celestials. And there are the holy cairns of diverse forms, set up by the celestials. O Yudhishthira! this is the bathing spot belonging to the Moon. And the saints are in attendance here on all sides round—they are the dwellers of the wood and the Valakhilyas, and the Pavakas, who subsist on air only. These are three peaks and three springs. Thou mayst walk round them all, one by one: then thou mayst wash thyself at pleasure. Santanu, O king! and Sunaka the sovereign of men, and both Nara and Narayana have attained everlasting regions from this place. Here did the gods constantly lie down, as also the forefathers, together with the mighty saints. In this Archika hill, they all carried on austerities. Sacrifice to them, O Yudhishthira! Here did they, also the saints, eat rice cooked in milk, O protector of men! And here is the Yamuna of an exhaustless spring. Krishna here engaged himself in a life of penances, O Pandu’s son. O thou that draggest the dead bodies of thy foes! the twin brothers, and Bhimasena and Krishna and all of us will accompany thee to this spot. O lord of men, this is the holy spring that belongeth to Indra. Here the creative and the dispensing deity, and Varuna also rose upwards, and here too they dwelt, O king! observing forbearance, and possessed of the highest faith. This excellent and propitious hill is fit for persons of a kindly and candid disposition. This is that celebrated Yamuna, O king! frequented by hosts of mighty saints, the scene of diverse religious rites, holy, and destructive of the dread of sin. Here did Mandhata himself, of a mighty bow, perform sacrificial rites for the gods; and so did Somaka, O Kunti’s son! who was the son of Sahadeva, and a most excellent maker of gifts.
Lomasa said, “When the god who had made a hundred sacrifices (Indra) saw the terrifying demon Mada coming at him with his mouth wide open, ready to eat him, looking like the god of death himself, he felt powerless and, out of fear, kept licking his lips. Tormented by fear, the lord of the celestials spoke to Chyavana, saying, ‘O Bhrigu’s son! O Brahmana! I swear to you that from now on, the two Aswins will be entitled to the Soma juice. Please have mercy on me! My efforts can never go in vain. Let this be the rule. I know, O holy sage, that your work will always have significance. These two Aswins will have the right to drink the Soma juice since you’ve made them worthy of it. And, O Bhrigu’s son, I did this just to promote the glory of your powers, and my intention was to give you a chance to show your strength. My other goal was to ensure the father of this Sukanya here gains a great reputation everywhere. So please show me mercy: let it be as you desire.’ After hearing this from Indra, Chyavana’s anger quickly faded, and he freed the destroyer of hostile towns (Indra). And the powerful sage, O king, distributed Mada (literally intoxication) and mixed it into drinks, for women, in gambling, and field sports, this same Mada that had been created multiple times before. After defeating the demon Mada and satisfying Indra with a Soma drink and helping king Saryati worship all the gods along with the two Aswins, he spread his fame for power across all realms. The best among those who speak lived happily in the forest with Sukanya, his beloved wife. This is his lake, shining, O king, and echoing with the sounds of birds. Here, you and your brothers should offer water libations to your ancestors and the gods. And, O ruler of the earth! O descendant of Bharata’s line! after visiting it and Sikataksha too, you will go to the Saindhava wood and see many small artificial rivers. And, O great king, O descendant of Bharata’s line! you will touch the waters of all the holy lakes and, while reciting hymns to the god Sthanu (Siva), you will succeed in all your endeavors. For this is the junction, O most praiseworthy of men, of the two ages of the world: Dwapara and Treta. This is a time, O Kunti’s son, that can cleanse all a person’s sins. Here, perform ablutions; this place has the power to remove all sins. Over there is Archika hill, a home for cultured people. Fruits of all seasons grow here all the time, and the streams flow forever. It’s an excellent place fit for the celestials. And there are holy cairns of various shapes set up by the celestials. O Yudhishthira! this is the bathing spot of the Moon. And the saints are gathered here all around—they are the residents of the forest, the Valakhilyas, and the Pavakas, who live on air only. These are three peaks and three springs. You may walk around them all, one by one: then you may bathe as you wish. Santanu, O king! and Sunaka, the ruler of men, and both Nara and Narayana have attained eternal realms from this place. Here, the gods used to lay down, along with the ancestors and the mighty saints. Here in Archika hill, they all performed austerities. Sacrifice to them, O Yudhishthira! Here, they, along with the saints, ate rice cooked in milk, O protector of men! And here is the Yamuna with an unending spring. Krishna engaged in penances here, O son of Pandu. O you who drag the bodies of your foes! the twin brothers, Bhimasena, and Krishna, along with us, will accompany you to this spot. O lord of men, this is the holy spring that belongs to Indra. Here, the creative deity, the dispensing deity, and Varuna rose and also dwelled, O king, practicing patience and having the highest faith. This excellent and auspicious hill is suitable for kind and honest people. This is the famous Yamuna, O king! visited by countless mighty saints, the site of various religious rites, holy, and capable of destroying the fear of sin. Here, Mandhata himself, with his powerful bow, performed sacrificial rites for the gods; and so did Somaka, O son of Kunti! who was the child of Sahadeva and a most generous giver.”
SECTION CXXVI
“Yudhishthira said, ‘O great Brahmana, how was that tiger among kings, Mandhata, Yuvanaswa’s son, born,—even he who was the best of monarchs, and celebrated over the three worlds? And how did he of unmeasured lustre attain the very height of real power, since all the three worlds were as much under his subjection, as they are under that of Vishnu of mighty soul? I am desirous of hearing all this in connection with the life and achievements of that sagacious monarch. I should also like to hear how his name of Mandhata originated, belonging as it did to him who rivalled in lustre Indra himself: and also how he of unrivalled strength was born, for thou art skilled in the art of narrating events.’
“Yudhishthira said, ‘O great Brahmana, how was Mandhata, the son of Yuvanaswa, born—a true king among kings, celebrated across the three worlds? How did he, with his unmatched brilliance, reach such great power, with all three worlds under his control, just as they are under the influence of the mighty Vishnu? I really want to hear all about the life and achievements of that wise monarch. I’d also like to know how he got the name Mandhata, a name that rivals even Indra’s brilliance, and how he, known for his incredible strength, came into existence, for you are skilled at narrating such tales.’”
“Lomasa said, ‘Hear with attention, O king! how the name of Mandhata belonging to that monarch of mighty soul hath come to be celebrated throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung from Ikshvaku’s race. That protector of the earth performed many sacrificial rites noted for magnificent gifts. And the most excellent of all virtuous men performed a thousand times the ceremony of sacrificing a horse. And he also performed other sacrifices of the highest order, wherein he made abundant gifts. But that saintly king had no son. And he of mighty soul and rigid vows made over to his ministers the duties of the state, and became a constant resident of the woods. And he of cultured soul devoted himself to the pursuits enjoined in the sacred writ. And once upon a time, that protector of men, O king! had observed a fast. And he was suffering from the pangs of hunger and his inner soul seemed parched with thirst. And (in this state) he entered the hermitage of Bhrigu. On that very night, O king of kings! the great saint who was the delight of Bhrigu’s race, had officiated in a religious ceremony, with the object that a son might be born to Saudyumni. O king of kings! at the spot stood a large jar filled with water, consecrated with the recitation of sacred hymns, and which had been previously deposited there. And the water was endued with the virtue that the wife of Saudyumni would by drinking the same, bring forth a god-like son. Those mighty saints had deposited the jar on the altar and had gone to sleep, having been fatigued by keeping up the night. And as Saudyumni passed them by, his palate was dry, and he was suffering greatly from thirst. And the king was very much in need of water to drink. And he entered that hermitage and asked for drink. And becoming fatigued, he cried in feeble voice, proceeding from a parched throat, which resembled the weak inarticulate utterance of a bird. And his voice reached nobody’s ears. Then the king beheld the jar filled with water. And he quickly ran towards it, and having drunk the water, put the jar down. And as the water was cool, and as the king had been suffering greatly from thirst, the draught of water relieved the sagacious monarch and appeased his thirst. Then those saints together with him of ascetic wealth, awoke from sleep; and all of them observed that the water of the jar had gone. Thereupon they met together and began to enquire as to who might have done it. Then Yuvanaswa truthfully admitted that it was his act. Then the revered son of Bhrigu spoke unto him, saying. ‘It was not proper. This water had an occult virtue infused into it, and had been placed there with the object that a son might be born to thee. Having performed severe austerities, I infused the virtue of my religious acts in this water, that a son might be born to thee. O saintly king of mighty valour and physical strength! a son would have been born to thee of exceeding strength and valour, and strengthened by austerities, and who would have sent by his bravery even Indra to the abode of the god of death. It was in this manner, O king! that this water had been prepared by me. By drinking this water, O king, thou hast done what was not at all right. But it is impossible now for us to turn back the accident which hath happened. Surely what thou hast done must have been the fiat of Fate. Since thou, O great king, being a thirst hast drunk water prepared with sacred hymns, and filled with the virtue of my religious labours, thou must bring forth out of thy own body a son of the character described above. To that end we shall perform a sacrifice for thee, of wonderful effect so that, valorous as thou art, thou wilt bring forth a son equal to Indra. Nor with thou experience any trouble on account of the labour pains.’ Then when one hundred years had passed away, a son shining as the sun pierced the left side of the king endowed with a mighty soul, and came forth. And the son was possessed of mighty strength. Nor did Yuvanaswa die—which itself was strange. Then Indra of mighty strength came to pay him a visit. And the deities enquired of the great Indra, ‘What is to be sucked by this boy?’ Then Indra introduced his own forefinger into his mouth. And when the wielder of the thunderbolt said, ‘He will suck me,’ the dwellers of heaven together with Indra christened the boy Mandhata, (literally, Me he shall suck). Then the boy having tasted the forefinger extended by Indra, became possessed of mighty strength, and he grew thirteen cubits, O king. And O great king! the whole of sacred learning together with the holy science of arms, was acquired by that masterful boy, who gained all that knowledge by the simple and unassisted power of his thought. And all at once, the bow celebrated under the name of Ajagava and a number of shafts made of horn, together with an impenetrable coat of mail, came to his possession on the very same day, O scion of Bharata’s race! And he was placed on the throne by Indra himself and he conquered the three worlds in a righteous way, as Vishnu did by his three strides. And the wheel of the car of that mighty king as irresistible in its course (throughout the world). And the gems, of their own accord, came into the possession of that saintly king. This is the tract of land, O lord of earth, which belonged to him. It abounds in wealth. He performed a number of sacrificial rites of various kinds, in which abundant gratuities were paid to the priests. O king! he of mighty force and unmeasured lustre, erected sacred piles, and performed splendid pious deeds, and attained the position of sitting at Indra’s side. That sagacious king of unswerving piety sent forth his fiat, and simply by its virtue conquered the earth, together with the sea—that source of gems—and all the cities (or [of?—JBH] the earth), O great king! The sacrificial grounds prepared by him were to be found all over the earth on all sides round—not a single spot, but was marked with the same. O great king! the mighty monarch is said to have given to the Brahmanas ten thousand padmas of kine. When there was a drought, which continued for twelve consecutive years, the mighty king caused rain to come down for the growth of crops, paying no heed to Indra, the wielder of the thunder-bolt, who remained staring (at him). The mighty ruler of the Gandhara land, born in the lunar dynasty of kings, who was terrible like a a roaring cloud, was slain by him, who wounded him sorely with his shafts. O king! he of cultured soul protected the four orders of people, and by him of mighty force the worlds were kept from harm, by virtue of his austere and righteous life. This is the spot where he, lustrous like the sun, sacrificed to the god. Look at it! here it is, in the midst of the field of the Kurus, situated in a tract, the holiest of all. O preceptor of earth! requested by thee, I have thus narrated to thee the great life of Mandhata, and also the way in which he was born, which was a birth of an extraordinary kind.’”
Lomasa said, "Pay attention, O king! Let me tell you how Mandhata, that great monarch, became renowned across all the worlds. Yuvanaswa, the ruler of the earth, came from the Ikshvaku lineage. He, the protector of the earth, carried out many grand sacrificial rituals and was known for his generous gifts. Among his many sacrificial rites, he performed the horse sacrifice a thousand times. He also conducted other high-order sacrifices, making lavish donations. But despite all this, that virtuous king had no son. So, the strong and devoted king delegated the duties of the kingdom to his ministers and moved to live in the forest. With a cultured spirit, he focused on the practices prescribed in the sacred texts. One day, that protector of people, O king, observed a fast and found himself suffering from hunger while his soul felt parched with thirst. In this state, he entered Bhrigu's hermitage. That very night, O king of kings, the great sage, who was a delight to Bhrigu’s lineage, was performing a ritual to bless Saudyumni with a son. At the site, there was a large jar filled with water, consecrated through the recitation of sacred hymns, which had been left there beforehand. This water had the power to ensure that Saudyumni’s wife would give birth to a god-like son upon drinking it. The great sages had placed the jar on the altar and gone to sleep, worn out from their night vigil. As Saudyumni passed by, he felt a dry throat and was badly in need of water. He entered the hermitage and requested a drink. Weak and exhausted, he called out in a faint voice, no louder than a bird's soft chirp, but no one heard him. Then he saw the jar filled with water. He rushed to it, drank the water, and set the jar down. The cool water finally quenched the king's thirst, which had been unbearable. Soon, the sages alongside the ascetic woke from their sleep and noticed that the jar was empty. They gathered together and began to ask who had taken the water. Yuvanaswa then admitted it was him. The revered son of Bhrigu said, "What you did was not right. This water had a special virtue and was placed here for your wife to drink so that she could bear you a son. After performing strict austerities, I infused this water with the merit of my rituals so that a son would be born to you. O noble king of great strength, you would have had a son with exceptional strength and valor, capable of sending even Indra to the realm of death. This is how I prepared this water. By drinking it, you have acted against what was proper. However, it’s too late now to undo what has happened. Surely, your actions were guided by Fate. Since you, O great king, have drunk this water, infused with the virtues of my spiritual efforts, you will become the father of a son as I described. To ensure this, we will perform a powerful ritual for you so that, being as brave as you are, you may give birth to a son equal to Indra without facing any labor pains.” After one hundred years, a son shining like the sun emerged from the left side of the mighty king. This son possessed tremendous strength. Surprisingly, Yuvanaswa did not die. Then, Indra, the mighty one, came to visit him. The gods asked Indra, "What will this boy suck?" Indra placed his own forefinger in the boy's mouth. When the wielder of the thunderbolt said, "He will suck me," the heavenly beings named the boy Mandhata (which means "Me he shall suck"). After tasting Indra’s finger, the boy gained immense strength, growing to thirteen cubits tall. O great king! This remarkable boy mastered all sacred knowledge and the art of warfare simply through the power of his thought. On the same day, he received the famous bow known as Ajagava, several horn arrows, and an impenetrable suit of armor. Indra himself placed him on the throne, and he conquered the three worlds righteously, much like Vishnu did with his three strides. The king's chariot rolled on with unstoppable force across the earth. Gems, without any effort, found their way to that holy king. This land, O lord of the earth, belonged to him and was rich in resources. He performed many types of sacrifices, generously honoring the priests. O king! With his immense strength and unmatched brilliance, he built sacred altars and performed magnificent pious acts, earning him a seat beside Indra. That insightful king, steadfast in his piety, declared his intention, and merely through that, conquered the earth along with the ocean—the source of gems—and all the cities of this world, O great king! The sacrificial grounds he prepared were spread across the earth; not a single spot was without their mark. O great king! This mighty monarch is said to have given the Brahmanas ten thousand padmas of cows. During a drought that lasted twelve years, the powerful king summoned rain to nourish the crops, disregarding Indra, the wielder of the thunderbolt, who could only watch in awe. He defeated the mighty ruler of the Gandhara kingdom, born of the lunar lineage and as fierce as a roaring storm, gravely wounding him with his arrows. O king! That cultured soul protected the four classes of people, and through his strength, the worlds were kept safe, thanks to his ascetic and righteous life. This is where he offered sacrifices to the gods, shining like the sun. Look here! It stands in the midst of the Kuru field, in the holiest tract of all. O teacher of the earth! At your request, I have shared the great life of Mandhata and the extraordinary nature of his birth."
Vaisampayana said, “O scion of Bharata’s race! Kunti’s son, thus addressed by the mighty saint, Lomasa, immediately put fresh questions to him, with regard to Somaka.”
Vaisampayana said, “O descendant of Bharata’s lineage! Kunti’s son, after being spoken to by the great sage, Lomasa, immediately asked him new questions about Somaka.”
SECTION CXXVII
Yudhishthira said, ‘O best of speakers! what was the extent of power and strength possessed by king Somaka? I am desirous of hearing an exact account of his deeds and of his power.”
Yudhishthira said, "O great orator! What was the level of power and strength held by King Somaka? I'm eager to hear a detailed account of his actions and his strength."
“Lomasa said, ‘O Yudhishthira! there was a virtuous king Somaka by name. He had one hundred wives, O king, all suitably matched to their husband. He took great care, but could not succeed in getting a single son from any one of them, and a long time elapsed during which he continued a sonless man. Once upon a time, when he had become old, and was trying every means to have a son, a son was born to him, Jantu by name, out of that century of women. And, O ruler of men! All the mothers used to sit surrounding their son and every one giving him such objects as might conduce to his enjoyment and pleasure. And it came to pass that one day an ant stung the boy at his hip. And the boy screamed loudly on account of the pain caused by the sting. And forthwith the mothers were exceedingly distressed to see how the child had been stung by the ant. And they stood around him and set up cries. Thus there arose a tumultuous noise. And that scream of pain suddenly reached (the ears of) the sovereign of the earth, when he was seated in the midst of his ministers, with the family priest at his side. Then the king sent for information as to what it was about. And the royal usher explained to him precisely what the matter was with reference to his son. And Somaka got up together with his ministers and hastened towards the female apartments. And on coming there, O subjugator of foes! he soothed his son. And having done so and coming out from the female apartments, the king sat with his family priest and ministers.’
Lomasa said, “Oh Yudhishthira! There was a virtuous king named Somaka. He had one hundred wives, all perfectly matched to him. He cared deeply for them but couldn't have a single son from any of them, and a long time passed while he remained childless. Eventually, when he was old and trying every possible way to have a son, a boy named Jantu was born to him from that century of women. And, oh ruler of men! All the mothers would gather around their son, giving him things to enjoy and have fun. One day, an ant stung the boy on his hip. The boy screamed loudly from the pain of the sting. The mothers were extremely upset to see their child hurt by the ant. They crowded around him, crying out in distress. This caused a huge commotion. The boy's scream of pain reached the ears of the king while he was sitting with his ministers and family priest. The king immediately sought to find out what was going on. The royal messenger explained exactly what had happened to his son. Somaka then stood up with his ministers and rushed to the women's quarters. When he arrived, oh subjugator of foes! he comforted his son. After doing so, he came out from the women's quarters and sat with his family priest and ministers.”
“Somaka then spoke thus, ‘Fie on having only a single son! I had rather be a sonless man. Considering how constantly liable to disease are all organized beings, to have an only son is but a trouble. O Brahmana! O my lord! With the view that I might have many sons born to me, this century of wives hath been wedded by me, after inspection, and after I had satisfied myself that they would prove suitable to me. But issue they have none. Having tried every means, and put forth great efforts, they have borne this single son, Jantu. What grief can be greater than this? O most excellent of the twice-born caste! I am grown old in years and so are my wives too. And yet this only son is like the breath of their nostrils, and so he is to me also. But is there any ceremony, by celebrating which one may get a hundred sons? (And if there is one such), tell me whether it is great or small, and easy or difficult to perform.’
“Somaka then said, ‘It's terrible to have just one son! I’d rather not have any kids at all. Considering how prone to illness all living beings are, having just one son is nothing but a burden. Oh Brahmana! Oh my lord! I married this hundred wives with the hope of having many sons, after carefully choosing those I believed would be a good match for me. But none of them have given me children. Despite trying everything and putting in a lot of effort, I have only this one son, Jantu. What greater sorrow could there be? Oh, most honorable of the twice-born! I’ve grown old, and so have my wives. Yet this single son is as precious to them as the breath in their lungs, and he is to me as well. Is there any ceremony that can be performed to ensure I have a hundred sons? (And if such a ceremony exists), please tell me whether it is significant or minor, and whether it is easy or hard to carry out.’”
“The family priest said, ‘There is a ceremony by virtue of which a man may get a century of sons. If thou art able to perform it, O Somaka, then I shall explain it to thee.’
“The family priest said, ‘There’s a ceremony that allows a man to have a hundred sons. If you can carry it out, O Somaka, then I will explain it to you.’”
“Somaka said, ‘Whether it be a good or an evil deed, the ceremony by which a hundred sons may be born, may be taken by thee as already performed. Let thy blessed self explain it to me.’
“Somaka said, ‘Whether it’s a good or bad deed, the ritual for having a hundred sons can be considered already done by you. Please, blessed one, explain it to me.’”
“The family priest thereupon said, ‘O king! Let me set on foot a sacrifice and thou must sacrifice thy son, Jantu in it. Then on no distant date, a century of handsome sons will be born to thee. When Jantu’s fat will be put into the fire as an offering to the gods, the mothers will take a smell of that smoke, and bring forth a number of sons, valourous and strong. And Jantu also will once more be born as a self-begotten son of thine in that very (mother); and on his back there will appear a mark of gold.’”
“The family priest then said, ‘O king! Let me conduct a sacrifice, and you must offer your son, Jantu, as part of it. Soon after, a hundred handsome sons will be born to you. When Jantu’s fat is offered in the fire for the gods, the mothers will catch a whiff of that smoke and give birth to many strong and brave sons. Also, Jantu will be reborn as your own son from that same mother, and he will have a mark of gold on his back.’”
SECTION CXXVIII
“Somaka said, ‘O Brahmana! whatever is to be performed—do precisely as it may be necessary. As I am desirous of having a number of sons, I shall do all that may be prescribed by thee.”
“Somaka said, ‘Hey Brahmana! Whatever needs to be done—just do it exactly as required. Since I really want to have many sons, I will follow everything you suggest.’”
“Lomasa said, “Then the priest officiated in the sacrifice in which Jantu was offered as the victim. But the mothers is in pity forcibly snatched the son and took him away. And they cried, ‘We are undone!’ And they were smitten with torturing grief and they caught hold of Jantu by his right hand, and wept in a piteous way. But the officiating priest held the boy by the right hand and pulled him. And like female ospreys they screamed in agony! but the priest dragged the son killed him and made a burnt offering of his fat in the proper form. And, O delight of the race of Kuru! While the fat was being made an offering of the agonised mothers smelt its smell, and of a sudden fell to the ground (and swooned away.) And then all those lovely women became with child, and O lord of men! O scion of Bharata’s race! When ten months had passed a full century of sons was born to Somaka begotten on all those women. And, O monarch of the earth! Jantu became the eldest and was born of his former mother and he became the most beloved to the women,—not so were their own sons. And on his back there was that mark of gold and of that century of sons, he was also superior in merit. Then that family priest of Somaka departed this life as also Somaka after a certain time. Now he beheld that the priest was being grilled in a terrible hell. And thereupon he questioned him, ‘Why art thou, O Brahmana! being grilled in this hell?” Then the family priest exceedingly scorched with fire, spake to him saying, ‘This is the outcome of my having officiated in that sacrifice of thine.’ O king, hearing this, the saintly king thus spake to the god who meteth out punishments to departed souls, ‘I shall enter here. Set free my officiating priest; this reversed man is being grilled by hell-fire on my account only.’
"Lomasa said, 'Then the priest conducted the sacrifice where Jantu was offered as the victim. But the mothers, filled with pity, forcibly snatched their son away. They cried, ‘We are doomed!’ Overwhelmed by deep sorrow, they clung to Jantu by his right hand and wept desperately. However, the officiating priest held the boy by the same hand and pulled him back. Like distressed ospreys, they screamed in agony! The priest dragged the son, killed him, and made a burnt offering of his fat in the proper manner. And, O joy of the Kuru lineage! While the fat was being offered, the anguished mothers caught its scent and suddenly fell to the ground, fainting. Then all those beautiful women became pregnant, and O lord of men! O descendant of Bharata’s line! After ten months, a full century of sons was born to Somaka from all those women. And, O monarch of the earth! Jantu became the eldest, born of his former mother, and he was the most cherished by the women—not as were their own sons. On his back was that mark of gold, and among that century of sons, he was also superior in merit. Then the family priest of Somaka passed away, as did Somaka after some time. He then saw that the priest was being tortured in a terrible hell. He questioned him, ‘Why, O Brahmana! are you being tormented in this hell?’ The family priest, scorched by fire, replied, ‘This is the result of my officiating in your sacrifice.’ O king, hearing this, the virtuous king spoke to the god who punishes departed souls, ‘I will enter here. Free my officiating priest; this innocent man is being tortured by hell-fire because of me.’"
“Dharmaraja thereat answered thus, ‘One cannot enjoy or suffer for another person’s acts. O best of speakers! these are the fruits of thy acts; see it here.’
“Dharmaraja replied, ‘No one can experience joy or pain because of someone else’s actions. O greatest of speakers! These are the results of your actions; look at them here.’”
“Somaka said, ‘Without this Brahmana here, I desire not go to the blessed regions. My desire is to dwell in company with this very man, either in the abode of the gods, or in hell, for, O Dharmaraja! my deed is identical with what hath been done by him and the fruit of our virtuous or evil deed must be the same for both of us.’
“Somaka said, ‘Without this Brahmana here, I don't want to go to the blessed regions. I want to stay with this man, whether in the realm of the gods or in hell, for, O Dharmaraja! my actions are the same as his, and the outcome of our good or bad deeds will be the same for both of us.’”
“Dharmaraja said, ‘O king! If this is thy wish, then taste with him the fruit of that act, for the same period that he must do. After that thou shall go to the blessed regions.’
“Dharmaraja said, ‘O king! If this is your wish, then share the consequences of that act with him for the same amount of time he must endure. After that, you will go to the blessed regions.’”
“Lomasa said, The lotus-eyed king did all that exactly in the way prescribed to him. And when his sins were worked off, he was set free together with the priest. O king! Fond of the priest as he was, he won all those blessings to which he had entitled himself by his meritorious acts and shared everything with the family priest. This is his hermitage which looketh lovely before our eyes. Any one would attain the blessed regions, if he should spend six nights here controlling his passions. O king of kings! O leader of the tribe of Kurus! Here, free from excitement and self-controlled, we must spend six nights. Be thou ready therefor.’”
“Lomasa said, The king with lotus-like eyes followed everything exactly as instructed. When his sins had been resolved, he was freed along with the priest. O king! Despite being fond of the priest, he earned all the blessings that came from his good deeds and shared everything with the family priest. This is his hermitage, which looks beautiful before us. Anyone who spends six nights here mastering their desires would reach the blessed realms. O king of kings! O leader of the Kuru tribe! We must spend six nights here, free from excitement and in control of ourselves. Be prepared for that.”
SECTION CXXIX
“Lomasa said, ‘Here, O king! The lord of born beings himself performed a sacrifice in former times,—the ceremony called Ishtikrita, which occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed near the Yamuna river. And having sacrificed there, he gave away ten Padmas (of gold coins) to the attendant priests, and he obtained the highest success by his sacrifices and austerities. And, O Kunti’s son! This is the spot where that sovereign of the entire earth, Nahusha’s son, Yayati, of unmeasured force, and who led a holy life, performed his sacrificial rites. He competed with Indra and performed his sacrifice here. Behold how the ground is studded with places for the sacrificial fires of various forms, and how the earth seems to be subsiding here under the pressure of Yayati’s pious works. This is the Sami tree, which hath got but a single leaf, and this is a most excellent lake. Behold these lakes of Parasurama, and the hermitage of Narayana. O protector of earth! This is the path which was followed by Richika’s son, of unmeasured energy, who roamed over the earth, practising the Yoga rites in the river Raupya. And, O delight of the tribe of Kurus! Hear what a Pisacha woman (she-goblin), who was decked with pestles for her ornaments, said (to a Brahmana woman), as I was reciting here the table of genealogy. (She said), “Having eaten curd in Yugandhara, and lived in Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy sons. Having passed a single night here, if thou wilt spend the second, the events of the night will be different from those that have happened to thee in the day-time, O most righteous of Bharata’s race! Today we shall spend the night at this very spot. O scion of Bharata’s race! this is the threshold of the field of the Kurus. O king! At this very spot, the monarch Yayati, son of Nahusha, performed sacrificial rites, and made gifts of an abundance of gems. And Indra was pleased with those sacred rites. This is an excellent holy bathing-place on the river Yamuna, known as Plakshavatarana (descent of the banian tree). Men of cultured minds call it the entrance to the region of heaven. O respected sir! here, after having performed sacrificial rites of the Saraswata king, and making use of the sacrificial stake for their pestle, the highest order of saints performed the holy plunge prescribed at the end of a sacred ceremony. O monarch! King Bharata here performed sacrificial rites. To celebrate the horse-sacrifice, he here set free the horse who was the intended victim. That monarch had won the sovereignty of the earth by righteousness. The horse? he let go more than once were of a colour checkered with black. O tiger among men! it was here that Marutta sheltered by Samvartta, leader of saints, succeeded in performing excellent sacrifices. O sovereign of kings! Having taken his bath at this spot, one can behold all the worlds, and is purified from his evil deeds. Do thou, therefore, bathe at this spot.’”
Lomasa said, “Here, O king! The ruler of all beings himself conducted a sacrifice long ago—the ceremony called Ishtikrita, which lasted one thousand years. And Amvarisha, son of Nabhaga, sacrificed near the Yamuna river. After his sacrifice, he gave away ten Padmas (gold coins) to the attending priests, and he achieved the highest success through his sacrifices and austerities. And, O Kunti’s son! This is the place where that sovereign of the entire earth, Nahusha’s son, Yayati, of unmatched strength, who lived a holy life, performed his sacrificial rites. He competed with Indra and conducted his sacrifice here. Look at how the ground is dotted with places for various sacrificial fires, and how the earth seems to sink under the weight of Yayati’s pious deeds. This is the Sami tree, which has only one leaf, and here is a beautiful lake. Behold these lakes of Parasurama, and the hermitage of Narayana. O protector of the earth! This is the path followed by Richika’s son, who had immense energy and roamed the earth practicing Yoga rites in the Raupya river. And, O joy of the Kurus tribe! Listen to what a Pisacha woman (she-goblin), adorned with pestles as her jewelry, said (to a Brahmana woman) while I was reciting the genealogy. (She said), “After eating curd in Yugandhara, living in Achutasthala, and bathing in Bhutilaya, you should live with your sons. If you spend one night here and then the second night, the events of the second night will be different from the ones of the day, O most righteous of Bharata’s race! Today, we shall spend the night right here. O descendant of Bharata’s race! this is the gateway to the field of the Kurus. O king! At this very spot, the monarch Yayati, son of Nahusha, conducted sacrificial rites and generously gave away precious gems. And Indra was pleased with those sacred rites. This is a remarkable holy bathing place on the Yamuna river, known as Plakshavatarana (descent of the banyan tree). People of refined minds call it the entrance to the realm of heaven. O respected sir! here, after performing the sacrificial rites of the Saraswata king and using the sacrificial stake as their pestle, the highest order of saints underwent the ceremonial plunge required at the end of a sacred ceremony. O monarch! King Bharata conducted his sacrificial rites here. To celebrate the horse sacrifice, he released the horse that was meant to be the victim. That monarch attained sovereignty over the earth through righteousness. The horse he set free more than once had a coat mixed with black. O tiger among men! it was here that Marutta, sheltered by Samvartta, the leader of saints, succeeded in carrying out excellent sacrifices. O sovereign of kings! After bathing at this spot, one can see all the worlds and be cleansed of their sins. So, you should bathe here.”
Vaisampayana said, “Then that most praiseworthy of Pandu’s sons, there bathed with his brothers, while the mighty saints were uttering laudatory words to him. And he addressed the following words to Lomasa, ‘O thou whose strength lieth in truthfulness! By virtue of this pious act, I behold all the worlds. And from this place, I behold that most praiseworthy of Pandu’s sons Arjuna, the rider of white steed.”
Vaisampayana said, “Then that most commendable of Pandu’s sons bathed with his brothers while the powerful saints were praising him. He said to Lomasa, ‘O you whose strength comes from truthfulness! Because of this virtuous act, I see all the worlds. From this spot, I see the most commendable of Pandu’s sons, Arjuna, the rider of the white horse.’”
‘Lomasa said, ‘It is even so, O thou of powerful arms! The saints of the highest order thus behold all the regions. Behold this holy Saraswati here, thronged by persons who look upon her as their sole refuge. O most praise worthy of men! having bathed here, thou wilt be free from all thy sins. O Kunti’s son! here the celestial saints performed sacrificial rites of Saraswata king: and so did the saints and the royal saints. This is the altar of the lord of beings, five yojanas in extent on all sides round. And this is the field of the magnanimous Kurus, whose habit it was to perform sacrifices.’”
‘Lomasa said, ‘That's right, you with the strong arms! The highest saints see all the realms. Look at this holy Saraswati here, crowded with people who consider her their only refuge. O most honorable of men! After bathing here, you'll be free from all your sins. O son of Kunti! Here, the celestial saints conducted sacrifices for King Saraswata, just like the saints and royal saints did. This is the altar of the lord of all beings, five yojanas wide on all sides. And this is the sacred ground of the noble Kurus, who made it a habit to perform sacrifices.’”
SECTION CXXX
“Lomasa said, ‘O son of Bharata’s race! If mortals breathe their last at this spot, they go to heaven. O king! Thousands upon thousands of men come to this place to die. A blessing was pronounced on this spot by Daksha, when he was engaged in sacrifice here, (in these words), ‘Those men that shall die at this spot shall win a place in heaven.’ Here is the beautiful and sacred river, Saraswati, full of water: and here, O lord of men, is the spot known as Vinasana, or the place where the Saraswati disappeared. Here is the gate of the kingdom of the Nishadas and it is from hatred for them that the Saraswati entered into the earth in order that the Nishadas might not see her. Here too is the sacred region of Chamashodbheda where the Saraswati once more became visible to them. And here she is joined by other sacred rivers running seawards. O conqueror of foes, here is that sacred spot known by the name of Sindhu—where Lopamudra accepted the great sage Agastya as her lord and, O thou whose effulgence is like unto that of the sun, here is the sacred tirtha called Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder is visible the region of Vishnupada. And here is the delightful and sacred river, Vipasa. From grief for the death of his sons the great sage Vasistha had thrown himself into this stream, after binding his limbs. And when he rose from the water, lo! he was unfettered. Look, O king with thy brothers at the sacred region of Kasmeera, frequented by holy sages. Here, O scion of Bharata’s race, is the spot, where a conference took place between Agni and the sage Kasyapa, and also between Nahusha’s son and the sages of the north. And, O great prince, Yonder is the gate of the Manasasarovara. In the midst of this mountain, a gap hath been opened by Rama. And here. O prince of prowess incapable of being baffled, is the well-known region of Vatikhanda, which, although adjacent to the gate of Videha, lieth on the north of it. And O bull among men, there is another very remarkable thing connected with this place,—namely, that on the waning of every yuga, the god Siva, having the power to assume any shape at will, may be seen with Uma and his followers. In Yonder lake also people desirous of securing welfare to the family, propitiate with sacrifices the holder of the great bow Pinaka, in the month of Chaitra. And persons of devotion having passions under control, performing their ablutions in this lake, become free from sins and, without doubt, attain to the holy regions. Here is the sacred tirtha called Ujjanaka, where the holy sage Vasistha with his wife Arundhati and also the sage Yavakri obtained tranquillity. Yonder is the lake Kausava, where grown the lotuses called Kausesaya, and here also is the sacred hermitage of Rukmini, where she attained peace, after conquering that evil passion, anger. I think, O prince, that thou hast heard something about that man of meditations, Bhrigutunga. There, O king, before thee is that lofty peak. And, O foremost of kings, yonder is Vitasta, the sacred stream that absolveth men from all sins. The water of this stream is extremely cool and limpid, and it is largely used by the great sages. O prince, behold the holy rivers Jala and Upajala, on either side of the Yamuna. By performing a sacrifice here, king Usinara surpassed in greatness Indra himself. And, O descendant of Bharata, desirous of testing Usinara’s merit and also of bestowing boons on him, Indra and Agni presented themselves at his sacrificial ground. And Indra assuming the shape of a hawk, and Agni that of a pigeon, came up to that king. And the pigeon in fear of the hawk, fell upon the king’s thigh, seeking his protection.’”
“Lomasa said, ‘O descendant of Bharata! If people take their last breath at this spot, they go to heaven. O king! Thousands upon thousands of people come here to die. Daksha pronounced a blessing on this place when he was performing a sacrifice here, saying, ‘Those who die at this spot will earn a place in heaven.’ Here flows the beautiful and sacred river, Saraswati, full of water: and here, O lord of men, is the place known as Vinasana, or where the Saraswati disappeared. This is the gate of the Nishada kingdom, and out of spite for them, Saraswati entered the earth so they wouldn’t see her. Here too is the sacred area of Chamashodbheda, where the Saraswati became visible again. And here she joins other sacred rivers flowing toward the sea. O conqueror of foes, here is the sacred spot called Sindhu—where Lopamudra accepted the great sage Agastya as her husband and, O radiant one, here is the sacred tirtha named Prabhasa, the favored place of Indra that removes all sins. Over there is the region of Vishnupada. And here is the lovely and sacred river, Vipasa. The great sage Vasistha, grief-stricken over the death of his sons, had thrown himself into this stream after binding his limbs. When he emerged from the water, amazingly, he was free. Look, O king, with your brothers at the sacred region of Kasmeera, visited by holy sages. Here, O descendant of Bharata, is the spot where a conference took place between Agni and the sage Kasyapa, and also between Nahusha’s son and the sages of the north. And, O great prince, over there is the gate of the Manasasarovara. In the midst of this mountain, Rama has opened a gap. And here, O prince of unmatched strength, is the well-known region of Vatikhanda, which, although next to the gate of Videha, lies to the north of it. And O best among men, there is another remarkable thing related to this place—namely, that at the end of every yuga, the god Siva, who can assume any shape he wants, is seen with Uma and his followers. In that lake, people wishing to secure welfare for their families perform sacrifices to the holder of the great bow Pinaka during the month of Chaitra. And devoted individuals, having controlled their desires and bathing in this lake, are freed from sins and undoubtedly attain the holy regions. Here is the sacred tirtha called Ujjanaka, where the holy sage Vasistha with his wife Arundhati, as well as the sage Yavakri, found peace. Over there is the lake Kausava, which has lotuses called Kausesaya, and here is the sacred hermitage of Rukmini, where she found tranquility after conquering the harmful passion of anger. I believe, O prince, you’ve heard about that meditative man, Bhrigutunga. Look, O king, before you is that towering peak. And, O greatest of kings, yonder is Vitasta, the sacred stream that absolves people from all sins. The water of this stream is extremely cool and clear, and it is widely used by the great sages. O prince, behold the holy rivers Jala and Upajala, on either side of the Yamuna. By performing a sacrifice here, King Usinara surpassed even Indra in greatness. And, O descendant of Bharata, wanting to test Usinara’s merit and to grant him boons, Indra and Agni appeared at his sacrificial ground. Indra took the form of a hawk, and Agni took the form of a pigeon, and they approached the king. The pigeon, scared of the hawk, landed on the king’s thigh, seeking his protection.’”
SECTION CXXXI
“The hawk said, ‘All the kings of the earth represent thee as a pious ruler. Wherefore, O prince, has thou then stopped to perpetrate a deed not sanctioned by the ordinance? I have been sore afflicted with hunger. Do thou not withhold from me that which hath been appointed by the Deity for my food,—under the impression that thereby thou servest the interests of virtue, whereas in reality, thou wilt forsake it, (by committing thyself to this act). Thereupon, the king said, ‘O best of the feathered race, afflicted with fear of thee, and desirous of escaping from thy hands, this bird, all in a hurry, hath come up to me asking for life. When this pigeon hath in such a manner sought my protection, why dost thou not see that the highest merit is even in my not surrendering it unto thee? And it is trembling with fear, and is agitated, and is seeking its life from me. It is therefore certainly blameworthy to forsake it. He that slayeth a Brahmana, he that slaughtered a cow—the common mother of all the worlds—and he that forsaketh one seeking for protection are equally sinful.’ Thereat the hawk replied, ‘O lord of earth, it is from food that all beings derive their life, and it is food also that nourisheth and sustaineth them. A man can live long even after forsaking what is dearest to him, but he cannot do so, after abstaining from food. Being deprived of food, my life, O ruler of men, will surely leave this body, and will attain to regions unknown to such troubles. But at my death, O pious king, my wife and children will surely perish, and by protecting this single pigeon. O prince, thou dost not protect many lives. The virtue that standeth in the way of another virtue, is certainly no virtue at all, but in reality is unrighteousness. But O king, whose prowess consisteth in truth, that virtue is worthy of the name, which is not conflicting. After instituting a comparison between opposing virtues, and weighing their comparative merits, one, O great prince, ought to espouse that which is not opposing. Do thou, therefore, O king, striking a balance between virtues, adopt that which preponderates.’ At this the king said, ‘O best of birds, as thou speakest words fraught with much good, I suspect thee to be Suparna, the monarch of birds. I have not the least hesitation to declare that thou art fully conversant with the ways of virtue. As thou speakest wonders about virtue, I think that there is nothing connected with it, that is unknown to thee. How canst thou then consider the forsaking of one, seeking for help, as virtuous? Thy efforts in this matter, O ranger of the skies, have been in quest of food. Thou canst, however, appease thy hunger with some other sort of food, even more copious. I am perfectly willing to procure for thee any sort of food that to thee may seem most tasteful, even if it be an ox, or a boar, or a deer, or a buffalo.’ Thereupon the hawk said, ‘O great king, I am not desirous of eating (the flesh of) a boar or an ox or the various species of beasts. What have I to do with any other sort of food? Therefore, O bull among the Kshatriyas, leave to me this pigeon, whom Heaven hath today ordained for my food, O ruler of earth, that hawks eat pigeons is the eternal provision. O prince, do not for support embrace a plantain tree, not knowing its want of strength.’ The king said, ‘Ranger of the skies, I am willing to bestow on thee this rich province of my race, or any other thing that to thee may seem desirable. With the sole exception of this pigeon, which hath approached me craving my protection, I shall be glad to give unto thee anything that thou mayst like. Let me know what I shall have to do for the deliverance of this bird. But this I shall not return to thee on any condition whatever.’”
“The hawk said, ‘All the kings of the earth see you as a pious ruler. So, prince, why have you chosen to commit an act that is not allowed? I am suffering from hunger. Don’t deny me what the Deity has destined for my food, believing you’re doing something virtuous, because in reality, you will forsake it by doing this.’ The king replied, ‘O best of birds, I am afraid of you and want to escape your grasp; this bird, in a hurry, has flown to me asking for its life. When this pigeon desperately seeks my protection, don’t you see that the greatest virtue lies in my refusal to give it to you? It is trembling with fear and pleading for its life. Therefore, it would be wrong to abandon it. To kill a Brahmana, to slaughter a cow—the universal mother of all worlds—and to forsake someone who is seeking protection are equally sinful.’ The hawk responded, ‘O lord of the earth, all beings rely on food for their life, and food is what nourishes and sustains them. A person can live for a long time even after giving up what they hold dearest, but they cannot survive without food. Deprived of food, my life, O ruler of men, will surely leave this body and move on to a place free of such troubles. But when I die, O pious king, my wife and children will perish too. By protecting this single pigeon, O prince, you do not save many lives. A virtue that prevents another virtue is not a true virtue but is unrighteousness. But O king, whose strength is in truth, true virtue is that which does not conflict. By comparing opposing virtues and weighing their merits, one should, O great prince, choose that which does not oppose. So, O king, weigh the virtues and adopt that which holds more importance.’ The king said, ‘O best of birds, since you speak such wise words, I suspect you are Suparna, the king of birds. I have no doubt that you understand the ways of virtue. If you know so much about virtue, how can you see the forsaking of someone in need as virtuous? Your pursuit here, O sky ranger, is for food. However, you can satisfy your hunger with some other kind of food, even more plentiful. I am willing to find you any kind of food you might enjoy, even if it’s an ox, a boar, a deer, or a buffalo.’ The hawk replied, ‘O great king, I don’t desire to eat a boar, an ox, or any other beast. What do I care for other kinds of food? Therefore, O bull among Kshatriyas, leave me this pigeon that Heaven has chosen for my food today, O ruler of the earth; it is the natural order for hawks to eat pigeons. O prince, do not lean on a plantain tree for support, unaware of its weakness.’ The king said, ‘Sky ranger, I am willing to give you this rich land of my lineage or anything else you might want. Except for this pigeon, which has come to me for protection, I will gladly provide you with anything you desire. Let me know what I must do to save this bird. But I will not return it to you under any circumstances.’”
“The hawk said, ‘O great ruler of men, if thou hast conceived an affection for this pigeon, then cut off a portion of thine own flesh, and weigh it in a balance, against this pigeon. And when thou hast found it equal (in weight) to the pigeon, then do thou give it unto me, and that will be to my satisfaction.’ Then the king replied, This request of thine, O hawk, I consider as a favour unto me, and, therefore, I will give unto thee even my own flesh, after weighing it in a balance.’
“The hawk said, ‘O great ruler of men, if you have feelings for this pigeon, then take a piece of your own flesh and weigh it against this pigeon. When you find it equal in weight to the pigeon, then give it to me, and that will satisfy me.’ The king replied, ‘I see this request of yours, O hawk, as a favor to me, and therefore, I will give you my own flesh, after weighing it on a scale.’”
“Lomasa said, ‘Saying this, O mighty son of Kunti, the highly virtuous king cut off a portion of his own flesh, and placed it in a balance, against the pigeon. But when he found that pigeon exceeded his flesh in weight, he once more cut off another portion of his flesh, and added it to the former. When portion after portion had been repeatedly added to weigh against the pigeon, and no more flesh was left on his body, he mounted the scale himself, utterly devoid of flesh.
“Lomasa said, ‘Saying this, O powerful son of Kunti, the noble king cut off a piece of his own flesh and placed it in a scale against the pigeon. But when he found that the pigeon weighed more than his flesh, he cut off another piece of his flesh and added it to the first. After repeatedly adding piece after piece of flesh to balance against the pigeon, and with no more flesh left on his body, he climbed onto the scale himself, completely without flesh.
“The hawk then said, ‘I am Indra, O virtuous king, and this pigeon is Agni, the carrier of the sacrificial clarified butter. We had come unto thy sacrificial ground, desirous of testing thy merit. Since thou hast cut off thy own flesh from thy body, thy glory shall be resplendent, and shall surpass that of all others in the world. As long as men, O king, shall speak of thee, so long shall thy glory endure, and thou shalt inhabit the holy regions.’ Saying this to the king, Indra ascended to heaven. And the virtuous king Usinara, after having filled heaven and earth with the merit of his pious deeds, ascended to heaven in a radiant shape. Behold, O king, the residence of that noble-hearted monarch. Here, O king, are seen holy sages and gods, together with virtuous and highsouled Brahmanas.”
“The hawk then said, ‘I am Indra, O virtuous king, and this pigeon is Agni, the bringer of the sacrificial clarified butter. We came to your sacrificial ground, eager to test your merit. Since you have cut your own flesh from your body, your glory will shine brightly and surpass that of all others in the world. As long as people, O king, speak of you, your glory will last, and you will dwell in the holy realms.’ After saying this to the king, Indra ascended to heaven. And the virtuous king Usinara, having filled heaven and earth with the merit of his pious deeds, ascended to heaven in a radiant form. Behold, O king, the home of that noble-hearted ruler. Here, O king, you will see holy sages and gods, along with virtuous and high-souled Brahmanas.”
SECTION CXXXII
“Lomasa said, ‘See here, O lord of men, the sacred hermitage of Swetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras is so widely spread on earth. This hermitage is graced with cocoanut trees. Here Swetaketu beheld the goddess Saraswati in her human shape, and spake unto her, saying, ‘May I be endowed with the gift of speech!” In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of Kahoda, who stood to each other in the relation of uncle and nephew, were the best of those conversant with the sacred lore. Those two Brahmanas, of matchless energy, who bore unto each other the relationship of uncle and nephew, went into the sacrificial ground of king Janaka and there defeated Vandin in a controversy. Worship, O son of Kunti, with thy brothers, the sacred hermitage of him who had for his grandson Ashtavakra, who, even when a mere child, had caused Vandin to be drowned in a river, after having defeated him in a (literary) contest.’
“Lomasa said, ‘Look here, O lord of men, the sacred hermitage of Swetaketu, son of Uddalaka, whose reputation as an expert in sacred mantras is well known across the earth. This hermitage is surrounded by coconut trees. Here, Swetaketu saw the goddess Saraswati in her human form and spoke to her, saying, ‘Please grant me the gift of speech!’ In that age, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of Kahoda, who had an uncle-nephew relationship, were the finest scholars of sacred knowledge. These two Brahmanas, of extraordinary energy, who shared the bond of uncle and nephew, went to the sacrificial ground of King Janaka and there defeated Vandin in a debate. Worship, O son of Kunti, with your brothers, the sacred hermitage of the one who had Ashtavakra as his grandson, who, even as a child, had caused Vandin to be drowned in a river after beating him in a (literary) contest.’”
“Yudhishthira said, Tell me, O Lomasa, all about the power of this man, who had in that way defeated Vandin. Why was he born as Ashtavakra (crooked in eight parts in his body)?”
“Yudhishthira said, Tell me, O Lomasa, all about the abilities of this man, who in that way defeated Vandin. Why was he born as Ashtavakra (with eight crooked parts in his body)?”
“Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued passions, and entirely devoted to the service of his preceptor and who had continued his studies long. The Brahmana had served his tutor long, and his preceptor, recognising his service, gave him his own daughter, Sujata, in marriage, as well as a mastery over the Shastras. And she became with child, radiant as fire. And the embryo addressed his father while employed in reading, ‘O father, thou hast been reading the whole night, but (of all that) thy reading doth not seem to me correct. Even in my fetal state I have, by thy favour, become versed in the Shastras and the Vedas with their several branches. I say, O father, that what proceeds from thy mouth, is not correct.’ Thus insulted in the presence of his disciples, the great sage in anger cursed his child in the womb, saying, ‘Because thou speakest thus even while in the womb, therefore thou shalt be crooked in eight parts of the body.’ The child was accordingly born crooked, and the great sage was ever after known by the name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same age with himself. Afflicted by the growth of the child in the womb, Sujata, desirous of riches, conciliating her husband who had no wealth told him in private: ‘How shall I manage, O great sage, the tenth month of my pregnancy having come? Thou hast no substance whereby I may extricate myself from the exigencies, after I have been delivered.” Thus addressed by his wife, Kahoda went unto king Janaka for riches. He was there defeated in a controversy by Vandin, well versed in the science of arguments, and (in consequence) was immersed into water. And hearing that his son-in-law had been defeated in a controversy by Vandin and caused to be drowned by him, Uddalaka spake unto his daughter Sujata, saying, ‘Thou shall keep it a secret from Ashtavakra.’ She accordingly kept her counsel—so that Ashtavakra, when born, had heard nothing about the matter. And he regarded Uddalaka as his father and Swetaketu as his brother. And when Ashtavakra was in his twelfth year, Swetaketu one day saw the former seated on his father’s lap. And thereat he pulled him by the hand, and on Ashtavakra’s beginning to cry, he told him, ‘It is not the lap of thy father.’ This cruel communication went direct into Ashtavakra’s heart and it pained him sorely. And he went home and asked his mother saying, ‘Where is my father?’ Thereupon Sujata who was greatly afflicted (by his question), and apprehending a curse told him all that had happened. And having heard all, the Brahmana at night said unto his uncle Swetaketu, ‘Let us go unto the sacrifice of king Janaka, wherein many wonderful things are to be seen. There we shall listen to the controversy between the Brahmanas and shall partake of excellent food. Our knowledge also will increase. The recitation of the sacred Vedas is sweet to hear and is fraught with blessings.’ Then they both—uncle and nephew—went unto the splendid sacrifice of king Janaka. And on being driven from the entrance, Ashtavakra met the king and addressed him in the following words.”
"Lomasa said, The sage Uddalaka had a disciple named Kahoda, who was calm and fully devoted to serving his teacher. He studied diligently for a long time. Kahoda had served his tutor for many years, and recognizing his dedication, Uddalaka gave him his daughter, Sujata, in marriage, along with mastery of the Shastras. Soon, she became pregnant, glowing like fire. While Kahoda was reading, the embryo spoke to him, ‘Dad, you’ve been reading all night, but what you’re saying doesn’t seem right. Even in my fetal state, I’ve gained knowledge of the Shastras and the Vedas through your grace. I must tell you, Dad, what comes from your mouth isn’t correct.’ Insulted in front of his disciples, the great sage angrily cursed his unborn child, declaring, ‘Since you speak this way even in the womb, you will be crooked in eight parts of your body.’ As a result, the child was born deformed, and the sage was thereafter known as Ashtavakra. He had an uncle named Swetaketu who was the same age as him. Compassionate for the growing child in Sujata's womb, and wishing for wealth, she privately told her husband, ‘What will I do now, O great sage, as my tenth month of pregnancy approaches? You have no means to help me after I give birth.’ After hearing this from his wife, Kahoda went to King Janaka in search of wealth. There, he lost a debate to Vandin, who was skilled in arguments, and was subsequently drowned. Upon hearing that his son-in-law had been defeated and drowned by Vandin, Uddalaka told his daughter Sujata, ‘You must keep this a secret from Ashtavakra.’ So she kept it a secret, and Ashtavakra was born unaware of the matter. He considered Uddalaka as his father and Swetaketu as his brother. When Ashtavakra turned twelve, one day Swetaketu saw him sitting on their father's lap. He pulled his hand and said to Ashtavakra as he began to cry, ‘That is not your father's lap.’ This harsh remark struck Ashtavakra deeply and hurt him profoundly. He went home and asked his mother, ‘Where is my father?’ Sujata, distressed by his question and fearing a curse, revealed everything that had happened. That night, the Brahmana said to his uncle Swetaketu, ‘Let’s go to King Janaka’s sacrifice, where many wonderful things will be seen. We shall listen to the debates among the Brahmanas and enjoy great food. Our knowledge will also grow. The recitation of the sacred Vedas is sweet to hear and brings blessings.’ So, both uncle and nephew attended the grand sacrifice of King Janaka. When they were turned away at the entrance, Ashtavakra met the king and spoke the following words."
SECTION CXXXIII
“Ashtavakra said, ‘When no Brahmana is met with on the way, the way belongeth to the blind, the deaf, the women, carriers of burden, and the king respectively. But when a Brahmana is met with on the way, it belongeth to him alone.’ Thereupon the king said, ‘I give the privilege to enter. Do thou, therefore, go in by whatever way thou likest. No fire ever so small is to be slighted. Even Indra himself boweth unto the Brahmanas.’ At this Ashtavakra said, ‘We have come, O ruler of men, to witness thy sacrificial ceremony and our curiosity, O king, is very great. And we have come here as guests. We want the permission of thy order (to enter). And, O son of Indradyumna, we have come, desirous of seeing the sacrifice, and to meet king Janaka and speak to him. But thy warder obstructs us and for this our anger burneth us like fever.’ The warder said, ‘We carry out the orders of Vandin. Listen to what I have to say. Lads are not permitted to enter here and it is only the learned old Brahmanas that are allowed to enter.’ Ashtavakra said. ‘If this be the condition, O warder, that the door is open to those only that are old, then we have a right to enter. We are old and we have observed sacred vows and are in possession of energy proceeding from the Vedic lore. And we have served our superiors and subdued our passions—and have also won proficiency in knowledge. It is said that even boys are not to be slighted,—for a fire, small though it be, burneth on being touched.’ The warder replied, ‘O young Brahmana, I consider you a boy, and therefore recite, if you know, the verse demonstrating the existence of the Supreme Being, and adored by the divine sages, and which, although composed of one letter, is yet multifarious. Make no vain boast. Learned men are really very rare.’ Ashtavakra said, ‘True growth cannot be inferred from the mere development of the body, as the growth of the knots of the Salmali tree cannot signify its age. That tree is called full-grown which although slender and short, beareth fruits. But that which doth not bear fruits, is not considered as grown.’ The warder said, ‘Boys receive instruction from the old and they also in time grow old. Knowledge certainly is not attainable in a short time. “Wherefore then being a child, dost thou talk like an old man?’ Then Ashtavakra said, ‘One is not old because his head is gray. But the gods regard him as old who, although a child in years, is yet possessed of knowledge. The sages have not laid down that a man’s merit consists in years, or gray hair, or wealth, or friends. To us he is great who is versed in the Vedas. I have come here, O porter, desirous of seeing Vandin in the court. Go and inform king Janaka, who hath a garland of lotuses on his neck, that I am here. Thou shalt to-day see me enter into a dispute with the learned men, and defeat Vandin in a controversy. And when others have been silenced, the Brahmanas of matured learning and the king also with his principal priests, bear witness to the superior or the inferior quality of my attainments.’ The warder said, ‘How canst thou, who art but in thy tenth year, hope to enter into this sacrifice, into which learned and educated men only are admitted? I shall, however, try some means for thy admittance. Do thou also try thyself’. Ashtavakra then addressing the king said, ‘O king, O foremost of Janaka’s race, thou art the paramount sovereign and all power reposeth in thee. In times of old, king Yayati was the celebrator of sacrifices. And in the present age, thou it is that art performer thereof. We have heard that the learned Vandin, after defeating (in controversy) men expert in discussion, causeth them to be drowned by faithful servants employed by thee. Hearing this, I have come before these Brahmanas, to expound the doctrine of the unity of the Supreme Being. Where is now Vandin? Tell me so that I may approach him, and destroy him, even as the sun destroyeth the stars. Thereupon the king said, ‘Thou hopest, O Brahmana, to defeat Vandin, not knowing his power of speech. Can those who are familiar with his power, speak as thou dost? He hath been sounded by Brahmanas versed in the Vedas. Thou hopest to defeat Vandin, only because thou knowest not his powers (of speech). Many a Brahmana hath waned before him, even as the stars before the sun. Desirous of defeating him, people proud of their learning, have lost their glory on appearing before him, and have retired from his presence, without even venturing to speak with the members of the assembly.’ Ashtavakra said, ‘Vandin hath never entered into disputation with a man like myself, and it is for this only that he looketh upon himself as a lion, and goeth about roaring like one. But to-day meeting me he will lie down dead, even like a cart on the highway, of which the wheels have been deranged.’ The king said, ‘He alone is a truly learned man who understandeth the significance of the thing that hath thirty divisions, twelve parts twentyfour joints, and three hundred and sixty spokes.’ Ashtavakra said, ‘May that ever-moving wheel that hath twentyfour joints, six naves, twelve peripheries, and sixty spokes protect thee!19’ The king said, ‘Who amongst the gods beareth those two which go together like two mares (yoked to a car), and sweep like a hawk, and to what also do they give birth?’ Ashtavakra said, ‘May God, O king, forfend the presence of these two20 in thy house; aye, even in the house of thine enemies. He who appeareth, having for his charioteer the wind,21 begetteth them, and they also produce him.’ Thereupon the king said, ‘What is that doth not close its eyes even while sleeping; what is it that doth not move, even when born; what is it that hath no heart; and what doth increase even in its own speed?’ Ashtavakra said, ‘It is a fish22 that doth not close its eye-lids, while sleeping; and it is an a egg23 that doth not move when produced; it is stone24 that hath no heart; and it is a river25 that increase in its own speed.’
“Ashtavakra said, ‘When there's no Brahmana on the path, it belongs to the blind, the deaf, women, bearers of burdens, and the king. But when a Brahmana is on the path, it belongs only to him.’ The king then said, ‘I grant you permission to enter. So go in by whichever way you like. Even the smallest fire should not be underestimated. Even Indra himself bows to the Brahmanas.’ Ashtavakra replied, ‘We have come, O ruler of men, to witness your sacrificial ceremony, and our curiosity, O king, is very strong. We are here as guests. We seek your permission to enter. O son of Indradyumna, we wish to see the sacrifice and meet king Janaka to speak with him. But your gatekeeper is blocking us, and our anger burns like a fever.’ The gatekeeper said, ‘We carry out the orders of Vandin. Listen to what I say. Young ones are not allowed to enter here; only learned, older Brahmanas may come in.’ Ashtavakra said, ‘If the condition is that only old ones can enter, then we have the right to come in. We are old enough, have observed sacred vows, and possess the energy from Vedic knowledge. We have served our elders, controlled our desires, and gained proficiency in understanding. It is said that even children should not be underestimated, for even a small fire burns when it is touched.’ The gatekeeper replied, ‘O young Brahmana, I consider you a child. So recite, if you know, the verse that demonstrates the existence of the Supreme Being, revered by the divine sages, which, though composed of one letter, is still diverse. Don’t make empty boasts. Truly learned men are very rare.’ Ashtavakra replied, ‘Real growth cannot just be measured by the size of the body, just as the growth of the knots on the Salmali tree doesn’t indicate its age. A tree is considered mature if, although it may be slender and short, it bears fruit. But a tree that doesn’t bear fruit isn’t seen as mature.’ The gatekeeper said, ‘Boys learn from the old, and they too will grow old with time. Knowledge certainly cannot be gained instantly. So why, being a child, do you speak like an old man?’ Ashtavakra responded, ‘A person isn’t old just because their hair is gray. The gods see someone as old if, even as a child in years, they are filled with knowledge. The wise say that a person’s worth is not determined by age, gray hair, wealth, or friends. To us, the great person is one who is knowledgeable in the Vedas. I have come here, O gatekeeper, seeking your permission to see Vandin in the court. Go and tell king Janaka, who wears a garland of lotuses, that I am here. Today, you will see me engage in a debate with the learned men and defeat Vandin in a controversy. When others are silenced, the Brahmanas with mastered knowledge and the king with his chief priests will witness the superiority or inferiority of my achievements.’ The gatekeeper said, ‘How can you, who are just ten years old, hope to enter this sacrifice, which is only open to learned and educated individuals? I will, however, try to find a way for your admission. You should also make an effort.’ Ashtavakra then turned to the king and said, ‘O king, O foremost of Janaka’s lineage, you are the supreme sovereign and all authority rests with you. In the past, king Yayati was known for performing sacrifices, and in this age, it is you who continues this tradition. We have heard that the learned Vandin, after defeating knowledgeable men in arguments, causes them to be drowned by loyal servants of yours. Upon hearing this, I have come before these Brahmanas to clarify the doctrine of the unity of the Supreme Being. Where is Vandin now? Tell me so I may approach him and vanquish him, just as the sun destroys the stars.’ The king replied, ‘You hope, O Brahmana, to defeat Vandin without knowing his eloquence. Can those who understand his skill speak as you do? He has been evaluated by Brahmanas who are well-versed in the Vedas. You aspire to outdo Vandin only because you do not comprehend his abilities. Many a Brahmana has faded before him, just like the stars before the sun. Those proud of their knowledge have sought to challenge him, only to lose their prestige upon facing him and withdraw without even attempting to engage with the assembly.’ Ashtavakra said, ‘Vandin has never engaged in debate with someone like me, and that's why he thinks of himself as a lion, roaring as he goes. But meeting me today, he will fall, just as a cart on the road would if its wheels were broken.’ The king said, ‘He alone is truly knowledgeable who understands the meaning of that which has thirty divisions, twelve parts, twenty-four joints, and three hundred sixty spokes.’ Ashtavakra replied, ‘May that ever-moving wheel with twenty-four joints, six hubs, twelve peripheries, and sixty spokes protect you!19’ The king asked, ‘Which of the gods carries those two that go together like two mares yoked to a cart, sweeping like a hawk, and what do they give birth to?’ Ashtavakra replied, ‘May God, O king, keep those two20 far from your home; yes, even from the house of your enemies. He who appears, with the wind as his charioteer,21 creates them, and they in turn generate him.’ The king then asked, ‘What does not close its eyes even while sleeping; what does not move, even when born; what has no heart; and what increases even in its own speed?’ Ashtavakra answered, ‘It is a fish22 that does not shut its eyelids while sleeping; it is an egg23 that does not move when laid; it is a stone24 that has no heart; and it is a river25 that increases in its own flow.’
“The king said, ‘It seemeth, O possessor of divine energy, that thou art no human being. I consider thee not a boy, but a matured man; there is no other man who can compare with thee in the art of speech. I therefore give thee admittance. There is Vandin.’”
“The king said, ‘It seems, O possessor of divine energy, that you are not a human being. I see you not as a boy, but as a grown man; no one else can compare to you in the skill of speaking. Therefore, I welcome you in. There is Vandin.’”
SECTION CXXXIV
“Ashtavakra said, ‘O king, O leader of fierce legions, in this assembly of monarchs of unrivalled power who have met together, I am unable to find out Vandin, chief of the controversialists. But I am searching for him, even as one doth for a swan on a vast expanse of water. O Vandin, thou regardest thyself as the foremost of controversialists. When though wilt engage with me in staking, thou wilt not be able to flow like the current of a river. I am like a full-flaming fire. Be silent before me, O Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape unstung, after trampling on the head of a venomous snake, licking the corners of its mouth with its tongue, and who hath been hurt by thy foot. That weak man who, in pride of strength, attempts to strike a blow at a mountain, only gets his hands and nails hurt, but no wound is left on the mountain itself. As the other mountains are inferior to the Mainaka, and as calves are inferior to the ox, so are all other kings of the earth inferior to the lord of Mithila. And as Indra is the foremost of celestials, and as the Ganga is the best of rivers, so thou alone art, O king, the greatest of monarchs. O king, cause Vandin to be brought to my presence.’
“Ashtavakra said, ‘O king, O leader of fierce armies, in this gathering of powerful monarchs who have come together, I can’t find Vandin, the leader of the debaters. But I’m looking for him, just like one searches for a swan on a vast body of water. O Vandin, you see yourself as the best of debaters. When you engage with me in this challenge, you won’t be able to flow like a river. I am like a blazing fire. Be quiet before me, O Vandin! Don’t poke a sleeping tiger. Know that you won’t escape unscathed after stepping on the head of a poisonous snake, licking the corners of its mouth with your tongue, after you’ve hurt it with your foot. That feeble man who, out of pride in his strength, tries to hit a mountain only ends up hurting his hands and nails, but the mountain remains untouched. Just as all other mountains are lesser than Mainaka, and calves are lesser than the ox, so are all other kings on earth lesser than the lord of Mithila. And just as Indra is the king of the gods, and the Ganga is the finest of rivers, so you alone, O king, are the greatest of monarchs. O king, have Vandin brought to me.’”
“Lomasa said, ‘Saying this, O Yudhishthira, wroth with Vandin, Ashtavakra thus thundered in the assembly, and addressed him in these words, ‘Do thou answer my questions, and I shall answer thine.’ Thereat Vandin said, ‘One only fire blazeth forth in various shapes; one only sun illumineth this whole world; one only hero, Indra, the lord of celestials, destroyeth enemies; and one only Yama is the sole lord of the Pitris.26 Ashtavakra said, ‘The two friends, Indra and Agni, ever move together; the two celestial sages are Narada and Parvata; twins are the Aswinikumaras; two is the number of the wheels of a car; and it is as a couple that husband and wife live together, as ordained by the deity.‘27 Vandin said, ‘Three kinds of born beings are produced by acts; the three Vedas together perform the sacrifice, Vajapeya; at three different times, the Adhwaryus commence sacrificial rites; three is the number of words: and three also are the divine lights.‘28 Ashtavakra said, ‘Four are the Asramas of the Brahmanas; the four orders perform sacrifices; four are the cardinal points; four is the number of letters; and four also, as is ever known, are the legs of a cow.‘29 Vandin said, ‘Five is the number of fires; five are the feet of the metre called Punki; five are the sacrifices; five locks, it is said in the Vedas, are on the heads of the Apsaras; and five sacred rivers are known in the world.‘30 Ashtavakra said. ‘Six cows, it is asserted by some, and paid as a gratuity on the occasion of establishing the sacred fire; six are the seasons belonging to the wheel of time; six is the number of the senses; six stars constitute the constellation Kirtika; and six, it is found in all the Vedas, is the number of the Sadyaska sacrifice.‘31 Vandin said, ‘Seven is the number of the domesticated animals; seven are the wild animals; seven metres are used in completing a sacrifice; seven are the Rishis, seven forms of paying homage are extant (in the world); and seven, it is known, are the strings of the Vina.‘32 Ashtavakra said, ‘Eight are the bags containing a hundred fold; eight is the number of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we hear, are amongst the celestials; and eight are the angles of yupa (stake), in all sacrificial rites.‘33 Vandin said, ‘Nine is the number of the mantras used in kindling the fire in sacrifices to the Pitris; nine are the appointed functions in the processes of creation; nine letters compose the foot of the metre, Vrihati; and nine also is ever the number of the figures (in calculation).‘34 Ashtavakra said, ‘Ten is said to be the number of cardinal points, entering into the cognition of men in this world; ten times hundred make up a thousand; ten is the number of months, during which women bear; and ten are the teachers of true knowledge, and ten, the haters thereof, and ten again are those capable of learning it.‘35 Vandin said, ‘Eleven are the objects enjoyable by beings; eleven is the number of the yupas; eleven are the changes of the natural state pertaining to those having life; and eleven are the Rudras among the gods in heaven.‘36 Ashtavakra said, Twelve months compose the year; twelve letters go to the composition of a foot of the metre called Jagati; twelve are the minor sacrifices; and twelve, according to the learned, is the number of the Adityas.‘37 Vandin said, ‘The thirteenth lunar day is considered the most auspicious; thirteen islands exist on earth.38
Lomasa said, “Saying this, O Yudhishthira, angry with Vandin, Ashtavakra spoke loudly in the assembly and addressed him with these words, ‘Answer my questions, and I will answer yours.’ Vandin replied, ‘There is one fire that burns in different forms; one sun that lights up the entire world; one hero, Indra, the king of the gods, who defeats enemies; and one Yama, who is the sole ruler of the ancestors.26 Ashtavakra said, ‘Indra and Agni, the two friends, always move together; the two divine sages are Narada and Parvata; the Aswinikumaras are twins; two is the number of wheels on a chariot; and it is as a couple that husband and wife live together, as ordained by the divine.‘27 Vandin said, ‘Three types of beings come from actions; the three Vedas together perform the sacrifice, Vajapeya; the Adhwaryus begin sacrificial rites at three different times; three is the number of words; and three are the divine lights.‘28 Ashtavakra said, ‘There are four asramas for the Brahmanas; the four orders perform sacrifices; there are four cardinal directions; four is the number of letters; and four, as is well-known, are the legs of a cow.‘29 Vandin said, ‘Five is the number of fires; five are the feet of the meter called Punki; five are the sacrifices; five locks, as mentioned in the Vedas, are found on the heads of the Apsaras; and five sacred rivers are recognized in the world.‘30 Ashtavakra said, ‘Some say six cows should be given as a gratuity when establishing the sacred fire; there are six seasons associated with the wheel of time; six is the number of senses; six stars make up the Kirtika constellation; and six, as stated in all the Vedas, is the number of the Sadyaska sacrifice.‘31 Vandin said, ‘Seven is the number of domesticated animals; seven are the wild animals; seven meters are used to complete a sacrifice; there are seven Rishis, and seven forms of paying homage exist in the world; and seven are the strings of the Vina.‘32 Ashtavakra said, ‘Eight are the bags that hold a hundred-fold; eight is the number of legs of the Sarabha, which preys on lions; eight Vasus, as we hear, are among the celestials; and eight are the angles of yupa (stake) in all sacrificial rites.‘33 Vandin said, ‘Nine is the number of mantras used to kindle the fire in sacrifices for the ancestors; nine are the designated roles in the creation process; nine letters form the foot of the meter, Vrihati; and nine is also the number of figures (in calculations).‘34 Ashtavakra said, ‘Ten is said to be the number of cardinal points that people acknowledge in this world; ten times one hundred equals a thousand; ten is the number of months that women carry; and ten are the teachers of true knowledge, and ten are those who hate it, and ten again are those capable of learning it.‘35 Vandin said, ‘Eleven are the things enjoyed by beings; eleven is the number of the yupas; eleven are the changes in the natural state of living beings; and eleven are the Rudras among the gods in heaven.‘36 Ashtavakra said, ‘Twelve months make up a year; twelve letters make a foot of the meter called Jagati; twelve are the minor sacrifices; and twelve, according to the learned, are the number of the Adityas.‘37 Vandin said, ‘The thirteenth lunar day is considered the most auspicious; thirteen islands exist on earth.38”
Lomasa said, ‘Having proceeded thus far, Vandin stopped. Thereupon Ashtavakra supplied the latter half of the sloka. Ashtavakra said, ‘Thirteen sacrifices are presided over by Kesi; and thirteen are devoured by Atichhandas, (the longer metres) of the Veda.39 And seeing Ashtavakra speaking and the Suta’s son silent, and pensive, and with head downcast, the assembly broke into a long uproar. And when the tumult thus arose in the splendid sacrifice performed by king Janaka, the Brahmanas well pleased, and with joined hands, approached Ashtavakra, and began to pay him homage.’
Lomasa said, “After going this far, Vandin paused. Then Ashtavakra added the second part of the verse. Ashtavakra stated, ‘Kesi oversees thirteen sacrifices, and Atichhandas (the longer metres) of the Veda consumes thirteen in total.39 When the assembly saw Ashtavakra speaking while the Suta’s son remained silent, thoughtful, and with his head lowered, they erupted into a loud commotion. As the noise grew in the grand sacrifice being held by King Janaka, the Brahmanas, pleased and with their hands joined, approached Ashtavakra to honor him.”
“Thereupon Ashtavakra said, ‘Before this, this man, defeating the Brahmanas in controversy, used to cast them into water. Let Vandin today meet with the same fate. Seize him and drown him in water.’ Vandin said. ‘O Janaka, I am the son of king Varuna. Simultaneously with thy sacrifice, there also hath commenced a sacrifice extending over twelve years. It is for this that I have despatched the principal Brahmanas thither. They have gone to witness Varuna’s sacrifice. Lo! there they are returning. I pay homage to the worshipful Ashtavakra, by whose grace to-day I shall join him who hath begot me.’
“Thereupon Ashtavakra said, ‘Previously, this man would defeat the Brahmanas in debates and throw them into the water. Let Vandin meet the same fate today. Capture him and drown him.’ Vandin replied, ‘O Janaka, I am the son of King Varuna. At the same time as your sacrifice, a sacrifice lasting twelve years has also begun. That’s why I sent the main Brahmanas there. They’ve gone to witness Varuna’s sacrifice. Look! Here they come back now. I pay my respects to the revered Ashtavakra, by whose grace I will join my father today.’”
“Ashtavakra said, ‘Defeating the Brahmanas either by words or subtlety. Vandin had cast them into the waters of the sea. (That Vedic truth which he had suppressed by false arguments), have I to-day rescued by dint of my intellect. Now let candid men judge. As Agni, who knoweth the character of both the good and the bad, leaveth unscorched by his heat the bodies of those whose designs are honest, and is thus partial to them, so good men judge the assertions of boys, although lacking the power of speech, and are favourably disposed towards them. O Janaka, thou hearest my words as if thou hast been stupefied in consequence of having eaten the fruit of the Sleshmataki tree. Or flattery hath robbed thee of thy sense, and for this it is that although pierced by my words as an elephant (by the hook), thou hearest them not.’
“Ashtavakra said, 'By either words or cleverness, Vandin managed to defeat the Brahmanas, throwing them into the depths of the sea. Today, I have rescued the Vedic truth he buried under false arguments through my intellect. Now let honest people judge. Just as Agni, who knows the nature of both the good and the bad, leaves the bodies of those with honest intentions unharmed by his flames, good people assess the claims of young ones, even when they lack eloquence, and are sympathetic towards them. O Janaka, you listen to my words as if you’ve been dazed after eating the fruit of the Sleshmataki tree. Or perhaps flattery has clouded your judgment, which is why, even though my words pierce you like a hook does an elephant, you do not seem to hear them.'”
“Janaka said, ‘Listening to thy words, I take them to be excellent and superhuman. Thy form also standeth manifest as superhuman. As thou hast to-day defeated Vandin in discussion, I place even him at thy disposal.’ Ashtavakra said, ‘O king, Vandin remaining alive, will not serve any purpose of mine. If his father be really Varuna, let him be drowned in the sea.’
“Janaka said, ‘Listening to your words, I find them to be exceptional and beyond human capability. Your form also clearly appears to be extraordinary. Since you have defeated Vandin in the debate today, I offer him to you.’ Ashtavakra replied, ‘O king, Vandin’s survival will not benefit me at all. If his father is really Varuna, let him be drowned in the sea.’”
Vandin said, ‘I am King Varuna’s son. I have no fear (therefore) in being drowned. Even at this moment. Ashtavakra shall see his long-lost sire, Kahoda.’
Vandin said, ‘I am the son of King Varuna. I have no fear of drowning. Even right now, Ashtavakra will see his long-lost father, Kahoda.’
“Lomasa said, ‘Then rose before Janaka all the Brahmanas, after having been duly worshipped by the magnanimous Varuna. Kahoda said, ‘It is for this, O Janaka, that men pray for sons, by performing meritorious acts. That in which I had failed hath been achieved by my son. Weak persons may have sons endued with strength; dunces may have intelligent sons; and the illiterate may have sons possessed of learning.’ Vandin said, ‘It is with thy sharpened axe, O monarch, that even Yama severeth the heads of foes. May prosperity attend thee! In this sacrifice of king Janaka, the principal hymns relating to the Uktha rites are being chanted, and the Soma juice also is being adequately quaffed. And the gods themselves, in person, and with cheerful hearts, are accepting their sacred shares.’
“Lomasa said, ‘Then all the Brahmanas stood before Janaka after being properly honored by the generous Varuna. Kahoda said, ‘This is why people pray for sons by doing good deeds. What I could not achieve has been accomplished by my son. Weak individuals can have strong sons; slow learners can have smart sons; and those who are uneducated can have learned sons.’ Vandin said, ‘It is with your sharp axe, O king, that even Yama cuts off the heads of enemies. May good fortune be with you! In this sacrifice of King Janaka, the main hymns related to the Uktha rites are being sung, and the Soma juice is being generously consumed. Even the gods themselves are personally and joyfully accepting their sacred portions.’”
“Lomasa said, ‘When in enhanced splendour, the Brahmanas had risen up, Vandin, taking king Janaka’s permission, entered into the waters of the sea. And then Ashtavakra worshipped his father, and he himself also was worshipped by the Brahmanas. And having thus defeated the Suta’s son.40 Ashtavakra returned to his own excellent hermitage, in company with his uncle. Then in the presence of his mother, his father addressed him, saying, ‘(O son), thou speedily enter into this river, Samanga.’ And accordingly, he entered (into the water). (And as he plunged beneath the water), all his (crooked) limbs were immediately made straight. And from that day that river came to be called Samanga and she became invested with the virtues of purifying (sins). He that shall bathe in her, will be freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers and wife descend to the river, and perform thy ablutions. O Kunti’s son, O scion of the Ajamidha race, living happily and cheerfully at this place together with thy brothers and the Brahmanas, thou wilt perform with me other acts of merit, being intent upon good deeds.’”
“Lomasa said, ‘When the Brahmanas were in their enhanced glory, Vandin, after getting permission from King Janaka, stepped into the sea. Then Ashtavakra worshipped his father, and he himself was also honored by the Brahmanas. Having defeated the Suta’s son, Ashtavakra went back to his wonderful hermitage with his uncle. In front of his mother, his father said to him, ‘(O son), quickly enter this river, Samanga.’ So he stepped into the water. As he submerged, all his crooked limbs were instantly made straight. From that day on, the river was named Samanga and was blessed with the ability to purify sins. Anyone who bathes in it will be freed from their sins. Therefore, O Yudhishthira, you and your brothers and wife should go down to the river and perform your ablutions. O son of Kunti, O scion of the Ajamidha lineage, living happily and joyfully here with your brothers and the Brahmanas, you will join me in performing more good deeds, focused on virtuous actions.’”
SECTION CXXXV
“Lomasa said, ‘Here, O king, is visible the river Samanga, whose former name was Madhuvila, and yonder is the spot named Kardamila, the bathing place of Bharata. The lord of Sachi, when fallen into misery in consequence of having slain Vritra, became freed from his sin, by performing his ablutions in this Samanga. Here, O bull among men, is the spot where the Mainaka mountain hath sunk into the interior of the earth; and it is hence called Vinasana. For obtaining sons, here Aditi in days of yore had cooked that celebrated food, (presided over by the Supreme Being). O ye bulls among men, ascended this lofty mountain and put an end to your inglorious misery unworthy to be uttered. Here, O king, before thee is the Kanakhala range, the favourite resort of sages. ‘And yonder is the mighty river Ganga. Here, in ancient times, the holy sage Sanatkumara attained ascetic success. O scion of the Ajamidha race, by performing thy ablutions here in this river, thou wilt be freed from all thy sins. O son of Kunti, do thou together with thy ministers, touch (the waters) of this lake called Punya, and this mountain Bhrigutunga and also (the water of) these two rivers, called Tushniganga. Here, O Kunti’s son, appeareth the hermitage of the sage Sthulasiras. Resign here thy anger and sense of self-importance. There, O son of Pandu, is seen the beautiful hermitage of Raivya, where perished Bharadwaja’s son, Yavakari, profound in Vedic lore.’”
“Lomasa said, ‘Look, O king, here is the river Samanga, which used to be called Madhuvila, and over there is the place called Kardamila, the bathing spot of Bharata. The lord of Sachi, after feeling miserable for killing Vritra, washed away his sin by bathing in this Samanga. Here, O strongest of men, is where the Mainaka mountain sank into the earth, and that's why it’s called Vinasana. Long ago, Aditi cooked a famous dish here for having sons (with the Supreme Being overseeing it). O you strongest of men, climb this tall mountain and end your shameful misery that shouldn’t even be spoken of. Here, O king, in front of you is the Kanakhala range, a favorite spot for sages. And over there is the mighty river Ganga. In ancient times, the holy sage Sanatkumara achieved great success in asceticism here. O descendant of Ajamidha, by bathing in this river, you will be freed from all your sins. O son of Kunti, you and your ministers should touch the waters of this sacred lake called Punya, and this mountain Bhrigutunga, and also the waters of these two rivers, Tushniganga. Here, O son of Kunti, is the hermitage of the sage Sthulasiras. Let go of your anger and arrogance here. There, O son of Pandu, is the beautiful hermitage of Raivya, where Bharadwaja’s son, Yavakari, who was deep in Vedic knowledge, met his end.’”
“Yudhishthira said, ‘How did the mighty sage, Yavakri, son of the ascetic Bharadwaja, acquire profundity in the Vedas? And how also did he perish? I am anxious to hear all this, just as it happened. I take delight in listening to the narration of the deeds of god-like men.’”
“Yudhishthira said, ‘How did the great sage, Yavakri, son of the ascetic Bharadwaja, gain such deep knowledge of the Vedas? And how did he meet his end? I’m eager to hear all of this, just as it occurred. I enjoy listening to stories about the deeds of extraordinary people.’”
“Lomasa said, ‘Bharadwaja and Raivya were two friends. And they dwelt here, ever taking the greatest pleasure in each other’s company. Now, Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O Bharata’s son, had an only son, named Yavakri. Raivya and his two sons were versed in the Vedas, while Bharadwaja practised asceticism. But, O son of Bharata, from their boyhood, the friendship subsisting between those two was unequalled. O sinless one, the highspirited Yavakri finding that his father, who practised asceticism, was slighted by the Brahmanas, while Raivya with his sons was greatly respected by them, was overwhelmed with sorrow, and became sore aggrieved. Thereupon, O son of Pandu, he entered upon severe austerities, for (obtaining) a knowledge of the Vedas. And he exposed his body to a flaming fire. By thus practising the most rigid austerities, he caused anxiety in the mind of Indra. Then Indra, O Yudhishthira, went to him and addressed him saying, ‘Wherefore, O sage, hast thou become engaged in practising such rigid austerities?’ Yavakri said, ‘O thou adored of celestial hosts, I am practising severe penances, because I wish that such a knowledge of the Vedas as hath never been acquired by any Brahmana whatever, may be manifest unto me. O conqueror of Paka, these endeavours of mine have been for Vedic lore. O Kausika, by the force of my asceticism. I purpose to obtain all sorts of knowledge. O lord, a knowledge of the Vedas as learnt through teachers, is acquired in a long time. Therefore, (with the view of attaining in short time a proficiency in the Vedas), I have put forth these high endeavours.’ Indra said, ‘O Brahmana sage, the way that thou hast adopted is not the proper way. What for, O Brahamana, wilt thou destroy thyself? Go and learn from the lips of a preceptor.’
Lomasa said, "Bharadwaja and Raivya were two friends who lived here, always enjoying each other's company. Raivya had two sons named Arvavasu and Paravasu, while Bharadwaja had an only son named Yavakri. Raivya and his sons were well-versed in the Vedas, while Bharadwaja focused on asceticism. From their childhood, the bond between these two was unmatched. Yavakri, seeing that his father, who practiced asceticism, was looked down upon by the Brahmanas while Raivya and his sons were highly respected, became very upset and distressed. So, he decided to undertake severe austerities to gain knowledge of the Vedas. He exposed his body to blazing fire. By practicing such intense austerities, he caused worry in Indra's mind. Then Indra went to him and asked, 'Why, O sage, are you engaging in such harsh austerities?' Yavakri replied, 'O revered one of the celestial beings, I am undergoing tough penances because I want to attain knowledge of the Vedas that no Brahmana has ever achieved. O conqueror of Paka, my efforts are focused on acquiring Vedic knowledge. O Kausika, through my ascetic practices, I aim to gain all kinds of knowledge. O lord, knowledge of the Vedas learned from teachers takes a long time. Therefore, in order to master the Vedas quickly, I have undertaken these intense efforts.' Indra said, 'O Brahmana sage, the path you have chosen is not the right one. Why, O Brahmana, would you destroy yourself? Go and learn from a teacher.'"
“Lomasa said, ‘O son of Bharata, having said this, Sakra went away, and Yavakri of immeasurable energy, once more directed his attention to asceticism. O king, we have heard that carrying on severe austerities he again greatly agitated Indra. And the god Indra, slayer of Vala, again came unto that great sage, who was engaged in austere penances; and forbade him, saying, Thou art striving with the object that Vedic lore may be manifest unto thee as well as unto thy father; but thy exertions can never be successful, nor is this act of thine well-advised.’ Yavakri said, ‘O lord of the celestials, if thou wilt not do for me what I want, I shall, observing stricter vows, practise still severer penances. O lord of celestials! know that if thou do not fulfil all my desires, I shall then cut off my limbs and offer them as a sacrifice into a blazing fire.’
“Lomasa said, ‘O son of Bharata, after saying this, Sakra left, and Yavakri, full of energy, once again focused on his ascetic practices. O king, we’ve heard that by performing intense austerities, he stirred up Indra once more. And the god Indra, slayer of Vala, came to that great sage, who was deep in his penances, and warned him, saying, ‘You are trying to achieve according to Vedic knowledge for yourself and your father; however, your efforts will never succeed, nor is what you're doing wise.’ Yavakri replied, ‘O lord of the celestials, if you won’t help me with what I desire, I will undertake even stricter vows and practice even harsher penances. O lord of the celestials! know that if you do not fulfill all my wishes, I will cut off my limbs and offer them as a sacrifice in a blazing fire.’”
“Lomasa said, ‘Knowing the determination of that high-souled sage, the sagacious Indra reflected and hit upon some expedient to dissuade him. Then Indra assumed the guise of an ascetic Brahmana, hundreds of years old, and infirm, and suffering from consumption. And he fell to throwing up a dam with sands, at that spot of the Bhagirathi to which Yavakri used to descend for performing ablutions. Because Yavakri, chief of the Brahmanas, paid no heed to Indra’s words, the latter began to fill the Ganga with sands. And without cessation, he threw handfuls of sand into the Bhagirathi, and began to construct the dam attracting the notice of the sage. And when that bull among the sages, Yavakri, saw Indra thus earnestly engaged in constructing the dam, he broke into laughter, and said the following words, ‘What art thou engaged in, O Brahmana, and what is thy object? Why dost thou, for nothing, make this mighty endeavour?’ Indra said, ‘I am trying, O my son, to dam the Ganga so that there may be a commodious passage. People experience considerable difficulty in crossing and recrossing (the river) by boat.’ Yavakri said, ‘O thou of ascetic wealth, thou canst not dam up this mighty current. O Brahmana, desist from, what is impracticable, and take up something that is practicable.’ Indra said, ‘O sage, I have imposed on myself this heavy task, even as, for obtaining a knowledge of the Vedas, thou hast begun these penances, which can never be fruitful.’ Yavakri said, ‘If, O chief of the celestials, those efforts of mine be fruitless, even as those of thy own, then, O lord of heavenly hosts, be thou pleased to do for me what is practicable. Vouchsafe unto me boons whereby I may excel other men.’
Lomasa said, “Understanding the resolve of that wise sage, the clever Indra thought of a way to change his mind. Then Indra took on the appearance of an ancient, frail ascetic Brahmana suffering from a wasting illness. He started to build a dam with sand at the spot on the Bhagirathi where Yavakri used to go for his rituals. Since Yavakri, the leader of the Brahmanas, ignored Indra’s words, Indra began to fill the Ganga with sand. Without stopping, he tossed handfuls of sand into the Bhagirathi and worked on the dam to get the sage's attention. When that extraordinary sage, Yavakri, saw Indra diligently constructing the dam, he laughed and said, 'What are you doing, O Brahmana, and what is your goal? Why are you making such a big effort for nothing?' Indra replied, 'I’m trying, my son, to dam the Ganga so that there will be an easier way to cross. People have a lot of trouble getting across the river by boat.' Yavakri responded, 'O you of great spiritual wealth, you cannot stop this powerful current. O Brahmana, give up what is impossible and take on something feasible.' Indra said, 'O sage, I have taken on this heavy task, just as you have begun your penances to learn the Vedas, which may never succeed.' Yavakri said, 'If, O chief of the gods, my efforts are as futile as yours, then, O lord of the celestial beings, please do something for me that is achievable. Grant me boons that will allow me to surpass others.'”
“Lomasa said ‘Then Indra granted boons, as was prayed for by the mighty ascetic, Indra said, ‘As thou desirest, the Vedas will be manifest unto thee, yea—even unto thy father. And all thy other desires will also be fulfilled. Return home, O Yavakri.’
“Lomasa said, ‘Then Indra granted blessings, as requested by the powerful ascetic. Indra said, ‘As you wish, the Vedas will be revealed to you, even to your father. And all your other wishes will also be fulfilled. Go back home, O Yavakri.’”
“Having thus obtained the object of his desire, Yavakri came unto his father and said, The Vedas, O father, will be manifest unto thee as well as unto myself and I have obtained boons whereby we shall excel all men.’ Thereat Bharadwaja said, ‘O my son, as thou hast obtained the objects of thy desire, thou wilt be proud. And when thou art puffed up with pride and hast also become uncharitable, destruction will soon overtake thee. O my son, there is a current anecdote narrated by the gods. In ancient times, O son, there lived a sage named Valadhi, possessed of great energy. And in grief for the death of a child, he practised the severest penances to have a child that should be immortal. And he obtained a son even as he desired. But the gods, though very favourably disposed (towards him), did not yet make his son immortal like unto the gods. They said, ‘On condition can a mortal being be made immortal. Thy son’s life, however, shall depend on some instrumental cause.’ Thereupon, Valadhi said, ‘O chiefs of the celestials, these mountains have been existing eternally, and indestructible, let them be the instrumental cause of my son’s life. Afterwards a son was born to the sage, named Medhavi. And he was of a very irritable temper. And hearing of (the incident of his birth), he grew haughty, and began to insult the sages. And he ranged over the earth, doing mischief to the munis. And one day, meeting with the learned sage Dhannushaksha endued with energy. Medhavi maltreated him. Thereupon, the former cursed him, saying, ‘Be thou reduced to ashes.’ Medhavi, however, was not reduced to ashes. Then Dhannushaksha caused the mountain which was the instrumental cause of Medhavi’s life, to be shattered by buffaloes. And the boy perished, with the destruction of the instrumental cause of his life. And embracing his dead son, Medhavi’s father began to bewail his fate. Now hear from me, O my son, what was chanted by the sages conversant with the Vedas, when they found the sage mourning. A mortal on no condition whatever can overcome what hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering even the mountain by buffaloes. Thus young ascetics, puffed up with pride for having obtained boons, perish in a short time. Be thou not one of them. This Raivya, O my son, is possessed of great energy, and his two sons are like him. Therefore, be thou vigilant—so as never to approach him. O my son, Raivya is a great ascetic of an irritable temper. When angry, he can do thee harm. Yavakri said, ‘I shall do as thou biddest me. Of father, do thou not by any means entertain anxiety for that. Raivya deserveth my regard even as thou, my father.’ Having replied unto his father in these sweet words, Yavakri, fearing nothing and nobody, began to delight in wantonly offending other munis.”
“Having achieved what he wanted, Yavakri went to his father and said, 'The Vedas, Father, will be revealed to both you and me, and I have received blessings that will make us surpass all others.' Bharadwaja replied, 'My son, since you've gotten what you desired, you'll likely become arrogant. And when your pride swells and you become unkind, destruction will soon follow you. There's a story told by the gods that you should know. In ancient times, there was a sage named Valadhi, full of great energy. Grieving over the death of a child, he undertook severe penances to have an immortal child. And he did have a son, just as he wished. However, while the gods were well-disposed towards him, they did not grant his son immortality like theirs. They said, 'A mortal can only achieve immortality under certain conditions. However, your son's life will depend on some external factor.' Valadhi then suggested, 'Oh leaders of the celestial beings, these mountains have existed forever and are unbreakable; let them be the external factor for my son's life.' Subsequently, the sage had a son named Medhavi, who had a very bad temper. Learning about the way he was born, he became arrogant and started insulting other sages. He roamed the earth, causing trouble for the ascetics. One day, he encountered the wise sage Dhannushaksha, who was also powerful. Medhavi mistreated him, and in response, Dhannushaksha cursed him, saying, 'You will be reduced to ashes.' However, Medhavi didn't turn to ashes. Then Dhannushaksha had the mountain, the external factor for Medhavi’s life, shattered by buffaloes. With the destruction of that external factor, the boy perished. Embracing his dead son, Valadhi lamented his fate. Now listen, my son, to what the sages experienced when they saw the sage mourning. A mortal cannot escape what Fate has decreed. Look! Dhannushaksha was able to break even the mountain with buffaloes. Thus, young ascetics, swollen with pride for their boons, meet their end quickly. Do not become one of them. This Raivya, my son, is very powerful, and his two sons are just like him. Therefore, be cautious—never approach him. Raivya is a serious ascetic with a quick temper. When angry, he can cause you harm.' Yavakri replied, 'I will do as you say, Father. Please do not worry about that. Raivya deserves my respect just like you do, Father.' After saying these pleasant words to his father, Yavakri, fearing neither him nor anyone else, began to take pleasure in carelessly offending other sages.”
SECTION CXXXVI
“Lomasa said, ‘One day in the month of Chaitra, while fearlessly wandering at large, Yavakri approached the hermitage of Raivya. And O son of Bharata, in that beautiful hermitage, adorned with trees bearing blossoms, he happened to behold the daughter-in-law of Raivya, sauntering about like a Kinnara woman. And having lost his senses through passion, Yavakri shamelessly spake unto the bashful maiden, saying, ‘Be thou attached unto me.’ Thereupon, knowing his nature, and afraid of a curse, as well as thinking of Raivya’s power, she went unto him saying, ‘I agree.’ Then, O son of Bharata, taking him in private, she kept him chained. O conqueror of foes, returning to his hermitage, Raivya found his daughter-in-law, Paravasu’s wife, in tears. O Yudhishthira, thereat consoling her with soft words, he enquired of her as to the cause of her grief. Thereupon, the beautiful damsel told him all that Yavakri had said unto her, and what she also had cleverly said unto him. Hearing of this gross misbehaviour of Yavakri, the mind of the sage flamed up, and he waxed exceedingly wroth. And being thus seized with passion, the great sage of a highly irascible temper, tore off a matted lock of his hair, and with holy mantras, offered it as a sacrifice on the sacred fire. At this, there sprang out of it a female exactly resembling his daughter-in-law. And then he plucked another matted lock of his hair, and again offered it as a sacrifice into the fire. Thereupon sprang out of it a demon, terrible to behold, and having fierce eyes. Then those, two spake unto Raivya, saying, ‘What shall we do?’ Thereat, the angry sage said unto them, ‘Go and kill Yavakri.’ Then saying, ‘We shall do (as thou biddest)’—they two went away with the intention of slaying Yavakri. And with her charms, the female whom the large-hearted sage had created, robbed Yavakri of his sacred water-pot. Then with his uplifted spear the demon flew at Yavakri, when he had been deprived of his water-pot and rendered unclean. And seeing the demon approach with uplifted spear for the purpose of slaying him, Yavakri rose up all on a sudden and fled towards a tank. But finding it devoid of water, he hurried towards all the rivers. But they too were all dried up. And being obstructed again and again by the fierce demon, holding the spear, Yavakri in fright attempted to enter into the Agnihotra room of his father. But there, O king, he was repulsed by a blind Sudra warder, and he remained at the door, grasped by the man. And, finding Yavakri thus grasped by the Sudra, the demon hurled his spear at him, and thereupon he fell down dead, pierced in the heart. After slaying Yavakri, the demon went back to Raivya, and with the permission of that sage, began to live with the female.”
Lomasa said, "One day in the month of Chaitra, while wandering freely, Yavakri came across the hermitage of Raivya. And, oh son of Bharata, in that beautiful hermitage, decorated with blossoming trees, he saw Raivya's daughter-in-law walking around like a Kinnara woman. Overwhelmed by desire, Yavakri shamelessly told the shy young woman, 'You should be with me.' Understanding his intentions and fearing a curse, as well as considering Raivya’s strength, she went to him and said, 'I agree.' Then, oh son of Bharata, taking him aside, she kept him chained. Oh conqueror of foes, when Raivya returned to his hermitage, he found his daughter-in-law, Paravasu’s wife, in tears. Oh Yudhishthira, comforting her with gentle words, he asked her the reason for her sorrow. The beautiful young woman then shared everything Yavakri had said to her, along with her clever responses. Hearing about Yavakri's outrageous behavior, the sage's anger flared up, and he became extremely furious. Filled with passion, the great sage, known for his volatile temper, ripped off a matted lock of his hair and, using holy mantras, offered it as a sacrifice to the sacred fire. From that, a woman who looked exactly like his daughter-in-law appeared. Then he pulled out another matted lock of hair and offered it to the fire again. This time, a fearsome demon with fierce eyes emerged. The two beings spoke to Raivya, saying, 'What should we do?' The angry sage replied, 'Go and kill Yavakri.' They said, 'We will do as you command'—and they set off with the intention of slaying Yavakri. With her charms, the woman created by the generous sage stole Yavakri's sacred water-pot. Then, with his raised spear, the demon charged at Yavakri, who had been rendered unclean after losing his water-pot. Seeing the demon approach with the spear aimed at him, Yavakri suddenly got up and fled toward a pond. But finding it empty, he rushed to all the rivers. However, they too were all dried up. And being repeatedly blocked by the fierce demon wielding the spear, Yavakri, in fear, tried to enter his father's Agnihotra room. There, oh king, he was stopped by a blind Sudra guard, and he remained at the door, trapped by the man. Seeing Yavakri caught by the Sudra, the demon threw his spear at him, and he fell down dead, pierced in the heart. After killing Yavakri, the demon returned to Raivya and, with the sage's permission, started living with the woman."
SECTION CXXXVII
“Lomasa said, ‘O son of Kunti, Bharadwaja returned to his hermitage after performing the ritual duties of the day, and having collected the sacrificial fuel. And because his son had been slain, the sacrificial fires which used to welcome him everyday, did not on that day come forward to welcome him. And marking this change in the Agnihotra, the great sage asked the blind Sudra warder seated there, saying, ‘Why is it. O Sudra, that the fires rejoice not at sight of me? Thou too dost not rejoice as is thy wont. Is it all well with my hermitage? I hope that my son of little sense had not gone to the sage Raivya. Answer speedily, O Sudra, all these questions of mine. My mind misgiveth me.’ The Sudra said, ‘Thy son of little sense had gone to the sage Raivya, and therefore it is that lie lieth prostrate (on the ground), having been slain by a powerful demon. Being attacked by the Rakshasa, holding a spear, he attempted to force his way into this room, and I therefore barred his way with my arms. Then desirous of having water in an unclean state, as he stood hopeless, he was slain by the vehement Rakshasa, carrying a spear in his hand.’ On hearing from the Sudra of this great calamity, Bharadwaja, sorely afflicted with grief, began to lament, embracing his dead son. And he said, ‘O my son, it is for the good of the Brahmanas that thou didst practise penances, with the intention that the Vedas unstudied by any Brahmana whatever might be manifest unto thee. Thy behaviour towards the Brahmanas had always been for their good, and thou hadst also been innocent in regard to all creatures. But, alas! (at last) thou didst lapse into rudeness. I had prohibited thee, O my son, from visiting the residence of Raivya; but alas! to that very hermitage, (destructive to thee) as the god of death himself, Yama, didst thou repair. Evil-minded is that man, who, (knowing that I am an old man), and also that (Yavakri) was my only son, had given way to wrath. It is through the agency of Raivya that I have sustained the loss of my child. Without thee, O my son, I shall give up my life, the most precious thing in the world. In grief for the death of my son, I renounce my life; but this I say that Raivya’s eldest son shall in a short time kill him although he be innocent. Blessed are those to whom children have never been born, for they lead a happy life, without having to experience the grief (incident to the death of a child). Who in this world can be more wicked than those who from affliction, and deprived of their sense by sorrow consequent upon the death of a child, curse even their dearest friend! I found my son dead, and, therefore, have cursed my dearest friend. Ah! what second man can there be in this world, destined to suffer so grievous a misfortune!’ Having lamented long Bharadwaja cremated his son and then himself entered into a full-blazing fire.’”
"Lomasa said, 'O son of Kunti, Bharadwaja went back to his hermitage after completing his daily rituals and gathering the sacrificial fuel. But since his son had been killed, the sacrificial fires that usually welcomed him every day didn’t come forth to greet him that day. Noticing this change in the Agnihotra, the great sage asked the blind Sudra guard seated there, saying, ‘Why is it, O Sudra, that the fires do not rejoice at the sight of me? You too do not seem happy as you usually do. Is everything alright with my hermitage? I hope my simple-minded son didn’t go to the sage Raivya. Answer me quickly, O Sudra, these questions of mine. My mind is troubled.’ The Sudra replied, ‘Your simple-minded son went to the sage Raivya, and that’s why he lies prostrate on the ground, having been killed by a powerful demon. The Rakshasa attacked him while holding a spear, and when he tried to force his way in here, I blocked him with my arms. Then, desperate for water in an unclean state, he stood there helpless and was slain by the fierce Rakshasa, who had a spear in his hand.’ Upon hearing this terrible news from the Sudra, Bharadwaja, deeply stricken with grief, began to mourn, embracing his dead son. He said, ‘O my son, you practiced penances for the benefit of the Brahmanas, intending that the Vedas, not studied by any Brahmana, might be revealed to you. You always treated the Brahmanas well, and you were innocent towards all living beings. But alas! you finally slipped into rudeness. I forbade you, O my son, from visiting the residence of Raivya; but unfortunately, you went to that very hermitage, which is as destructive to you as death itself, Yama. Evil-minded is the person who, knowing I am an old man and that (Yavakri) was my only son, acted out of anger. It is through Raivya’s influence that I have lost my child. Without you, O my son, I will give up my life, the most valuable thing in the world. In mourning for my son’s death, I renounce my life; but I say this, Raivya’s eldest son will soon kill him, even though he is innocent. Blessed are those who have never had children, for they live happily without experiencing the sorrow that comes with the death of a child. Who in this world can be more wicked than those who, lost in grief and bereft of their senses after losing a child, curse even their closest friend! I found my son dead, and therefore, I have cursed my dear friend. Ah! what other person in this world can face such a grave misfortune!’ After lamenting for a long time, Bharadwaja cremated his son and then entered the blazing fire himself."
SECTION CXXXVIII
“Lomasa said, ‘At that very time, the mighty king, Vrihadyumna, of high fortune, who was the Yajamana of Raivya, commenced a sacrifice. And the two sons of Raivya, Arvavasu and Paravasu, were engaged by that intelligent monarch, to assist him in the performance of the ceremony. And, O son of Kunti, taking the permission of their father, they two went to the sacrifice, while Raivya with Paravasu’s wife remained in the hermitage. And it came to pass that one day, desirous of seeing his wife. Paravasu returned home alone. And he met his father in the wood, wrapped in the skin of a black antelope. And the night was far advanced and dark; and Paravasu, blinded by drowsiness in that deep wood, mistook his father for a straggling deer. And mistaking him for a deer, Paravasu, for the sake of personal safety, unintentionally killed his father. Then, O son of Bharata, after performing the funeral rites (of his father), he returned to the sacrifice and there addressed his brother saying, ‘Thou wilt never be able to perform this task unassisted. I again, have killed our father, mistaking him for a deer. O brother, for me do thou observe a vow, prescribed in the case of killing a Brahmana. O Muni, I shall be able to perform this work (sacrifice), without any assistant.’ Arvavasu said, ‘Do thou then thyself officiate at this sacrifice of the gifted Vrihadyumna; and for thee will I, bringing my senses under perfect control, observe the vow prescribed in the case of slaying a Brahmana.’
“Lomasa said, ‘At that time, the powerful king Vrihadyumna, blessed with great fortune and the Yajamana of Raivya, started a sacrifice. The two sons of Raivya, Arvavasu and Paravasu, were asked by that wise king to help him with the ceremony. And, O son of Kunti, after getting their father’s permission, they went to the sacrifice, while Raivya and Paravasu’s wife stayed at the hermitage. One day, wanting to see his wife, Paravasu returned home alone. He encountered his father in the forest, covered in the skin of a black antelope. The night was deep and dark, and Paravasu, drowsy in that dense wood, mistook his father for a wandering deer. Mistaking him for a deer, Paravasu, thinking of his own safety, accidentally killed his father. Then, O son of Bharata, after performing the funeral rites for his father, he returned to the sacrifice and told his brother, ‘You will never be able to complete this task alone. I have killed our father, thinking he was a deer. O brother, for my sake, please observe a vow required for killing a Brahmana. O Muni, I will be able to carry out this work (sacrifice) without any help.’ Arvavasu replied, ‘Then you should officiate at this sacrifice of the blessed Vrihadyumna; and I will, keeping my senses perfectly controlled, observe the vow for having killed a Brahmana.’”
“Lomasa said, ‘Having observed the vow relative to the killing of a Brahmana, the sage Arvavasu came back to the sacrifice. Seeing his brother arrive, Paravasu, in accents choked with malice, addressed Vrihadyumna, saying, ‘O king, see that this slayer of a Brahmana enter not into thy sacrifice, nor look at it. Even by a glance, the killer of a Brahmana can, without doubt, do thee harm.’ O lord of men, immediately on hearing this, the king ordered his attendants (to turn out Arvavasu). O king, on being driven out by the king’s attendants, and repeatedly addressed by them—‘O slayer of a Brahmana—Arvavasu more than once cried, ‘It is not I that have killed a Brahmana. Not did he own that he had observed the vow for his own sake. He said that his brother had committed the sin, and that he had freed him therefrom.’ Having said this in anger, and being reprimanded by the attendants, the Brahmana sage of austere penances, retired in silence into the woods. There betaking himself to the severest penances, the great Brahmana sought the protection of the Sun. Thereupon, the revelation teaching the mantra relative to the worship of the Sun, became manifest unto him and that eternal deity who obtaineth his share (of the sacrificial butter) first, appeared before him in an embodied form.’
“Lomasa said, ‘After observing the vow regarding the killing of a Brahmana, the sage Arvavasu returned to the sacrifice. When his brother Paravasu saw him, filled with malice, he spoke to Vrihadyumna, saying, ‘O king, make sure this killer of a Brahmana doesn’t enter your sacrifice, nor even look at it. Just a glance from the slayer of a Brahmana can definitely bring you harm.’ O lord of men, as soon as the king heard this, he commanded his attendants to remove Arvavasu. O king, as the king’s attendants drove him away, repeatedly calling him ‘O slayer of a Brahmana,’ Arvavasu cried out, ‘I did not kill a Brahmana! I did not vow for my own benefit. My brother committed the sin, and I freed him from it.’ After saying this in anger and being scolded by the attendants, the Brahmana sage, known for his strict penances, quietly retreated into the woods. There, he engaged in the most intense penances, seeking the protection of the Sun. Then, the knowledge of the mantra for worshiping the Sun was revealed to him, and the eternal deity, who receives his share of the sacrificial butter first, appeared before him in a physical form.’
“Lomasa said, ‘The celestials, O king, were well pleased with Arvavasu for his acts. And they made him engaged as the chief priest in the sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then Agni and the other celestials (of their own accord) bestowed boons on Arvavasu. And they also prayed that his father might be restored to life. He further prayed that his brother might be absolved from his sin; that his father might have no recollection of his having been slain; that Bharadwaja and Yavakri might both be restored to life; and that the solar revelation might attain celebrity (on earth). Then the god said, ‘So be it,’ and conferred on him other boons also. Thereat, O Yudhishthira, all of these persons regained their life. Yavakri now addressed Agni and the other deities, saying, ‘I had obtained a knowledge of all the Vedas, and also practised penances. How came it then, O chiefs of the immortals, that Raivya succeeded in killing me in that way?’ Thereupon the gods said, ‘O Yavakri, never act again as those have done. What thou askest about is quite possible, for thou hast learnt the Vedas without exertion, and without the help of a preceptor. But this man (Raivya) bearing various troubles, had satisfied his preceptor by his conduct, and obtained (from the latter) the excellent Vedas through great exertions and in a long time.’
“Lomasa said, ‘O king, the celestial beings were pleased with Arvavasu for his actions. They appointed him as the chief priest for the sacrifice of Vrihadyumna, and Paravasu was dismissed from this role. Then Agni and the other celestial beings granted boons to Arvavasu on their own accord. They also prayed for his father to be brought back to life. He further prayed for his brother to be freed from his sin, for his father to forget that he had been killed, for Bharadwaja and Yavakri to be revived, and for the solar revelation to gain fame on earth. Then the god said, ‘It shall be so,’ and granted him additional boons as well. Consequently, O Yudhishthira, all of these individuals regained their lives. Yavakri then spoke to Agni and the other deities, saying, ‘I had mastered all the Vedas and practiced penances. How then, O leaders of the immortals, did Raivya manage to kill me in that way?’ The gods replied, ‘O Yavakri, do not act as they have. Your inquiry is valid, for you learned the Vedas without effort, and without a teacher’s guidance. But this man (Raivya), enduring various hardships, gained the favor of his teacher through his actions, and obtained the valuable Vedas through much effort over a long period.’”
“Lomasa said, ‘Having said this to Yavakri, and restored all those to life, the celestials with Indra at their head, ascended to heaven. Here, O Yudhishthira, is the sacred hermitage of that sage embellished with trees bearing blossoms and fruits at all seasons. O tiger among kings, dwelling at this spot, thou wilt be delivered from all thy sins.’”
“Lomasa said, ‘After saying this to Yavakri and bringing everyone back to life, the gods, led by Indra, went up to heaven. Here, O Yudhishthira, is the holy hermitage of that sage, surrounded by trees that bear flowers and fruit all year round. O best of kings, staying here, you will be free from all your sins.’”
SECTION CXXXIX
“Lomasa said, ‘O descendant of Bharata, O king, now hast thou left behind the mountains Usiravija, Mainaka and Sweta, as well as the Kala hills, O son of Kunti, O bull among the descendants of Bharata, here flow before thee the seven Gangas. This spot is pure and holy. Here Agni blazeth forth without intermission. No son of Manu is able to obtain a sight of this wonder. Therefore, O son of Pandu, concentrate your mind in order that he may intently behold these tirthas. Now wilt thou see the play-ground of the gods, marked with their footprints, as we have passed the mountain Kala. We shall now ascend that white rock—the mountain Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king of the Yakshas. O king, at this place eighty thousand fleet Gandharvas, and four times as many Kimpurushas and Yakshas of various shapes and forms, holding various weapons, attend upon Manibhadra, king of the Yakshas. In these regions their power is very great. And in speed they are even as the wind. They can, without doubt, displace even the lord of the celestials from his seat. Protected by them, and also watched over by the Rakshasas, these mountains have been rendered inaccessible. Therefore, O son of Pritha, do thou concentrate thy thoughts. Besides these, O son of Kunti, here are fierce ministers of Kuvera and his Rakshasa kindred. We shall have to meet them, and, therefore, O Kunti’s son, gather up thy energies. O king the mountain Kailasa is six yojanas in height. It contains a gigantic jujube tree. And, O son of Kunti, numberless gods and Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas pass this way, in going towards Kuvera’s palace. O king, protected by me, as well as by the might of Bhimasena, and also in virtue of thy own asceticism and self-command, do thou to-day mix with them. May king Varuna and Yama, conqueror of battles, and Ganga, and Yamuna, and this mountain, and the Maruts and the twin Aswins, and all rivers and lakes, vouchsafe thy safety. And, O effulgent one, mayst thou have safety from all the celestials and the Asuras, and the Vasus. O Goddess Ganga, I hear thy roar from this golden mountain, sacred to Indra. O Goddess of high fortune, in these mountainous regions, protect the king, worshipped by all of the Ajamidha race. O daughter of the mountain (Himalaya), this king is about to enter into these mountainous regions. Do thou, therefore, confer protection upon him.’
“Lomasa said, ‘O descendant of Bharata, O king, you have now left behind the Usiravija, Mainaka, and Sweta mountains, as well as the Kala hills. O son of Kunti, here flow before you the seven Gangas. This place is pure and sacred. Here, Agni blazes continuously. No son of Manu can witness this wonder. Therefore, O son of Pandu, focus your mind so that you may truly see these sacred places. Now, you will see the playground of the gods, marked with their footprints, as we pass the Kala mountain. We will now climb that white rock—the Mandara mountain, home to the Yakshas, Manibhadra and Kuvera, the king of the Yakshas. O king, at this spot, there are eighty thousand swift Gandharvas, and four times as many Kimpurushas and Yakshas of various shapes and forms, armed with different weapons, attending to Manibhadra, king of the Yakshas. In this region, their power is immense. They are as fast as the wind and can easily displace even the lord of the celestials from his throne. Protected by them, and also watched over by the Rakshasas, these mountains are made inaccessible. Therefore, O son of Pritha, you must focus your thoughts. In addition to these, O son of Kunti, there are fierce servants of Kuvera and his Rakshasa kin. We will have to face them, so O Kunti’s son, gather your strength. O king, the Kailasa mountain rises six yojanas high. It features a massive jujube tree. And, O son of Kunti, countless gods, Yakshas, Rakshasas, Kinnaras, Nagas, Suparnas, and Gandharvas pass this way on their way to Kuvera’s palace. O king, protected by me, and also by Bhimasena’s strength, as well as by your own asceticism and self-control, join them today. May king Varuna and Yama, the conqueror of battles, and Ganga, and Yamuna, and this mountain, and the Maruts and the twin Aswins, and all rivers and lakes, ensure your safety. And, O radiant one, may you be safe from all the celestials, the Asuras, and the Vasus. O Goddess Ganga, I hear your roar from this golden mountain, sacred to Indra. O Goddess of great fortune, in these mountainous regions, protect the king, revered by all the Ajamidha lineage. O daughter of the Himalaya, this king is about to enter these mountains. Therefore, grant him your protection.’”
“Having thus addressed the river, Lomasa bade Yudhishthira, saying, ‘Be thou careful.’”
“After speaking to the river, Lomasa warned Yudhishthira, saying, ‘Be careful.’”
“Yudhishthira said, This confusion of Lomasa is unprecedented. Therefore, protect ye Krishna, and be not careless. Lomasa knows this place to be certainly difficult of access. Therefore, do ye practise here the utmost cleanliness.”
“Yudhishthira said, 'This confusion from Lomasa is unprecedented. So, please protect us, Krishna, and don't be careless. Lomasa is aware that this place is definitely hard to access. Therefore, make sure to practice the utmost cleanliness here.'”
“Vaisampayana said, “He next addressed his brother Bhima of vast prowess, saying, ‘O Bhimasena, do thou protect Krishna carefully. Whether Arjuna be near or away, Krishna in times of danger ever seeketh protection from thee alone.’”
“Vaisampayana said, “He then spoke to his brother Bhima, who was extremely powerful, saying, ‘O Bhimasena, you need to watch over Krishna closely. Whether Arjuna is nearby or not, Krishna always turns to you for protection in times of danger.’”
“Then the high-souled monarch approached the twins, Nakula and Sahadeva, and after smelling their heads, and rubbing their persons, with tears said unto them, ‘Do not fear. Proceed, however, with caution.”’
“Then the noble king approached the twins, Nakula and Sahadeva, and after smelling their heads and gently touching them, he said with tears in his eyes, ‘Don’t be afraid. Just move forward, but be careful.’”
SECTION CXL
“Yudhishthira said, ‘O Vrikodara, there are mighty and powerful invisible spirits at this place. We shall, however, pass it, through the merit of our asceticism and Agnihotra sacrifices. O son of Kunti, do thou therefore, restrain thy hunger and thirst by collecting thy energies, and also, O Vrikodara have recourse to thy strength and cleverness. O Kunti’s son, thou hast heard what the sage (Lomasa) had said regarding mount Kailasa. Ascertain, therefore, after deliberation, how Krishna will pass the spot. Or, O mighty Bhima of large eyes, do return from hence, taking with thee Sahadeva, and all our charioteers, cooks, servants, cars, horses, and Brahmanas worn out with travel, while I together with Nakula and the sage Lomasa of severe austerities proceed, subsisting on the lightest fare and observing vows. Do thou in expectation of my return, cautiously wait at the source of the Ganga, protecting Draupadi till I come back.’
“Yudhishthira said, ‘Hey Vrikodara, there are powerful invisible spirits in this place. However, we will get through it by relying on our asceticism and Agnihotra sacrifices. So, son of Kunti, hold back your hunger and thirst by gathering your energies, and also, Vrikodara, use your strength and intelligence. Kunti’s son, you’ve heard what the sage Lomasa said about Mount Kailasa. So, think it over and figure out how Krishna will get past this spot. Or, mighty Bhima with the big eyes, you can return from here, taking Sahadeva and all our charioteers, cooks, servants, cars, horses, and exhausted Brahmanas with you, while I, along with Nakula and the sage Lomasa, who practices severe austerities, will carry on with just the lightest food and observing our vows. Please wait cautiously at the source of the Ganga to protect Draupadi until I come back.’”
“Bhima replied, ‘O descendant of Bharata, although this blessed princess hath been sore afflicted by toil and distress, yet she easily proceedeth, in the hope of beholding him of the white steeds (Arjuna). Thy dejection also is already very great at not seeing the high-souled Arjuna, who never retreateth from fight. O Bharata, it is superfluous then to say that if thou seest neither myself nor Sahadeva nor Krishna, thy dejection will certainly increase. The Brahmanas had better return with our servants, charioteers cooks and whomsoever else thou mayst command. I never shall leave thee in these rugged and inaccessible mountainous regions, infested by Rakshasas. And, O tiger among men, also this princess of high fortune, ever devoted to her lords, desireth not to return without thee. Sahadeva is always devoted to thee; he too will never retrace his steps. His disposition is known to me. O king, O mighty monarch, we are all eager to behold Savyasachin, and therefore, will we all go together. If we are unable to go over this mountain in our cars, abounding as it doth in defiles, well, we would go on foot. Trouble thyself not, O king, I shall carry Panchala’s daughter wherever she will be incapable of walking. O king, I have decided upon this. Therefore let not thy mind be distracted. I shall also carry over inaccessible tracts those tender-bodied heroes, the twins, the delight of their mother, wherever they will be incapable of proceeding.’
“Bhima replied, ‘O descendant of Bharata, even though this blessed princess has been deeply affected by hardship and suffering, she still moves forward, hoping to see the one with the white horses (Arjuna). Your sadness is already quite intense from not being able to see the noble Arjuna, who never backs down from a fight. O Bharata, it’s clear that if you don’t see me, Sahadeva, or Krishna, your sadness will surely grow. The Brahmanas should return with our servants, charioteers, cooks, and anyone else you might command. I will never abandon you in these rugged, treacherous mountains filled with Rakshasas. And, O fierce one among men, this fortunate princess, always loyal to her lords, does not wish to return without you. Sahadeva is always loyal to you too; he will also not turn back. I know his character. O king, O mighty ruler, we are all eager to see Savyasachin, so we will go together. If we can’t cross this mountain in our chariots, which are full of obstacles, then we will go on foot. Do not worry, O king, I will carry the daughter of Panchala whenever she struggles to walk. O king, I am determined to do this. So let not your mind be troubled. I will also carry the weak-bodied twins, their mother’s pride, across difficult terrains whenever they are unable to move forward.’”
“Yudhishthira said, ‘May thy strength increase, O Bhima, as thou speakest thus, and as thou boldly undertakest to carry the illustrious Panchali and these twins. Blessed be thou! Such courage dwelleth not in any other individual. May thy strength, fame, merit, and reputation increase! O long-armed one, as thou offerest to carry Krishna and our brothers the twins, exhaustion and defeat never be thine!”
“Yudhishthira said, ‘May your strength grow, O Bhima, as you say this, and as you bravely take on the task of carrying the illustrious Panchali and these twins. Bless you! Such courage isn’t found in anyone else. May your strength, fame, merit, and reputation flourish! O long-armed one, as you offer to carry Krishna and our twin brothers, may exhaustion and defeat never come your way!’”
Vaisampayana said, “Then the charming Krishna said with a smile, ‘O descendant of Bharata, I shall be able to go, and, therefore, be thou not anxious on my account.’
Vaisampayana said, “Then the charming Krishna smiled and said, ‘O descendant of Bharata, I can go, so don't worry about me.’”
“Lomasa said, ‘Access to the mountain, Gandhamadana, is only to be obtained by dint of asceticism. Therefore, O son of Kunti, shall we all practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and myself shall then see him of the white steeds, O Kunti’s son.’”
“Lomasa said, ‘The only way to reach the mountain, Gandhamadana, is through hard spiritual practice. So, O son of Kunti, let’s all do some austerities. Then, O king, Nakula, Sahadeva, Bhimasena, you and I will be able to see him with the white horses, O Kunti’s son.’”
Vaisampayana said, “O king, thus conversing together, they saw with delight the extensive domains of Suvahu, situated on the Himalayas abounding in horses and elephants, densely inhabited by the Kiratas and the Tanganas, crowded by hundreds of Pulindas, frequented by the celestials, and rife with wonders. King Suvahu, the lord of the Pulindas, cheerfully received them at the frontiers of his dominions, paying them proper respect. Having been thus received with honour, and having dwelt comfortably at this place, they started for the mountain Himalaya, when the sun shone brightly in the firmament. And, O king, having entrusted to the care of the lord of the Pulindas, all their servants—Indrasena and the others,—and the cooks and the stewards, and Draupadi’s accoutrements, and every thing else, those mighty charioteers, the son of the Kurus, endued with great prowess, set out from that country, and began to proceed cautiously with Krishna,—all of them cheerful in the expectation of beholding Arjuna.”
Vaisampayana said, “O king, while they were talking, they happily admired the vast lands of Suvahu, located in the Himalayas, filled with horses and elephants, densely populated by the Kiratas and the Tanganas, bustling with countless Pulindas, often visited by celestial beings, and full of wonders. King Suvahu, the leader of the Pulindas, warmly welcomed them at the borders of his territory, showing them the proper respect. After being honored and having stayed comfortably there, they set off for the Himalayas when the sun shone brightly in the sky. And, O king, having entrusted all their servants—Indrasena and the others—as well as the cooks, stewards, Draupadi’s belongings, and everything else, those powerful charioteers, the sons of the Kurus, filled with great strength, departed from that land and began to journey cautiously with Krishna—all of them excited at the thought of seeing Arjuna.”
“Yudhishthira said, ‘O Bhimasena, O Panchali, and ye twins, hearken unto my words. The acts done (by a person) in a former birth do not perish, (without producing their effects). Behold! Even we have become rangers of the wilderness. Even to see Dhananjaya, exhausted and distressed as we are, we have to bear each other, and pass through impassable places. This burneth me even as fire doth a heap of cotton. O hero, I do not see Dhananjaya at my side. I reside in the wood with my younger brothers, anxious for beholding him. This thought, as also the memory of that grave insult offered to Yajanaseni, consumes me. O Vrikodara, I do not see the invincible Partha of strong bow and incomparable energy, and who is the immediate elder to Nakula. For this, O Vrikodara, I am miserable. In order to see that hero, Dhananjaya, firm in promise, for these five years have I been wandering in various tirthas, and beautiful forests and lakes and yet I do meet with him. For this, O Vrikodara, I am miserable. I do not see the long-armed Gudakesa, of dark blue hue, and leonine gait. For this, O Vrikodara, I am miserable. I do not see that foremost of Kurus, accomplished in arms, skilful in fight, and matchless among bowmen. For this, O Vrikodara, I am miserable. Distressed for I am I do not see that son of Pritha, Dhananjaya, born under the influence of the star Phalguni; ranging amidst foes even like Yama at the time of the universal dissolution; possessed of the prowess of an elephant with the temporal juice trickling down; endued with leonine shoulders; not inferior to Sakra himself in prowess and energy; elder in years to the twins; of white steeds; unrivalled in heroism; invincible; and wielding a strong bow. For this, O Vrikodara, I am miserable. And he is always of a forgiving temper,—even when insulted by the meanest individual. And he conferreth benefit and protection to the righteous; but to that tortuous person who by craft attempts to do him mischief, Dhananjaya is like unto virulent poison, albeit that one were Sakra himself. And the mighty Vibhatsu of immeasurable soul and possessing great strength, showeth mercy and extendeth protection even to a foe when fallen. And he is the refuge of us all and he crusheth his foes in fight. And he hath the power to collect any treasure whatever, and he ministereth unto our happiness. It was through his prowess that I had owned formerly measureless precious jewels of various kinds which at present Syodhana hath usurped. It was by his might, O hero, that I had possessed before that palatial amphitheatre embellished with all manner of jewels, and celebrated throughout the three worlds. O Pandu’s son, in prowess, Phalguni is like unto Vasudeva, and in fight he is invincible and unrivalled, even like unto Kartavirya. Alas! I see him not, O Bhima. In might, that conqueror of foes goeth in the wake of the invincible and most powerful Sankarshana (Valarama) and Vasudeva. In strength of arms, and spirit, he is like unto Purandara himself. And in swiftness, he is even as the wind, and in grace, as the moon, and in ire, he is the eternal Death himself. O mighty-armed one, with the object of beholding that war-like tiger among men, shall we repair to the Gandhamadana mountain, where lies the hermitage of Nara and Narayana at the site of the celebrated jujube tree, and which is inhabited by the Yakshas. We shall see that best of mountains. And, practising severe austerities only on foot we shall go to Kuvera’s beautiful lake guarded by Rakshasas. That place cannot be reached by vehicles, O Vrikodara. Neither can cruel or avaricious, or irascible people attain to that spot, O Bharata’s son. O Bhima, in order to see Arjuna, thither shall we repair, in company, with Brahmanas of strict vows, girding on our swords, and wielding our bows. Those only that are impure, meet with flies gad-flies, mosquitoes, tigers, lions, and reptiles, but the pure never come across them. Therefore, regulating our fare, and restraining our senses, we shall go to the Gandhamadana, desirous of seeing Dhananjaya.’”
Yudhishthira said, “O Bhimasena, O Panchali, and you twins, listen to my words. The actions performed by a person in a past life do not disappear without producing their effects. Look! We have become wanderers in the wilderness. Even to see Dhananjaya, worn out and troubled like us, we have to support one another and navigate through insurmountable obstacles. This burdens me like fire does a pile of cotton. O hero, I do not see Dhananjaya by my side. I live in the woods with my younger brothers, eager to catch a glimpse of him. The thought of this, along with the memory of that grave insult to Yajanaseni, torments me. O Vrikodara, I do not see the invincible Partha, with his strong bow and unmatched energy, who is older than Nakula. Because of this, O Vrikodara, I am wretched. To see that promising hero, Dhananjaya, I have been wandering through various sacred places, beautiful forests, and lakes for these five years, yet I have not found him. Because of this, O Vrikodara, I am wretched. I do not see the long-armed Gudakesa, who has a dark blue complexion and a lion-like stride. Because of this, O Vrikodara, I am wretched. I do not see that foremost of the Kurus, skilled in arms, talented in battle, and unmatched among archers. Because of this, O Vrikodara, I am wretched. I am distressed because I do not see that son of Pritha, Dhananjaya, born under the influence of the Phalguni star; he confronts enemies like Yama at the time of universal destruction; he possesses the strength of an elephant with sweat trickling down; has lion-like shoulders; is not inferior to Indra himself in strength and energy; is older than the twins; rides white steeds; is unrivaled in bravery; is invincible; and wields a powerful bow. Because of this, O Vrikodara, I am wretched. He is always forgiving—even when insulted by the meanest person. He provides help and protection to the righteous; but to crafty individuals who try to harm him, Dhananjaya is like deadly poison, even if that person were Indra himself. And the mighty Vibhatsu, with boundless spirit and great strength, shows mercy and offers protection even to a fallen enemy. He is our refuge and crushes his foes in battle. He can gather any treasure and brings us happiness. It was through his strength that I once owned vast treasures of various kinds, which now Syodhana has seized. It was by his power, O hero, that I had before that grand amphitheater adorned with jewels, renowned across the three worlds. O Pandu’s son, in strength, Phalguni is like Vasudeva, and in battle, he is invincible and unmatched, just like Kartavirya. Alas! I do not see him, O Bhima. In might, that conqueror of foes follows the invincible and powerful Sankarshana (Valarama) and Vasudeva. In strength of arms and spirit, he is like Purandara himself. In swiftness, he is like the wind; in grace, he is like the moon; and in anger, he is the eternal Death himself. O mighty-armed one, to behold that warrior among men, shall we go to the Gandhamadana mountain, where the hermitage of Nara and Narayana lies by the famous jujube tree, inhabited by the Yakshas? We shall see that greatest of mountains. And, practicing intense austerities on foot, we will head to Kuvera’s beautiful lake, guarded by Rakshasas. That place cannot be reached by vehicles, O Vrikodara. Neither can cruel, greedy, or angry people access that area, O Bharata’s son. O Bhima, to see Arjuna, we will go together with Brahmanas of strict vows, armed with our swords and bows. Only the impure encounter flies, gnats, mosquitoes, tigers, lions, and reptiles, while the pure never face such things. Therefore, regulating our diet and controlling our senses, we shall go to Gandhamadana, eager to see Dhananjaya.”
SECTION CXLI
“Lomasa said, O sons of Pandu, ye have seen many a mountain, and river and town and forest and beautiful tirtha; and have touched with your hands the sacred waters. Now this way leads to the celestial mountain Mandara; therefore be ye attentive and composed. Ye will now repair to the residence of the celestials and the divine sages of meritorious deeds. Here, O king, flows the mighty and beautiful river (Alakananda) of holy water adored by hosts of celestials and sages, and tracing its source to (the site of) the jujube tree. It is frequented and worshipped by high-souled Vaihayasas, Valakhilyas and Gandharvas of mighty souls. Accustomed to sing the Sama hymns, the sages, Marichi, Pulaha, Bhrigu and Angiras, chanted them at this spot. Here the lord of celestials performeth with the Maruts his daily prayers. And the Sadhyas and the Aswins attend on him. The sun, the moon and all the luminaries with the planets resort to this river, alternately by day and by night. O highly fortunate monarch, that protector of the world; Mahadeva, having a bull for his mark, received on his head the fall of the waters of this river, at the source of the Ganga. O children, approach this goddess of the six attributes and bow down before her with concentrated minds.’
“Lomasa said, O sons of Pandu, you have seen many mountains, rivers, towns, forests, and beautiful sacred places; and have touched the holy waters with your hands. Now this path leads to the celestial mountain Mandara; so be mindful and calm. You will now go to the home of the celestial beings and the divine sages known for their good deeds. Here, O king, flows the great and beautiful river Alakananda, filled with holy water and worshipped by countless celestial beings and sages, tracing its source back to the jujube tree. It is often visited and honored by noble beings like the Vaihayasas, Valakhilyas, and powerful Gandharvas. The sages Marichi, Pulaha, Bhrigu, and Angiras, who are used to singing the Sama hymns, chanted them at this location. Here, the lord of the celestials offers his daily prayers along with the Maruts. The Sadhyas and the Ashwins are in attendance. The sun, the moon, and all the stars, along with the planets, come to this river, alternating between day and night. O highly fortunate monarch, the world's protector; Mahadeva, who has a bull as his emblem, received the flow of this river's waters upon his head, at the source of the Ganga. O children, approach this goddess of the six attributes and bow down before her with focused minds.”
“Hearing the words of the high-souled Lomasa, the son of Pandu reverentially worshipped the river (Ganga), flowing through the firmament. And after having adored her the pious sons of Pandu resumed their journey accompanied by the sages. And it came to pass that those best of men beheld at a distance some white object of vast proportions, even like Meru and stretching on all sides. And knowing that Pandu’s sons were intent upon asking (him), Lomasa versed in speech said, ‘Hear, O sons of Pandu! O best of men, what ye see before you, of vast proportions like unto a mountain and beautiful as the Kailasa cliff, is a collection of the bones of the mighty Daitya Naraka, Being placed on a mountain, it looketh like one. The Daitya was slain by that Supreme Soul, the eternal God Vishnu, for the good of the lord of celestials. Aiming at the possession of Indra’s place, by the force of austere and Vedic lore, that mighty-minded (demon) had practised austere penances for ten thousand years. And on account of his asceticism, as also of the force and might of his arms he had grown invincible and always harassed (Indra). And O sinless one, knowing his strength and austerities and observance of religious vows, Indra became agitated and was overwhelmed with fear. And mentally he thought of the eternal deity, Vishnu. And thereat the graceful lord of the universe, who is present everywhere, appeared and stood before him manifest. And the sages and celestials began to propitiate Vishnu with prayers. And in his presence even Agni of the six attributes and of blazing beauty being overpowered by his effulgence, became shorn of radiance and seeing before him the God Vishnu, the chief of the celestials who wields the thunder-bolt, bowing with head down readily apprised Vishnu of the source of his fear. Thereupon Vishnu said, ‘I know, O Sakra, that thy fear proceedeth from Naraka, that lord of the Daityas. By the merit of his successful ascetic acts he aimeth at Indra’s position. Therefore, for pleasing thee, I shall certainly sever his soul from his body, although he hath achieved success in asceticism. Do thou, lord of celestials, wait for a moment.’ Then the exceedingly powerful Vishnu deprived (Naraka) of his senses (by striking him) with his hand. And he fell down on the earth even like the monarch of mountains struck by (thunder). He was thus slain by a miracle and his bones lie gathered at this spot. Here also is manifest another deed of Vishnu’s. Once the whole earth having been lost and sunk into the nether regions she was lifted up by him in the shape of a boar having a single tusk.’
“Hearing the words of the noble Lomasa, the son of Pandu respectfully worshipped the river Ganga, flowing through the sky. After honoring her, the devout sons of Pandu continued their journey, accompanied by the sages. Soon, they spotted a large white object in the distance, resembling Meru and stretching in all directions. Knowing that the sons of Pandu were curious, Lomasa, skilled in speech, said, ‘Listen, O sons of Pandu! O best of men, what you see before you, vast like a mountain and beautiful as the Kailasa cliff, is a heap of the bones of the mighty Daitya Naraka. Placed on a hill, it resembles one. The Daitya was killed by that Supreme Soul, the eternal God Vishnu, for the sake of the lord of the heavens. Driven by the desire for Indra’s throne, he practiced severe penances for ten thousand years through strict Vedic learning. Due to his asceticism and the power of his arms, he became invincible and constantly troubled Indra. And, O sinless one, recognizing his strength, ascetic practices, and adherence to religious vows, Indra became anxious and was filled with fear. He mentally invoked the eternal deity, Vishnu. In response, the graceful lord of the universe, present everywhere, appeared and stood before him. The sages and celestial beings began to worship Vishnu with prayers. Even Agni, with all his glorious attributes and radiant beauty, was overwhelmed by Vishnu’s brilliance and lost his glow. Bowing his head, he informed Vishnu of the source of his fear. Then Vishnu said, ‘I know, O Sakra, that your fear comes from Naraka, the lord of the Daityas. Through the merit of his successful austerities, he seeks Indra’s position. Therefore, to please you, I will surely separate his soul from his body, even though he has succeeded in his asceticism. Do wait a moment, lord of the celestials.’ Then the immensely powerful Vishnu struck Naraka, rendering him senseless. He fell to the earth like a mountain king struck by thunder. Thus, he was killed by a miracle, and his bones are gathered here. There is also another deed of Vishnu’s. Once, when the entire earth was lost and sunk into the nether regions, he lifted her up in the form of a boar with a single tusk.’”
“Yudhishthira said, ‘O worshipful one, relate in particular how Vishnu, the lord of the celestials, raised up the earth sunk a hundred yojanas? In what manner also was that support of all created things—the goddess Earth of high fortune—who dispenseth blessings and bringeth forth all sorts of corn rendered stable? Through whose power had she sunk an hundred yojanas below, and under what circumstances was exhibited this greatest exploit of the Supreme Being? O chief of the twice-born race, I wish to hear all about it in detail as it happened. Certainly, it is known to thee.’
“Yudhishthira said, ‘O revered one, please tell us how Vishnu, the lord of the gods, lifted the earth that had sunk a hundred yojanas. Also, how was the goddess Earth, who is so fortunate and gives blessings while producing all kinds of crops, made stable? By whose power did she sink a hundred yojanas down, and under what circumstances did this incredible feat of the Supreme Being occur? O leader of the twice-born, I want to hear all the details of what happened. Surely, you know all about it.’”
“Lomasa said, ‘O Yudhishthira, listen to all at length as I relate the story, which thou hast asked me (to narrate). O child, in days of yore, there was (once) a terrible time in the Krita Yuga when the eternal and primeval Deity assumed the duties of Yama. And, O thou that never fallest off, when the God of gods began to perform the functions of Yama, there died not a creature while the births were as usual. Then there began to multiply birds and beasts and kine, and sheep, and deer and all kinds of carnivorous animals. O tiger among men and vanquisher of foes, then the human race also increased by thousands even like unto a current of water. And, O my son, when the increase of population had been so frightful, the Earth oppressed with the excessive burden, sank down for a hundred yojanas. And suffering pain in all her limbs, and being deprived of her senses by excessive pressure, the earth in distress sought the protection of Narayana, the foremost of the gods. The earth spake saying, ‘It is by thy favour, O possessor of the six attributes, that I had been able to remain so long in my position. But I have been overcome with burden and now I cannot hold myself any longer. It behoveth thee, O adorable one, to relieve this load of mine. I have sought thy protection. O lord; and do thou, therefore, extend unto me thy favour.’ Hearing these words of hers, the eternal lord, possessor of the six attributes, complaisantly said, in words uttered in distinct letters. Vishnu said, ‘Thou need not fear, O afflicted Earth, the bearer of all treasures. I shall act so that thou mayst be made light.’
Lomasa said, "Hey Yudhishthira, listen closely as I tell the story you asked me to share. Long ago, in a terrible time during the Krita Yuga, the eternal and primordial Deity took on the role of Yama. And you, who never falter, when the God of gods started performing the duties of Yama, no creature died even though births continued as usual. Then, birds and beasts, cows, sheep, deer, and all sorts of carnivorous animals began to multiply. O mighty man and conqueror of foes, the human population also swelled by thousands, like a flowing current of water. And, my child, when the population grew so alarmingly, the Earth, burdened excessively, sank down for a hundred yojanas. In pain from all her limbs and deprived of her senses by the immense weight, the distressed Earth sought protection from Narayana, the greatest of the gods. The Earth spoke, saying, ‘It is by your grace, O possessor of the six attributes, that I have been able to endure for so long. But I am overwhelmed by this burden and cannot hold it any longer. It is essential, O revered one, that you relieve me of this load. I seek your protection, O lord; therefore, please extend your favor to me.’ Hearing her words, the eternal lord, who possesses the six attributes, kindly replied clearly. Vishnu said, ‘Do not fear, O suffering Earth, bearer of all treasures. I will take action to lighten your load.’"
“Lomasa said, ‘Having thus dismissed the Earth, who hath the mountains for her ear-rings, he suddenly became turned into a boar with one tusk, and of exceeding effulgence. Causing terror with his glowing red eyes and emitting fumes from his blazing lustre, he began to swell in magnitude in that region. O hero, then holding the earth with his single radiant tusk that being who pervadeth the Vedas, raised her up a hundred yojanas. And while she was being thus raised, there ensued a mighty agitation and all the celestials, together with the sages of ascetic wealth became agitated. And heaven, and the firmament, and also the Earth were filled with exclamations of Oh! and Alas! and neither the celestials nor men could rest in peace. Then countless celestials together with the sages went to Brahma, who was seated burning as it were in his (own) lustre. Then approaching Brahma, the lord of celestials, and the witness of the acts of all beings, they with folded hands spake the following words, ‘O lord of the celestials, all created beings have become agitated and the mobile and immobile creatures are restless. O lord of the celestials, even the oceans are found to be agitated and this whole earth hath gone down a hundred yojanas. What is the matter? And by whose influence is it that the whole universe is in ferment? May it please thee to explain it unto us without delay, for we are all bewildered.’ Thereupon Brahma replied, ‘Ye immortals! do ye not entertain fear for the Asuras, in any matter or place. Hearken, ye celestials, to the reason to which all this commotion is owing! This agitation in the heavens hath been produced by the influence of the illustrious Being who is omnipresent, eternal and the never-perishing Soul. That Supreme soul, Vishnu hath lifted up the Earth, who had entirely sunk down hundred yojanas. This commotion hath taken place in consequence of the earth being raised up. Know ye this and dispel your doubts.’ The celestials said, ‘Where is that Being who with pleasure raiseth up the Earth? O possessor of the six attributes, mention unto us the place. Thither shall we repair.’ Brahma said ‘Go ye. May good happen to you! Ye will find him resting in the Nandana (gardens). Yonder is visible the glorious worshipful Suparna (Garuda). After having raised the Earth, the Supreme Being from whom the world become manifest, flameth even in the shape of a boar, like unto the all-consuming fire at the universal dissolution. And on his beast is really to be seen the gem Srivatsa. (Go) and behold that Being knowing no deterioration.’
“Lomasa said, ‘After dismissing the Earth, which has mountains for earrings, he suddenly transformed into a boar with one tusk and an incredible brilliance. With his glowing red eyes instilling fear and emitting fumes from his blazing radiance, he began to swell in size in that area. O hero, then holding the Earth with his single radiant tusk, that being who permeates the Vedas lifted her up a hundred yojanas. And while she was being raised, a great disturbance occurred, causing all the celestial beings and the wise sages to become agitated. Heaven, the sky, and the Earth were filled with cries of Oh! and Alas! and neither the celestial beings nor humans could find peace. Then countless celestial beings, along with the sages, went to Brahma, who was seated, seemingly burning in his own brilliance. Approaching Brahma, the lord of the celestial beings and the witness of all actions, they folded their hands and spoke the following words, ‘O lord of the celestial beings, all creatures have become agitated, and the mobile and immobile beings are restless. O lord of the celestial beings, even the oceans are disturbed, and this entire Earth has sunk down a hundred yojanas. What is happening? By whose influence is the entire universe in turmoil? Please explain it to us quickly, for we are all confused.’ Then Brahma replied, ‘O immortals! do not fear the Asuras, in any matter or place. Listen, celestial beings, to the reason behind all this commotion! This agitation in the heavens has been caused by the influence of the illustrious Being who is omnipresent, eternal, and the never-ending Soul. That Supreme Soul, Vishnu, has raised the Earth, which had completely sunk down a hundred yojanas. This disturbance has occurred as a result of the Earth being lifted up. Know this and dispel your doubts.’ The celestial beings said, ‘Where is that Being who joyfully raises the Earth? O possessor of the six attributes, tell us the location. We will go there.’ Brahma said, ‘Go ahead. May good fortune be with you! You will find him resting in the Nandana gardens. Over there, you can see the glorious and worshipful Suparna (Garuda). After raising the Earth, the Supreme Being, from whom the world becomes manifest, shines even in the form of a boar, like an all-consuming fire at the universal dissolution. And on his beast is the gem Srivatsa clearly visible. Go and behold that Being who knows no decay.’
“Lomasa said, ‘Then the celestials, placing the grandsire at their head, came to that infinite Soul, and having listened to his praise, bade him adieu and went back to whence they had come.’”
“Lomasa said, ‘Then the gods, with the grandfather leading them, came to that infinite Soul, and after listening to his praise, said goodbye and returned to where they had come from.’”
Vaisampayana said, “O Janamejaya, having heard this story, all the Pandavas without delay and with alacrity, began to proceed by the way pointed out by Lomasa.”
Vaisampayana said, “O Janamejaya, after hearing this story, all the Pandavas immediately and eagerly began to follow the path indicated by Lomasa.”
SECTION CXLII
Vaisampayana said, “O king, then those foremost of bowmen, of immeasurable prowess, holding bows stringed at full stretch and equipped with quivers and arrows and wearing finger-caps made of the guana-skin, and with their swords on, proceeded with Panchali towards the Gandhamadana, taking with them the best of Brahmanas. And on their way they saw various lakes, and rivers and mountains and forests, and trees of wide-spreading shade on mountain summits and places abounding in trees bearing flowers and fruit in all seasons and frequented by celestials and sages. And restraining their senses within their inner self and subsisting on fruits and roots, the heroes passed through rugged regions, craggy and difficult of passage, beholding many and various kinds of beasts. Thus those high-souled ones entered the mountain inhabited by the sages, the Siddhas and the celestials, and frequented by the Kinnaras and the Apsaras. And, O lord of men, as those mighty heroes were entering the mountain Gandhamandana, there arose a violent wind, attended with a heavy shower. And owing to this, mighty clouds of dust bearing lots of dry leaves, rose, and all on a sudden covered earth, air and firmament. And when the heavens had been covered with dust nothing could be perceived, neither could they (the Pandavas) speak to one another. And with eyes enveloped with darkness and pushed by the wind carrying particles of rocks they could not see one another. And there began to arrive mighty sounds proceeding from the tree, and also from those breaking down incessantly under the force of the wind, and falling to the ground. And distracted by gusts of the wind, they thought, ‘Are the heavens falling down; or the earth and the mountains being rent?’ And afraid of the wind, they felt about with their hands and took shelter under the way-side tree and ant-hills and in caverns. Then holding his bow and supporting Krishna the mighty Bhimasena stood under a tree. And Yudhishthira the just with Dhaumya crept into the deep wood. And Sahedeva carrying the sacred fire with him took shelter in a rock. And Nakula together with Lomasa and other Brahmanas of great asceticism stood in fright, each under a tree. Then when the wind had abated and the dust subsided, there came down a shower in torrents. There also arose a loud rattling noise, like unto the thunder hurled; and quick-flashing lightning began to play gracefully upon the clouds. And being helped on by the swift wind, showers of rain poured down without intermissions, filling all sides round. And, O lord of men, all around there began to flow many rivers covered with foam and turbid with mud; and these bearing volumes of water spread over the frothy rafts rushed down with tremendous roar uprooting trees. And afterwards when that sound had ceased and the air had arisen they (each of them) cautiously came out of their coverts and met together, O descendant of Bharata. And then the heroes started for the mountain Gandhamadana.”
Vaisampayana said, “O king, then those top archers, incredibly skilled, with their bows fully drawn and equipped with quivers and arrows, wearing finger caps made from iguana skin, and armed with swords, set off with Panchali towards Gandhamadana, bringing along the best Brahmanas. Along their journey, they encountered various lakes, rivers, mountains, forests, and trees that provided wide shade atop summits, in areas filled with trees blossoming with flowers and bearing fruit year-round, often visited by deities and sages. Mastering their senses and surviving on fruits and roots, the heroes navigated through challenging and rocky terrain, encountering countless kinds of beasts. Thus, these noble souls reached the mountain where sages, Siddhas, and celestial beings resided, frequented by Kinnaras and Apsaras. And, O lord of men, as those mighty heroes entered the Gandhamandana mountain, a fierce wind picked up, accompanied by a heavy downpour. Because of this, massive clouds of dust kicked up, filled with dry leaves, suddenly covering the earth, air, and sky. With the atmosphere shrouded in dust, the Pandavas couldn't see or communicate with each other. With their eyes blinded by darkness and pushed by the wind carrying particles of rocks, they couldn’t see one another. Loud sounds emerged from the trees, and from those breaking apart endlessly under the wind's force, crashing to the ground. Distracted by the gusts, they wondered, 'Is the sky collapsing, or are the earth and mountains breaking apart?' Frightened by the wind, they searched for shelter under trees, ant hills, and in caves. Bhimasena, holding his bow and supporting Krishna, took cover under a tree. Yudhishthira the just, along with Dhaumya, hid deeper in the woods. Sahadeva, carrying the sacred fire, took refuge in a rock, while Nakula, along with Lomasa and other ascetic Brahmanas, sought safety under trees, all feeling scared. When the wind calmed and the dust settled, torrential rain fell. A loud rattling noise erupted, resembling thunder, and quick flashes of lightning gracefully danced on the clouds. With the strong wind pushing it along, rain poured down continuously, soaking everything around. O lord of men, many rivers began to surge, covered in foam and muddy, rapidly flowing with immense force, uprooting trees. After that sound faded and the air cleared, they emerged cautiously from their hiding places and reunited, O descendant of Bharata. Then the heroes set off for the Gandhamadana mountain.”
SECTION CXLIII
Vaisampayana said, “When the high-souled sons of Pandu had proceeded only two miles, Draupadi unaccustomed to travel on foot, sank down. Weary and afflicted as she was, the poor daughter of Panchala became faint, on account of the hailstorm and also of her extreme delicacy. And trembling with faintness, the black-eyed one supported herself on her thighs with her plump arms, becoming (her graceful form). And thus resting for support on her thighs resembling the trunk of an elephant, and which were in contract with each other, she suddenly dropped upon the ground, trembling like a plantain tree. And finding that the beautiful one was falling down like a twisted creeper, Nakula ran forward and supported, her. And he said, ‘O king, this black-eyed daughter of Panchala, being weary, hath fallen down upon the ground. Do thou, therefore, tend her, O son of Bharata. Undeserving as she is of misery, this lady of slow pace hath been subject to great hardships, and she is also worn out with the fatigues of the journey. O mighty king, do thou therefore, comfort her.’”
Vaisampayana said, “When the noble sons of Pandu had traveled just two miles, Draupadi, who wasn't used to walking, collapsed. Exhausted and suffering, the poor daughter of Panchala fainted due to the hailstorm and her extreme delicacy. Trembling from weakness, the beautiful one supported herself on her thighs with her soft arms, showcasing her graceful form. Resting on her thighs, which resembled the trunk of an elephant and were pressed together, she suddenly fell to the ground, shaking like a banana tree. Seeing that the lovely one was toppling like a twisted vine, Nakula rushed forward to catch her. He said, ‘O king, this black-eyed daughter of Panchala, feeling weary, has fallen to the ground. Please, take care of her, O son of Bharata. She doesn’t deserve to suffer; this woman, who struggles to keep pace, has faced great hardships and is worn out from the journey. O mighty king, please comfort her.’”
Vaisampayana said, “Having heard these words of Nakula, the king as also Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her. And finding her weak, and her countenance pale, the pious son of Kunti began to lament in grief, taking her on his lap. Yudhishthira said. ‘Accustomed to ease, and deserving to sleep in wellprotected rooms, on beds spread over with fine sheets, how doth this beautiful one sleep prostrate on the ground! Alas! On my account (alone), the delicate feet and the lotus-like face of this one deserving of all excellent things, have contracted a dark-blue hue. O what have I done! Fool that I am, having been addicted to dice, I have been wandering in the forest full of wild beasts, taking Krishna in my company. This large-eyed one had been bestowed by her father, the king of the Drupadas, in the hope that the blessed girl would be happy, by obtaining the sons of Pandu for her lords. It is on account of my wretched self, that without obtaining anything hoped for, she sleepeth prostrate on the ground, tired with hardships, sorrow and travel!”
Vaisampayana said, “After hearing Nakula's words, the king, along with Bhima and Sahadeva, felt deep sorrow and rushed to her. When they found her weak and her face pale, the noble son of Kunti began to mourn, lifting her onto his lap. Yudhishthira said, ‘Used to comfort and deserving to sleep in secure rooms on beds covered with fine sheets, how can this beautiful woman lie on the ground? Oh! Because of me alone, her delicate feet and lotus-like face have turned a dark blue. What have I done! How foolish I am, addicted to gambling, wandering in the forest full of wild animals with Krishna by my side. This large-eyed woman was given to me by her father, the king of the Drupadas, with the hope that she would be happy, having the sons of Pandu as her husbands. It is because of my miserable self that she lies exhausted on the ground, with no hopes met, worn out from hardships, sorrow, and travel!’”
Vaisampayana said, “While king Yudhishthira the just was lamenting thus, Dhaumya with all the other principal Brahmanas came to the spot. And they began to console him and to honour him with blessings. And they recited mantras capable of dispelling Rakshasas and (to that end) also performed rites. And on the mantras being recited by the great ascetics, in order to the restoration of (Panchali’s) health, Panchali frequently touched by the Pandavas with their soothing palms and fanned by cool breezes surcharged with particles of water, felt ease, and gradually regained her senses. And finding that exhausted poor lady restored to her senses, the sons of Pritha, placing her on deer-skin, caused her to take rest. And taking her feet of red soles, bearing auspicious marks, the twins began to press them gently with their hands, scarred by the bow-string. And Yudhishthira the just, the foremost of the Kurus, also comforted her and addressed Bhima in the following words: ‘O Bhima, there yet remain many mountains (before us), rugged, and inaccessible because of snow. How, long-armed one, will Krishna pass over them?’ Thereupon Bhima said, ‘O king, I myself shall carry thee, together with this princess and these bulls among men, the twins; therefore, O king of kings, resign not thy mind unto despair. Or, at thy bidding, O sinless one, Hidimava’s son, the mighty Ghatotkacha, who is capable of ranging the skies and who is like unto me in strength, will carry us all.’”
Vaisampayana said, “While King Yudhishthira the Just was lamenting like this, Dhaumya and the other main Brahmanas arrived at the scene. They began to console him and honor him with blessings. They recited mantras that could drive away Rakshasas and performed rituals for that purpose. As the great ascetics chanted these mantras to restore Panchali’s health, she was frequently touched by the soothing hands of the Pandavas and fanned by cool breezes filled with water droplets, which brought her comfort and gradually helped her regain her senses. Seeing the poor woman, exhausted but now alert, the sons of Pritha placed her on a deer-skin and made her rest. The twins, with hands scarred by the bow-string, gently pressed her auspiciously marked red-soled feet. Yudhishthira the Just, the leader of the Kurus, also comforted her and said to Bhima, ‘O Bhima, there are still many mountains ahead, rugged and difficult to cross due to snow. How will Krishna manage to get over them, long-armed one?’ Then Bhima replied, ‘O king, I will carry you, along with this princess and these strong twins. So don’t lose hope, O king of kings. Or, at your command, Hidimava’s son, the mighty Ghatotkacha, who can soar through the skies and is as strong as I am, will carry us all.’”
Vaisampayana said, “Then with Yudhishthira’s permission, Bhima thought of his Rakshasa son. And no sooner was he thought of by his father, than the pious Ghatotkacha made his appearance and, saluting the Pandavas and the Brahmanas, stood with joined hands. And they also caressed him of mighty arms. He then addressed his father, Bhimasena of dreadful prowess, saying, ‘Having been thought of by thee I have come here with speed, in order to serve thee. Do thou, O longarmed one, command me. I shall certainly be able to perform whatever thou bidst.’ Hearing this, Bhimasena hugged the Rakshasa to his breast.”
Vaisampayana said, “Then, with Yudhishthira’s permission, Bhima thought of his Rakshasa son. As soon as he was in his father's thoughts, the virtuous Ghatotkacha appeared, greeting the Pandavas and the Brahmanas, standing with his hands together. They also embraced him, recognizing his immense strength. He then spoke to his father, Bhimasena, who was known for his great power, saying, ‘Since you thought of me, I’ve come quickly to serve you. Please, O long-armed one, give me your orders. I will definitely do whatever you command.’ Hearing this, Bhimasena hugged the Rakshasa close to him.”
SECTION CXLIV
“Yudhishthira said, ‘O Bhima, let this mighty and heroic Rakshasa chief, thy legitimate son, devoted to us, and truthful, and conversant with virtue carry (his) mother (Draupadi) without delay. And, O possessor of dreadful prowess, depending on the strength of thy arms, I shall reach the Gandhamadana, unhurt, together with Panchala’s daughter.’”
“Yudhishthira said, ‘O Bhima, let this powerful and brave Rakshasa chief, your rightful son, loyal to us, honest, and knowledgeable about virtue, take his mother (Draupadi) without hesitation. And, O possessors of incredible strength, relying on your strong arms, I will reach Gandhamadana safely, along with the daughter of Panchala.’”
Vaisampayana said, “Hearing the words of his brother, that tiger among men, Bhimasena, commanded his son, Ghatotkacha, represser of foes, saying, ‘O invincible son of Hidimva, this thy mother hath been sorely tired. Thou art, again, strong and capable of going wherever thou likest. Do thou therefore, O ranger of the skies, carry her. May prosperity attend thee! Taking her on thy shoulders, thou shalt go in our company, adopting a course not far overhead,—so that thou mayst not render her uneasy.’ Thereat, Ghatotkacha said, ‘Even single-handed, I am able to carry Yudhishthira the just, and Dhaumya, and Krishna, and the twins—and what wonder then that I shall to-day carry them, when I have others to assist me? And, O sinless one, hundreds of other heroic (Rakshasas), capable of moving through the sky, and of assuming any shape at will, will together carry you all with the Brahmanas.”
Vaisampayana said, “After hearing his brother’s words, that brave man, Bhimasena, instructed his son, Ghatotkacha, the foe represser, saying, ‘O unbeatable son of Hidimva, your mother is very weary. You are strong and able to go wherever you wish. So, O sky ranger, please carry her. May you be blessed with prosperity! Take her on your shoulders and travel with us, keeping your path not too high above, so she won’t feel uncomfortable.’ Ghatotkacha then replied, ‘Even on my own, I can carry Yudhishthira the just, Dhaumya, Krishna, and the twins—so how much easier will it be today with others to help me? And, O faultless one, there are hundreds of other heroic Rakshasas, who can soar through the sky and change their shape at will, that will join together to carry you all along with the Brahmanas.’”
Vaisampayana said, “Saying this, Ghatotkacha carried Krishna in the midst of the Pandavas, and the other (Rakshasas) also began to carry the Pandavas. And by virtue of his native energy, Lomasa of incomparable effulgence moved along the path of the Siddhas, like unto a second sun. And at the command of the lord of the Rakshasas, those Rakshasas of terrific prowess began to proceed, bearing all the other Brahmanas, and beholding many a romantic wood. And they proceeded towards the gigantic jujube tree. And carried by the Rakshasas of great speed, proceeding at a rapid pace, the heroes passed over longextending ways quickly, as if over short ones. And on their way they saw various tracts crowded with Mlechchha people, and containing mines of diverse gems. And they also saw hillocks teeming with various minerals, thronged with Vidyadharas, inhabited on all sides by monkeys and Kinnaras and Kimpurushas, and Gandharvas, and filled with peacocks, and chamaras, and apes, and rurus, and bears, and gavayas, and buffaloes, intersected with a network of rivulets, and inhabited by various birds and beasts, and beautified by elephants, and abounding in trees and enraptured birds. After having thus passed many countries, and also the Uttarakurus, they saw that foremost of mountains, the Kailasa, containing many wonders. And by the side of it, they beheld the hermitage of Nara and Narayana, with celestial trees bearing flowers and fruits in all seasons. And they also beheld that beautiful jujube of round trunk. And it was fresh; and of deep shade; and of excellent beauty; and of thick, soft and sleek foliage; and healthful; and having gigantic boughs; and wide-spreading; and of incomparable lustre; and bearing full-grown, tasteful, and holy fruits dropping honey. And this celestial tree was frequented by hosts of mighty sages, and was always inhabited by various birds maddened with animal spirits. And it grew at a spot devoid of mosquitoes and gad-flies, and abounding in fruits and roots and water, and covered with green grass, and inhabited by the celestials and the Gandharvas, and of smooth surface, and naturally healthful, and beauteous and cool and of delicate feel. Having reached that (tree) together with those bulls among Brahmanas, the high-souled ones gently alighted from the shoulders of the Rakshasas. Then in company with those bulls among the twice-born ones, the Pandavas beheld that romantic asylum presided over by Nara and Narayana; devoid of gloom; and sacred; and untouched by the solar rays; and free from those rubs, viz. hunger, and thirst, heat and cold, and removing (all) sorrow; and crowded with hosts of mighty sages; and adorned with the grace proceeding from the Vedas, Saman, Rich, and Yajus; and, O king, inaccessible to men who have renounced religion; and beautified with offerings, and homas; and sacred; and well-swept and daubed; and shining all around with offerings of celestial blossoms; and spread over with altars of sacrificial fire, and sacred ladles and pots; and graced with large water-jars, and baskets and the refuge of all beings; and echoing with the chanting of the Vedas; and heavenly: and worthy of being inhabited; and removing fatigue; and attended with splendour and of incomprehensible merit; and majestic with divine qualities. And the hermitage was inhabited by hosts of great sages, subsisting on fruits and roots; and having their senses under perfect control; and clad in black deer-skins; and effulgent like unto the Sun and Agni; and of souls magnified by asceticism and intent on emancipation; and leading the Vanaprastha mode of life; and of subdued senses; and identified with the Supreme Soul; and of high fortune; and reciting Vaidic hymns. Then having purified himself and restrained his senses, that son of Dharma, the intelligent Yudhishthira of exceeding energy, accompanied by his brothers, approached those sages. And all the great sages endued with supernatural knowledge, knowing Yudhishthira arrived, received him joyfully. And those sages engaged in the recitation of the Vedas, and like unto fire itself, after having conferred blessings on Yudhishthira, cheerfully accorded him fitting reception. And they gave him clean water and flowers and roots. And Yudhishthira the just received with regard the things gladly offered for his reception by the great sages. And then, O sinless one, Pandu’s son together with Krishna and his brothers, and thousands of Brahmanas versed in the Vedas and the Vendangas, entered into that holy hermitage, like unto the abode of Sukra and pleasing the mind with heavenly odours and resembling heaven itself and attended with beauty. There the pious (Yudhishthira) beheld the hermitage of Nara and Narayana, beautified by the Bhagirathi and worshipped by the gods and the celestial sages. And seeing that hermitage inhabited by the Brahmarshis and containing fruits dropping honey, the Pandavas were filled with delight. And having reached that place, the high-souled ones began to dwell with the Brahmanas. There beholding the holy lake Vinda, and the mountain Mainaka, of golden summits and inhabited by various species of birds, the magnanimous ones lived happily with joy. The son of Pandu together with Krishna took pleasure in ranging excellent and captivating woods, shining with flowers of every season; beauteous on all sides with trees bearing blown blossoms; and bending down with the weight of fruits and attended by the numerous male kokilas and of glossy foliage; and thick and having cool shade and lovely to behold. They took delight in beholding diverse beautiful lakes of limpid water and shining all round with lotuses and lilies. And there, O lord, the balmy breeze bearing pure fragrance, blew gladdening all the Pandavas, together with Krishna. And hard by the gigantic jujube, the mighty son of Kunti saw the Bhagirathi of easy descent and cool and furnished with fresh lotuses and having stairs made of rubies and corals and graced with trees and scattered over with celestial flowers, and gladsome to the mind. And at that spot, frequented by celestials and sages, and extremely inaccessible, they, after having purified themselves offered oblations unto the pitris and the gods and the rishis in the sacred waters of the Bhagirathi. Thus those bulls among men the heroic perpetuators of the Kuru race, began to reside there with the Brahmanas offering oblations and practising meditation. And those tigers among men, the Pandavas of the god-like appearance, felt delight in witnessing the various amusements of Draupadi.”
Vaisampayana said, “After saying this, Ghatotkacha carried Krishna among the Pandavas, and the other Rakshasas also began to carry the Pandavas. Thanks to his natural energy, Lomasa, who shone brightly, moved along the path of the Siddhas, like a second sun. At the command of the lord of the Rakshasas, those powerful Rakshasas started to proceed, carrying the other Brahmanas and passing by many beautiful woods. They headed towards the giant jujube tree. Being carried swiftly by the fast Rakshasas, the heroes traveled long distances quickly, as if they were short. Along the way, they saw various areas crowded with Mlechchha people and containing mines of different gems. They also encountered hillocks rich in minerals, filled with Vidyadharas, surrounded by monkeys, Kinnaras, Kimpurushas, Gandharvas, and filled with peacocks, chamaras, apes, rurus, bears, gavayas, and buffaloes, crisscrossed with streams, home to various birds and animals, adorned with elephants, abundant in trees and enchanted birds. After passing through many regions, including the Uttarakurus, they came across the grand Kailasa mountain, which held many wonders. Beside it, they saw the hermitage of Nara and Narayana, with celestial trees bearing flowers and fruits in every season. They also spotted the beautiful jujube tree with a round trunk. It was fresh, deeply shaded, exceptionally beautiful, with thick, soft, and sleek leaves; it was healthy, with huge branches, wide-spreading, shining brightly, and full of ripe, delicious, and holy fruits dripping with honey. This celestial tree was frequented by many powerful sages and always inhabited by various birds filled with energy. It grew in a spot free from mosquitoes and flies, abundant in fruits and roots and water, covered with green grass, and dwelling with celestial beings and Gandharvas, having a smooth surface, naturally healthy, beautiful, cool, and soft to the touch. Upon reaching that tree, the noble ones gently got down from the shoulders of the Rakshasas. Then, in the company of those exalted Brahmanas, the Pandavas admired that lovely refuge presided over by Nara and Narayana; free from gloom; sacred; untouched by sunlight; exempt from discomforts like hunger, thirst, heat, and cold, alleviating all sorrow; crowded with powerful sages; adorned with the grace of the Vedas, Saman, Rich, and Yajus; and, O king, unreachable for those who have renounced religion; beautified with offerings and homas; sacred; well-kept and polished; glowing all around with celestial flower offerings; surrounded by altars of sacrificial fire, sacred ladles, and pots; graced with large water-jars and baskets; providing shelter for all beings; echoing with the chanting of the Vedas; heavenly; deserving of habitation; alleviating fatigue; resplendent; of incredible merit; and majestic with divine qualities. The hermitage was home to numerous great sages, who lived on fruits and roots; with perfectly controlled senses; wearing black deer-skins; radiant like the Sun and Agni; enriched by their ascetic practices and focused on liberation; living the Vanaprastha lifestyle; with subdued senses; identified with the Supreme Soul; considered fortunate; and reciting Vedic hymns. After purifying himself and restraining his senses, Yudhishthira, the intelligent son of Dharma, with great energy, approached those sages along with his brothers. All the great sages, endowed with supernatural knowledge, joyfully welcomed Yudhishthira upon his arrival. The sages, engaged in reciting the Vedas and resembling fire itself, blessed Yudhishthira and welcomed him warmly. They offered him clean water, flowers, and roots. Yudhishthira, the just, respectfully received the offerings made for him by the great sages. Then, O sinless one, Pandu’s son, along with Krishna and his brothers, along with thousands of Veda and Vendanga scholars, entered that sacred hermitage, resembling the abode of Sukra, pleasing to the mind with heavenly fragrances, and looking like heaven itself, filled with beauty. There, the virtuous Yudhishthira saw the hermitage of Nara and Narayana, beautified by the Bhagirathi and revered by the gods and celestial sages. Upon seeing that hermitage inhabited by the Brahmarshis and filled with honey-dripping fruits, the Pandavas were filled with joy. Having arrived at that place, the noble ones began to dwell with the Brahmanas. They beheld the holy lake Vinda and the golden-summited mountain Mainaka, home to various bird species, and lived happily there. The son of Pandu, along with Krishna, delighted in exploring stunning, captivating woods rich with flowers of every season; beautiful everywhere with trees bearing open blossoms; weighed down with ripe fruits, accompanied by the numerous male kokilas and lush foliage; thick and offering cool shade and lovely sights. They took pleasure in seeing various beautiful lakes of crystal-clear water, shining with lotuses and lilies. And there, O lord, the gentle breeze carrying pure fragrance blew, pleasing all the Pandavas along with Krishna. Near the massive jujube, Kunti’s mighty son spotted the Bhagirathi, easily flowing and cool, adorned with fresh lotuses, featuring steps made of rubies and corals, graced with trees, scattered with celestial flowers, and delightful to the heart. In that spot, frequented by celestial beings and sages and hard to access, they, after purifying themselves, offered oblations to the pitris, gods, and rishis in the sacred waters of the Bhagirathi. Thus, those brave men of the Kuru race began to reside there with the Brahmanas, offering oblations and practicing meditation. And those heroic Pandavas, resembling divine beings, found joy in watching the various amusements of Draupadi.”
SECTION CXLV
Vaisampayana said, “There observing cleanliness, those tigers among men dwelt for six nights, in expectation of beholding Dhananjaya. And it came to pass that all of a sudden there blew a wind from the north-east and brought a celestial lotus of a thousand petals and effulgent as the sun. And Panchali saw that pure and charming lotus of unearthly fragrance, brought by the wind and left on the ground. And having obtained that excellent and beautiful lotus, that blessed one became exceedingly delighted, O king, and addressed Bhimasena in the following words, ‘Behold, O Bhima, this most beautiful unearthly flower having within it the very source of fragrance. It gladdenth my heart, O represser of foes. This one shall be presented to Yudhishthira the just. Do thou, therefore, procure others for my satisfaction—in order that I may carry them to our hermitage in the Kamyaka. If, O Pritha’s son, I have found grace with thee, do thou then procure others of this species in large numbers. I wish to carry them to our hermitage.’ Having said this, the blameless lady of beautiful glances approached Yudhishthira the just, taking the flower. And knowing the desire of his beloved queen that bull among men, Bhima of great strength, also set out, in order to gratify her. And intent upon fetching the flowers, he began to proceed at rapid space, facing the wind, in the direction from which the flower had come. And taking the bow inlaid with gold on the back as also arrows like unto venomous snakes, he proceeded as a lion in anger or an elephant in rut. And all beings gazed at him, holding a mighty bow and arrows. And neither exhaustion, nor langour, neither fear nor confusion, ever possessed the son of Pritha and the offspring of Vayu (wind). And desirous of pleasing Draupadi the mighty one, free from fear or confusion, ascended the peak depending on the strength of his arms. And that slayer of foes began to range that beautiful peak covered with trees, creepers and of black rocky base; and frequented by Kinnaras; and variegated with minerals, plants, beasts, and birds of various hues; and appearing like an upraised arm of the Earth adorned with an entire set of ornaments. And that one of matchless prowess proceeded, fixing his look at the slopes of the Gandhamadana,—beautiful with flowers of every season—and revolving various thoughts in his mind and with his ears, eyes and mind rivetted to the spots resounding with the notes of male kokilas and ringing with the hum of black bees. And like an elephant in rut ranging mad in a forest that one of mighty prowess smelt the rare odour proceeding from the flowers of every season. And he was fanned by the fresh breeze of the Gandhamadana bearing the perfumes of various blossoms and cooling like unto a father’s touch. On his fatigue being removed the down on his body stood on end. And in this state that represser of foes for the flowers began to survey all the mountain, inhabited by Yakshas and Gandharvas and celestials and Brahmarshis. And brushed by the leaves of Saptachchada tree, besmeared with fresh red, black and white minerals, he looked as if decorated with lines of holy unguents drawn by fingers. And with clouds stretching at its sides, the mountain seemed dancing with outspread wings. And on account of the trickling waters of springs, it appeared to be decked with necklaces of pearls. And it contained romantic caverns and groves and cascades and caves. And there were excellent peacocks dancing to the jingling of the bangles of the Apsaras. And its rocky surface was worn away by the end of tusks of the elephants presiding over the cardinal points. And with the waters of rivers falling down, the mountain looked as if its clothes were getting loosened. And that graceful son of the wind-god playfully and cheerfully went on, pushing away by his force countless intertwisted creepers. And stags in curiosity gazed at him, with grass in their mouths. And not having experienced fear (ever before), they were unalarmed, and did not flee away. And being engaged in fulfilling the desire of his love, the youthful son of Pandu, stalwart and of splendour like unto the hue of gold; and having a body strong as a lion; and treading like a mad elephant; and possessing the force of a mad elephant; and having coppery eyes like unto those of a mad elephant; and capable of checking a mad elephant began to range the romantic sides of the Gandhamadana with his beautiful eyes uplifted; and displaying as it were a novel type of beauty. And the wives of Yakshas and Gandharvas sitting invisible by the side of their husbands, stared at him, turning their faces with various motions. Intent upon gratifying Draupadi exiled unto the woods, as he was ranging the beautiful Gandhamadana, he remembered the many and various woes caused by Duryodhana. And he thought, ‘Now that Arjuna sojourn in heaven and that I too have come away to procure the flowers, what will our brother Yudhishthira do at present? Surely, from affection and doubting their prowess, that foremost of men, Yudhishthira, will not let Nakula and Sahadeva come in search of us. How, again, can I obtain the flowers soon?’ Thinking thus, that tiger among men proceeded in amain like unto the king of birds, his mind and sight fixed on the delightful side of the mountain. And having for his provisions on the journey the words of Draupadi, the mighty son of Pandu, Vrikodara Bhima, endued with strength and the swiftness of the wind, with his mind and sight fixed on the blooming slopes of the mountain, proceeded speedily, making the earth tremble with his tread, even as doth a hurricane at the equinox; and frightening herds of elephants and grinding lions and tigers and deer and uprooting and smashing large trees and tearing away by force plants and creepers, like unto an elephant ascending higher and higher the summit of a mountain; and roaring fiercely even as a cloud attended with thunder. And awakened by that mighty roaring of Bhima, tigers came out of their dens, while other rangers of the forest hid themselves. And the coursers of the skies sprang up (on their wing) in fright. And herds of deer hurriedly ran away. And birds left the trees (and fled). And lions forsook their dens. And the mighty lions were roused from their slumber. And the buffaloes stared. And the elephants in fright, leaving that wood, ran to more extensive forests company with their mates. And the boars and the deer and the lions and the buffaloes and the tigers and the jackals and the gavayas of the wood began to cry in herds. And the ruddy geese, and the gallinules and the ducks and the karandavas and the plavas and the parrots and the male kokilas and the herons in confusion flew in all directions, while some proud elephants urged by their mates, as also some lions and elephants in rage, flew at Bhimasena. And as they were distracted at heart through fear, these fierce animals discharging urine and dung, set up loud yells with gapping mouths. Thereupon the illustrious and graceful son of the wind-god, the mighty Pandava, depending upon the strength of his arms, began to slay one elephant with another elephant and one lion with another lion while he despatched the others with slaps. And on being struck by Bhima the lions and the tigers and the leopards, in fright gave loud cries and discharged urine and dung. And after having destroyed these the handsome son of Pandu, possessed of mighty strength, entered into the forest, making all sides resound with his shouts. And then the long-armed one saw on the slopes of the Gandhamadana a beautiful plantain tree spreading over many a yojana. And like unto a mad lion, that one of great strength proceeded amain towards that tree breaking down various plants. And that foremost of strong persons—Bhima—uprooting innumerable plantain trunks equal in height to many palm-trees (placed one above another), cast them on all sides with force. And that highly powerful one, haughty like a male lion, sent up shouts. And then he encountered countless beasts of gigantic size, and stags, and monkeys, and lions, and buffaloes, and aquatic animals. And what with the cries of these, and what with the shouts of Bhima, even the beasts and birds that were at distant parts of the wood, became all frightened. And hearing those cries of beasts and birds, myriads of aquatic fowls suddenly rose up on wetted wings. And seeing these fowls of water, that bull among the Bharatas proceeded in that direction; and saw a vast and romantic lake. And that fathomless lake was, as it were, being fanned by the golden plantain trees on the coast, shaken by the soft breezes. And immediately descending into the lake abounding in lilies and lotuses, he began to sport lustily like unto a mighty maddened elephant. Having thus sported there for a long while, he of immeasurable effulgence ascended, in order to penetrate with speed into that forest filled with trees. Then the Pandava winded with all his might his loud-blowing shell. And striking his arms with his hands, the mighty Bhima made all the points of heaven resound. And filled with the sounds of the shell, and with the shouts of Bhimasena, and also with the reports produced by the striking of his arms, the caves of the mountain seemed as if they were roaring. And hearing those loud arm-strokes, like unto the crashing of thunder, the lions that were slumbering in the caves, uttered mighty howls. And being terrified by the yelling of the lions, the elephants, O Bharata, sent forth tremendous roars, which filled the mountain. And hearing those sounds emitted, and knowing also Bhimasena to be his brother, the ape Hanuman, the chief of monkeys, with the view of doing good to Bhima, obstructed the path leading to heaven. And thinking that he (Bhima) should not pass that way,(Hanuman) lay across the narrow path, beautified by plantain trees, obstructing it for the sake of the safety of Bhima. With the object that Bhima might not come by curse or defeat, by entering into the plantain wood, the ape Hanuman of huge body lay down amidst the plantain trees, being overcome with drowsiness. And he began to yawn, lashing his long tail, raised like unto the pole consecrated to Indra, and sounding like thunder. And on all sides round, the mountains by the mouths of caves emitted those sounds in echo, like a cow lowing. And as it was being shaken by the reports produced by the lashing of the tail, the mountain with its summits tottering, began to crumble all around. And overcoming that roaring of mad elephants, the sounds of his tail spread over the varied slopes of the mountain.
Vaisampayana said, “There, maintaining cleanliness, those champions among men stayed for six nights, waiting to see Dhananjaya. Then suddenly, a wind blew from the northeast, bringing a celestial lotus with a thousand petals, shining like the sun. Panchali saw that pure and lovely lotus with its heavenly fragrance, left on the ground by the wind. Upon receiving that exquisite and beautiful lotus, she was filled with joy, O king, and said to Bhimasena, ‘Look, O Bhima, at this beautiful, otherworldly flower, which holds the very essence of fragrance. It makes my heart happy, O enemy-slayer. I will offer this to the just Yudhishthira. Therefore, please find more for my delight, so I can take them to our hermitage in the Kamyaka. If, O son of Pritha, I have pleased you, then get me more of this kind in great quantity. I want to take them back to our hermitage.’ After saying this, the virtuous and beautiful-eyed lady moved towards Yudhishthira with the flower. Understanding his beloved queen's wish, the mighty Bhima started out to please her. Focused on getting the flowers, he moved quickly against the wind towards the source of the flower. Armed with a golden-inlaid bow and arrows that resembled poisonous snakes, he proceeded like an angry lion or a rutting elephant. All beings looked at him, carrying a mighty bow and arrows. Neither exhaustion, nor fatigue, nor fear or confusion ever took hold of the son of Pritha, the offspring of Vayu (the wind). Wanting to please Draupadi, the strong one climbed the heights relying on his strength. The foe-slayer began to explore that lovely peak covered in trees, vines, and black rocky foundations; frequented by Kinnaras; adorned with minerals, plants, beasts, and birds in diverse colors; resembling an arm of the Earth decorated with an entire set of ornaments. The unparalleled warrior moved, keeping his gaze on the slopes of the Gandhamadana—beautiful with flowers in every season—while various thoughts filled his mind, with his ears, eyes, and thoughts fixated on the areas echoing with the sounds of male kokilas and buzzing with the hum of black bees. Like an ecstatic elephant roaming wildly in a forest, the mighty one picked up the rare scent from flowers in bloom. He was fanned by the fresh breeze of Gandhamadana carrying the fragrances of various blossoms, cooling like a father’s touch. As his fatigue faded, the hair on his body stood on end. In this state, the foe-slayer started to explore the entire mountain, home to Yakshas, Gandharvas, celestial beings, and Brahmarshis. Brushed by the leaves of the Saptachchada tree, adorned with fresh red, black, and white minerals, he appeared decorated with lines of holy ointments drawn by fingers. With clouds stretching at its sides, the mountain seemed to dance with outspread wings. Thanks to the flowing waters of springs, it looked like it was adorned with pearl necklaces. It held romantic caves, groves, cascades, and caverns. There were splendid peacocks dancing to the sound of Apsara bangles. The rocky surface bore the marks of the tusks of elephants reigning over the cardinal points. With the river waters cascading down, the mountain appeared as if its garments were loosening. That graceful son of the wind-god, playfully and cheerfully, pushed aside countless intertwined vines. Curious stags watched him with grass in their mouths. Not having known fear before, they were unafraid and did not flee. Engaged in fulfilling the desires of his love, the youthful son of Pandu, strong and golden like the hue of gold; moving like a mad elephant and possessing its strength; with coppery eyes akin to those of a frenzied elephant; and capable of taming a wild elephant began to navigate the enchanting slopes of Gandhamadana with his beautiful eyes raised, showcasing a unique kind of beauty. The wives of Yakshas and Gandharvas, unseen alongside their husbands, stared at him, turning their faces with varying motions. Intent on satisfying Draupadi, who was exiled to the wilderness, as he explored the beautiful Gandhamadana, he remembered the numerous troubles caused by Duryodhana. He thought, ‘Now that Arjuna is away in heaven and I have come to fetch the flowers, what will our brother Yudhishthira do at this moment? Surely, considering his affection and doubt in their abilities, the foremost of men, Yudhishthira, will not allow Nakula and Sahadeva to search for us. How can I quickly obtain the flowers?’ Contemplating this, that tiger among men proceeded swiftly like the king of birds, with his mind and gaze fixed on the mountain’s lovely sides. With Draupadi’s words as provisions, the mighty son of Pandu, Vrikodara Bhima, endowed with strength and the swiftness of wind, with his mind and eyes fixed on the flowering slopes of the mountain, rushed forward, making the earth tremble beneath his feet, much like a hurricane during the equinox; startling herds of elephants, crushing lions, tigers, and deer, uprooting and smashing large trees, and tearing away plants and vines with the force of an elephant climbing higher and higher up a mountain; roaring fiercely like a cloud accompanied by thunder. Awakened by Bhima’s thunderous roar, tigers emerged from their dens, while other forest dwellers hid themselves. The birds of the sky took flight in panic. Herds of deer ran away hurriedly. Birds vacated the trees. Lions abandoned their dens. The mighty lions woke from their slumber. Buffaloes stared, and frightened elephants, leaving the woods, hastened to larger forests with their companions. The boars, deer, lions, buffaloes, tigers, jackals, and gavayas of the woods began to cry out in groups. The ruddy geese, gallinules, ducks, karandavas, plavas, parrots, male kokilas, and herons flew in all directions in confusion, as some proud elephants, driven by their mates, alongside some lions and enraged elephants charged at Bhimasena. As they became distraught with fear, these fierce creatures, discharging urine and dung, let out loud yells with gaping mouths. Then the illustrious and graceful son of the wind-god, the mighty Pandava, relying on his strength, began to slay one elephant with another and one lion with another, dispatching the rest with slaps. When struck by Bhima, the lions, tigers, and leopards howled in terror and released urine and dung. After defeating them, the handsome son of Pandu, blessed with immense strength, ventured into the forest, filling every direction with his roars. Then, the long-armed one spotted on the slopes of Gandhamadana a magnificent plantain tree stretching over many yojanas. Like a frenzied lion, the powerful one moved straight towards that tree, trampling various plants. The strongest of all—Bhima—uprooted countless plantain trunks, towering as high as palm-trees stacked one atop another, throwing them forcefully in every direction. That highly powerful one, proud like a male lion, raised his shouts. He soon encountered innumerable massive beasts, stags, monkeys, lions, buffaloes, and water-dwelling creatures. Amidst their cries and Bhima's shouts, even the creatures and birds from distant parts of the forest were filled with fear. Hearing the cries of beasts and birds, flocks of waterfowl suddenly took flight on damp wings. Seeing these waterfowl, that champion among the Bharatas ventured in their direction and discovered a vast and enchanting lake. That endless lake seemed to be fanned by golden plantain trees along the shore, stirred by soft breezes. Quickly descending into the lake teeming with lilies and lotuses, he began to play joyfully like a powerful, crazed elephant. After playing there for a long time, he of incredible radiance emerged to swiftly penetrate deeper into the forest filled with trees. Then the Pandava blew his loud shell with all his might. Striking his arms together, the mighty Bhima made all the corners of the sky reverberate. Filled with the sounds of the shell, along with the shouts of Bhimasena, and the noises produced by the clapping of his arms, the caves of the mountain sounded as if roaring. Hearing the loud sounds of arm-strikes, akin to crashing thunder, the lions sleeping in the caves emitted mighty howls. Panicked by the roaring of the lions, the elephants, O Bharata, let out tremendous roars that echoed throughout the mountain. Hearing these sounds and recognizing Bhimasena as his brother, the ape Hanuman, chief of the monkeys, decided to assist Bhima and blocked the path leading to heaven. Believing that Bhima should not pass that way, Hanuman lay across the narrow path, adorned with plantain trees, to protect Bhima. To ensure Bhima might avoid curses or defeat by entering the plantain grove, the massive ape Hanuman lay sprawled among the trees, overcome by sleepiness. He yawned, swinging his long tail, raised like a pole consecrated to Indra, sounding like thunder. Echoing around, the mountains through the mouths of caves produced sounds that reverberated like a lowing cow. Shaking from the clamor caused by the thrashing of his tail, the mountain’s peaks swayed, starting to crumble all around. And overcoming the roars of maddened elephants, the sounds of his tail spread across the various slopes of the mountain.
“On those sounds being heard the down of Bhima’s body stood on end; and he began to range that plantain wood, in search of those sounds. And that one of mighty arms saw the monkey-chief in the plantain wood, on an elevated rocky base. And he was hard to be looked at even as the lightning-flash; and of coppery hue like that of the lightning-flash: and endued with the voice of the lightning-flash; and quick moving as the lightning-flash; and having his short flesh neck supported on his shoulders; and with his waist slender in consequence of the fullness of his shoulders. And his tail covered with long hair, and a little bent at the end, was raised like unto a banner. And (Bhima) saw Hanuman’s head furnished with small lips, and coppery face and tongue, and red ears, and brisk eyes, and bare white incisors sharpened at the edge.’ And his head was like unto the shining moon; adorned with white teeth within the mouth; and with mane scattered over, resembling a heap of asoka flowers. And amidst the golden plantain trees, that one of exceeding effulgence was lying like unto a blazing fire, with his radiant body. And that slayer of foes as casting glances with his eyes reddened with intoxication. And the intelligent Bhima saw that mighty chief of monkeys, of huge body, lying like unto the Himalaya, obstructing the path of heaven. And seeing him alone in that mighty forest, the undaunted athletic Bhima, of long arms, approached him with rapid strides, and uttered a loud shout like unto the thunder. And at that shout of Bhima, beasts and birds became all alarmed. The powerful Hanuman, however, opening his eyes partially looked at him (Bhima) with disregard, with eyes reddened with intoxication. And then smilingly addressing him, Hanuman said the following words, ‘Ill as I am, I was sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness to all creatures, as thou hast reason. Belonging to the animal species, we are ignorant of virtue. But being endued with reason, men show kindness towards creatures. Why do then reasonable persons like thee commit themselves to acts contaminating alike body, speech, and heart, and destructive of virtue? Thou knowest not what virtue is, neither hast thou taken council of the wise. And therefore it is that from ignorance, and childishness thou destroyest the lower animals. Say, who art thou, and what for hast thou come to the forest devoid of humanity and human beings? And, O foremost of men, tell thou also, whither thou wilt go to-day. Further it is impossible to proceed. Yonder hills are inaccessible. O hero, save the passage obtained by the practice of asceticism, there is no passage to that place. This is the path of the celestials; it is ever impassable by mortals. Out of kindness, O hero, do I dissuade thee. Do thou hearken unto my words. Thou canst not proceed further from this place. Therefore, O lord, do thou desist. O chief of men, to-day in very way thou art welcome to this place. If thou think it proper to accept my words, do thou then, O best of men, rest here, partaking of fruits and roots, sweet as ambrosia, and do not have thyself destroyed for naught.”
“Upon hearing those sounds, the hair on Bhima’s body stood up, and he started to search through the plantain grove for the source of the noise. There, on a high rocky outcrop, he spotted the monkey king. He was as striking as a flash of lightning, with a body that shone like it and a coppery hue. His voice was like thunder, he moved swiftly, and his short neck sat on broad shoulders, giving him a slender waist. His tail was covered in long hair, slightly bent at the end, and stood up like a banner. Bhima noted Hanuman’s head with small lips, a coppery face and tongue, red ears, sharp eyes, and white incisors that glinted. His head resembled a radiant moon, and his mouth was filled with white teeth framed by a mane that looked like a pile of asoka flowers. Among the golden plantain trees, this monkey with amazing brilliance lay like a blazing fire, his body radiant. He cast slanted glances with his intoxicated eyes, and Bhima, the clever warrior, noticed the huge monkey lying there like a mountain, blocking the path to heaven. Seeing him alone in that vast forest, the fearless and muscular Bhima strode up to him quickly and let out a loud shout like thunder. At Bhima's shout, all the animals and birds became alarmed. However, the powerful Hanuman, opening his eyes just a bit, regarded Bhima with indifference, his eyes still bloodshot from intoxication. Then, with a smile, Hanuman spoke, ‘Though I am unwell, I was sleeping peacefully. Why have you woken me? You should show kindness to all beings, as is reasonable. Being animals, we lack awareness of virtue. But since you have reason, humans typically show kindness to creatures. Why do reasonable individuals like you engage in actions that soil body, speech, and heart, destroying virtue? You don’t understand what virtue is and have not consulted the wise. Hence, in your ignorance and childishness, you harm lower animals. Tell me, who are you, and why have you come to this forsaken forest? And, oh, great one, where are you headed today? You cannot go further; those hills are unreachable. There’s no way through without the path gained by asceticism. This is the path of the celestial beings; it cannot be crossed by mortals. Out of kindness, oh hero, I am advising you. Listen to my words: you cannot proceed from here. So, I urge you to turn back. O chief of men, you are welcome here today. If you find it reasonable to consider my words, then rest here, enjoying fruits and roots as sweet as ambrosia, and do not put yourself in danger for nothing.’”
SECTION CXLVI
Vaisampayana said, “O represser of foes, hearing these words of the intelligent monkey-chief, the heroic Bhima answered, ‘Who art thou? And why also hast thou assumed the shape of a monkey? It is a Kshatriya—one of a race next to the Brahmanas—that asketh thee. And he belongeth to the Kuru race and the lunar stock, and was borne by Kunti in her womb, and is one of the sons of Pandu, and is the off spring of the wind-god, and is known by the name of Bhimasena.’ Hearing these words of the Kuru hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto that offspring of the wind-god (Bhimasena), saying, ‘I am a monkey, I will not allow thee the passage thou desirest. Better desist and go back. Do thou not meet with destruction.’ At this Bhimasena replied. ‘Destruction at anything else do I not ask thee about, O monkey. Do thou give me passage. Arise! Do not come by grief at my hands.’ Hanuman said, ‘I have no strength to rise; I am suffering from illness. If go thou must, do thou go by overleaping me.’ Bhima said, ‘The Supreme Soul void of the properties pervadeth a body all over. Him knowable alone by knowledge, I cannot disregard. And therefore, will I not overleap thee. If I had not known Him from Whom become manifest all creatures, I would have leapt over thee and also the mountain, even as Hanuman had bounded over the ocean.’ Thereupon Hanuman said, ‘Who is that Hanuman, who had bounded over the ocean? I ask thee, O best of men. Relate if thou canst.’ Bhima replied, “He is even my brother, excellent with every perfection, and endued with intelligence and strength both of mind and body. And he is the illustrious chief of monkeys, renowned in the Ramayana. And for Rama’s queen, that king of the monkeys even with one leap crossed the ocean extending over a hundred yojanas. That mighty one is my brother. I am equal unto him in energy, strength and prowess and also in fight. And able am I to punish thee. So arise. Either give me passage or witness my prowess to-day. If thou do not listen to my bidding, I shall send thee to the abode of Yama.”
Vaisampayana said, “O enemy-slayer, after hearing the words of the clever monkey chief, the brave Bhima replied, ‘Who are you? And why have you taken the form of a monkey? I am a Kshatriya, a warrior from a lineage just below the Brahmanas. I belong to the Kuru clan and the lunar dynasty, I was carried in Kunti's womb, I am one of the sons of Pandu, I am the offspring of the wind-god, and I am known as Bhimasena.’ Hearing these words from the Kuru hero, Hanuman smiled and spoke to Bhimasena, saying, ‘I am a monkey, and I will not let you pass. You’re better off turning back. Don’t let yourself be destroyed.’ To this, Bhimasena replied, ‘I’m not asking you about destruction or anything else, O monkey. Just let me pass. Get up! Don't bring harm upon yourself.’ Hanuman said, ‘I have no strength to get up; I’m suffering from illness. If you must go, then jump over me.’ Bhima answered, ‘The Supreme Soul, which is beyond all attributes, fills the entire body. He can only be known through knowledge, and I cannot ignore Him. Therefore, I will not jump over you. If I didn’t know Him from whom all beings come into existence, I would have easily leaped over you and even the mountain, like Hanuman leaping over the ocean.’ Then Hanuman asked, ‘Who is this Hanuman who leaped over the ocean? Tell me, O best of men, if you can.’ Bhima responded, ‘He is my brother, fully endowed with every virtue, possessing both mental and physical strength. He is the renowned leader of monkeys in the Ramayana. For the sake of Rama’s queen, that king of monkeys crossed the ocean in one leap, which stretches over a hundred yojanas. That mighty one is my brother. I match him in energy, strength, prowess, and fighting ability. I can punish you if necessary. So get up. Either let me through or witness my strength today. If you don’t listen to me, I will send you to the realm of Yama.’”
Vaisampayana continued. “Then knowing him (Bhima) to be intoxicated with strength, and proud of the might of his arms, Hanuman, slighting him at heart, said the following words, ‘Relent thou, O sinless one. In consequence of age, I have no strength to get up. From pity for me, do thou go, moving aside my tail.’ Being thus addressed by Hanuman, Bhima proud of the strength of his arms, took him for one wanting in energy and prowess, and thought within himself, ‘Taking fast hold of the tail, will I send this monkey destitute of energy and prowess, to the region of Yama.’ Thereat, with a smile he slightingly took hold of the tail with his left hand; but could not move that tail of the mighty monkey. Then with both arms he pulled it, resembling the pole reared in honour of Indra. Still the mighty Bhima could not raise the tail with both his arms. And his eye-brows were contracted up, and his eyes rolled, and his face was contracted into wrinkles and his body was covered with sweat; and yet he could not raise it. And when after having striven, the illustrious Bhima failed in raising the tail, he approached the side of the monkey, and stood with a bashful countenance. And bowing down, Kunti’s son, with joined hands, spake these words, ‘Relent thou, O foremost of monkeys; and forgive me for my harsh words. Art thou a Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of curiosity. Tell me who thou art that hast assumed the shape of monkey, if it be not a secret, O long-armed one, and if I can well hear it. I ask thee as a disciple, and I, O sinless one, seek thy refuge.’ Thereupon Hanuman said, ‘O represser of foes, even to the extent of thy curiosity to know me, shall I relate all at length. Listen, O son of Pandu! O lotus-eyed one, I was begotten by the wind-god that life of the world—upon the wife of Kesari. I am a monkey, by name Hanuman. All the mighty monkey-kings, and monkey-chiefs used to wait upon that son of the sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a friendship subsisted between me and Sugriva, even as between the wind and fire. And for some cause, Sugriva, driven out by his brother, for a long time dwelt with me at the Hrisyamukh. And it came to pass that the mighty son of Dasaratha the heroic Rama, who is Vishnu’s self in the shape of a human being, took his birth in this world. And in company with his queen and brother, taking his bow, that foremost of bowmen with the view of compassing his father’s welfare, began to reside in the Dandaka forest. And from Janasthana, that mighty Rakshasa monarch, the wicked Ravana, carried away his (Rama’s) queen by stratagem and force, deceiving, O sinless one, that foremost of men, through the agency of a Rakshasa, Maricha, who assumed the form of a deer marked with gem-like and golden spots.”
Vaisampayana continued. “Then, seeing that Bhima was full of strength and proud of his might, Hanuman, dismissing him in his mind, said, ‘Please, O sinless one, have mercy on me. I am too old to get up. Out of pity for me, could you please move aside my tail?’ Hearing this from Hanuman, Bhima, proud of his strength, thought Hanuman was weak and lacking energy and considered, ‘I will grab his tail and send this weak monkey off to the land of the dead.’ With a smile, he mockingly grabbed the tail with his left hand but found he couldn't move the tail of the mighty monkey. Then, using both arms, he tried to pull it, like a pole raised in honor of Indra, yet the powerful Bhima still couldn’t lift it. His eyebrows furrowed, his eyes bulged, his face wrinkled in effort, and his body was drenched in sweat, and still, he couldn’t raise it. After struggling, the great Bhima approached the monkey, standing there with a shy expression. Bowing down, Kunti’s son joined his hands and said, ‘Please forgive me, O foremost of monkeys, for my harsh words. Are you a Siddha, a god, a Gandharva, or a Guhyaka? I ask out of curiosity. Please tell me who you are, taking this monkey form, unless it's a secret, O long-armed one, and if it's something I can hear. I ask as a disciple, and I seek your protection.’ Then Hanuman replied, ‘O enemy-slayer, I will reveal everything to satisfy your curiosity. Listen, O son of Pandu! O lotus-eyed one, I was born to the wind-god, the life of the world, and the wife of Kesari. I am a monkey named Hanuman. All the mighty monkey kings and chiefs served Sugriva, the son of the sun, and Vali, the son of Indra. O enemy-slayer, I had a friendship with Sugriva like that of wind and fire. For some time, Sugriva, expelled by his brother, lived with me at Hrisyamukh. Then, the mighty son of Dasaratha, the heroic Rama, who is Vishnu in human form, was born into this world. Accompanied by his queen and brother, he took his bow and aimed to ensure his father's welfare by residing in the Dandaka forest. Then, from Janasthana, the wicked Ravana, the great Rakshasa king, kidnapped his queen through trickery and force, deceiving that foremost of men with the help of the Rakshasa Maricha, who transformed into a deer marked with gem-like and golden spots.”
SECTION CXLVII
Hanuman said, ‘And after his wife was carried away, that descendant of Raghu, while searching with his brother for his queen, met, on the summit of that mountain, with Sugriva, chief of the monkeys. Then a friendship was contracted between him and the high-souled Raghava. And the latter, having slain Vali installed Sugriva in the kingdom. And having obtained the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in search of Sita. And, O best of men, I too with innumerable monkeys set out towards the south in quest of Sita, O mighty-armed one. Then a mighty vulture Sampati by name, communicated the tidings that Sita was in the abode of Ravana. Thereupon with the object of securing success unto Rama, I all of a sudden bounded over the main, extending for a hundred yojanas. And, O chief of the Bharatas, having by my own prowess crossed the ocean, that abode of sharks and crocodiles, I saw in Ravana’s residence, the daughter of king Janaka, Sita, like unto the daughter of a celestial. And having interviewed that lady, Vaidehi, Rama’s beloved, and burnt the whole of Lanka with its towers and ramparts and gates, and proclaimed my name there, I returned. Hearing everything from me the lotus-eyed Rama at once ascertained his course of action, and having for the passage of his army constructed a bridge across the deep, crossed it followed by myriads of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also Ravana, the oppressor of the worlds together with his Rakshasa followers. And having slain the king of the Rakshasas, with his brother, and sons and kindred, he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana, pious, and reverent, and kind to devoted dependants. Then Rama recovered his wife even like the lost Vaidic revelation. Then Raghu’s son, Rama, with his devoted wife, returned to his own city, Ayodhya, inaccessible to enemies; and that lord of men began to dwell there. Then that foremost of kings, Rama was established in the kingdom. Thereafter, I asked a boon of the lotus-eyed Rama, saying, ‘O slayer of foes, Rama, may I live as long as the history of thy deeds remaineth extant on earth!” Thereupon he said, ‘So be it. O represser of foes, O Bhima, through the grace of Sita also, here all excellent objects of entertainment are supplied to me, whoever abide at this place. Rama reigned for the thousand and ten hundred years. Then he ascended to his own abode. Ever since, here Apsaras and Gandharvas delight me, singing for aye the deeds of that hero, O sinless one. O son of the Kurus, this path is impassable to mortals. For this, O Bharata, as also with the view that none might defeat or curse thee, have I obstructed thy passage to this path trod by the immortals. This is one of the paths to heaven, for the celestials; mortals cannot pass this way. But the lake in search of which thou hast come, lieth even in that direction.”
Hanuman said, “After his wife was taken away, that descendant of Raghu, while searching for his queen with his brother, met Sugriva, the monkey king, at the top of the mountain. A friendship formed between him and the noble Raghava. After killing Vali, he made Sugriva the king. Once Sugriva was in power, he sent out hundreds and thousands of monkeys to find Sita. And, O best of men, I too, along with countless monkeys, set off towards the south to search for Sita, O mighty-armed one. Then a powerful vulture named Sampati brought the news that Sita was in Ravana’s place. To ensure Rama's success, I suddenly jumped across the sea, which spans a hundred yojanas. O chief of the Bharatas, having crossed that ocean, home to sharks and crocodiles, I saw in Ravana’s residence the daughter of King Janaka, Sita, looking like a celestial maiden. After meeting that lady, Vaidehi, who is dear to Rama, I burned down all of Lanka with its towers, fortifications, and gates, proclaiming my name there, and then I returned. Hearing everything from me, the lotus-eyed Rama quickly figured out his plan, and to move his army, he built a bridge across the deep and crossed it, followed by thousands of monkeys. Then, using his strength, Rama defeated the Rakshasas in battle and killed Ravana, the conqueror of worlds, along with his Rakshasa army. After killing the king of the Rakshasas, with his brother, sons, and relatives, he appointed the pious and respectful Rakshasa chief, Vibhishana, to rule in Lanka. Rama then reunited with his wife, just like recovering a lost sacred text. Raghu’s son, Rama, together with his devoted wife, returned to his city, Ayodhya, which was safe from enemies; and that lord of men began to live there. The greatest of kings, Rama, was established in the kingdom. Later, I asked a favor of the lotus-eyed Rama, saying, ‘O killer of enemies, Rama, may I live as long as the story of your deeds remains on earth!’ He replied, ‘So be it. O vanquisher of foes, O Bhima, thanks to Sita's grace, I receive all delightful things here, for anyone who stays at this place. Rama ruled for a thousand and one hundred years. Then he went to his own abode. Since then, Apsaras and Gandharvas have pleased me by singing forever about the deeds of that hero, O sinless one. O son of the Kurus, this path is impassable for mortals. For this reason, O Bharata, and to ensure that no one can defeat or curse you, I have blocked your way to this path taken by the immortals. This is one of the paths to heaven for the celestials; mortals cannot travel this way. But the lake you seek lies in that direction.”
SECTION CXLVIII
Vaisampayana continued, “Thus addressed, the powerful Bhimasena of mighty arms, affectionately, and with a cheerful heart, bowed unto his brother, Hanuman, the monkey-chief, and said in mild words, ‘None is more fortunate than I am; now have I seen my elder brother. It is a great favour shown unto me; and I have been well pleased with thee. Now I wish that thou mayst fulfil this desire of mine. I desire to behold. O hero, that incomparable form of thine, which thou at that time hadst had, in bounding over the main, that abode of sharks and crocodiles. Thereby I shall be satisfied, and also believe in thy words.’ Thus addressed, that mighty monkey said with a smile, ‘That form of mine neither thou, not any one else can behold. At that age, the state of things was different, and doth not exist at present. In the Krita age, the state of things was one; and in the Treta, another; and in the Dwapara, still another. Diminution is going on this age; and I have not that form now. The ground, rivers, plants, and rocks, and siddhas, gods, and celestial sages conform to Time, in harmony with the state of things in the different yugas. Therefore, do not desire to see my former shape, O perpetuator of the Kuru race. I am conforming to the tendency of the age. Verily, Time is irresistible’ Bhimasena said, ‘Tell me of the duration of the different yugas, and of the different manners and customs and of virtue, pleasure and profit, and of acts, and energy, and of life and death in the different yugas.’ Thereupon Hanuman said, ‘O child, that yuga is called Krita when the one eternal religion was extant. And in that best of yugas, every one had religious perfection, and, therefore, there was no need of religious acts. And then virtue knew no deterioration; nor did people decrease. It is for this that this age is called Krita (perfect). But in time the yuga had come to be considered as an inferior one. And, O child, in the Krita age, there were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. And there was no buying and selling. And the Sama, the Rich, and the Yajus did not exist. And there was no manual labour. And then the necessaries of life were obtained only by being thought of. And the only merit was in renouncing the world. And during that yuga, there was neither disease, nor decay of the senses. And there was neither malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor cunning, nor fear, nor misery, nor envy, nor covetousness. And for this, that prime refuge of Yogis, even the Supreme Brahma, was attainable to all. And Narayana wearing a white hue was the soul of all creatures. And in the Krita Yuga, the distinctive characteristics of Brahmanas, Kshatriyas, Vaisyas, and Sudras were natural and these ever stuck to their respective duties. And then Brahma was the sole refuge, and their manners and customs were naturally adapted to the attainment of Brahma and the objects of their knowledge was the sole Brahma, and all their acts also had reference to Brahma. In this way all the orders attained merit. And one uniform Soul was the object of their meditation; and there was only one mantra (the Om), and there was one ordinance. And although of different characteristics, all of them followed a single Veda; and they had one religion. And according to the divisions of time, they led the four modes of life, without aiming at any object, and so they attained emancipation. The religion consisting in the identification of self with Brahma indicates the Krita Yuga. And in the Krita Yuga, the virtue of the four orders is throughout entire in four-fold measure. Such is the Krita Yuga devoid of the three qualities. Do thou also hear from me of the character of the Treta Yuga. In this age, sacrifices are introduced, and virtue decreaseth by a quarter. And Narayana (who is the Soul of all creatures) assumeth a red colour. And men practise truth, and devote themselves to religion and religious rites. And thence sacrifices and various religious observances come into existence. And in the Treta Yuga people begin to devise means for the attainment of an object; and they attain it through acts and gifts. And they never deviate from virtue. And they are devoted to asceticism and to the bestowal of gifts. And the four orders adhere to their respective duties; and perform rites. Such are the men of the Treta Yuga. In the Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a yellow hue. And the Veda becometh divided into four parts. And then some men retain (the knowledge of) the four Vedas, and some of three Vedas, and some of one Veda, while others do not know even the Richs. And on the Shastras becoming thus divided, acts become multiplied. And largely influenced by passion, people engage in asceticism and gifts. And from their incapacity to study the entire Veda, it becomes divided into several parts. And in consequence of intellect having decreased, few are established in truth. And when people fall off from truth, they become subject to various diseases; and then lust, and natural calamities ensue. And afflicted with these, people betake themselves to penances. And some celebrate sacrifices, desiring to enjoy the good things of life, or attain heaven. On the coming of the Dwapara Yuga, men become degenerate, in consequence of impiety. O son of Kunti, in the Kali Yuga a quarter only of virtue abideth. And in the beginning of this iron age, Narayana weareth a black hue. And the Vedas and the institutes, and virtue, and sacrifices, and religious observances, fall into disuse. And (then) reign iti41, and disease, and lassitude, and anger and other deformities, and natural calamities, and anguish, and fear of scarcity. And as the yugas wane, virtue dwindles. And as virtue dwindles away, creatures degenerate. And as creatures degenerate, their natures undergo deterioration. And the religious acts performed at the waning of the yugas, produce contrary effects. And even those that live for several yugas, conform to these changes. O represser of foes, as regards thy curiosity to know me, I say this,—Why should a wise person be eager to know a superfluous matter? (Thus), O long-armed one, have I narrated in full what thou hadst asked me regarding the characteristics of the different yugas. Good happen to thee! Do thou return.’”
Vaisampayana continued, “After hearing this, the strong Bhimasena, with his powerful arms, affectionately and joyfully bowed to his brother, Hanuman, the monkey chief, and said gently, ‘I am the luckiest person; I have finally seen my elder brother. This is a great favor to me, and I am truly pleased with you. Now I wish for you to fulfill my desire. I want to see, O hero, that unmatched form of yours, the one you had when you leaped across the ocean, the home of sharks and crocodiles. If I can see that, I will be satisfied and will trust your words.’ Hearing this, the mighty monkey smiled and said, ‘You cannot see that form of mine, nor can anyone else. Things were different back then, and that form no longer exists. In the Krita age, things were one way; in Treta, they changed; and in Dwapara, they changed again. This age is in decline, and I no longer have that form. The earth, rivers, plants, and rocks, as well as the siddhas, gods, and celestial sages, all change with time, aligning with the conditions of the different yugas. So, do not wish to see my former shape, O preservers of the Kuru line. I am adapting to the nature of this age. Truly, Time is unstoppable.’ Bhimasena replied, ‘Tell me about the durations of the different yugas, along with their customs and beliefs regarding virtue, pleasure, and profit, as well as the actions, energies, life, and death during those times.’ Then Hanuman said, ‘O child, the Krita Yuga is the age when the one eternal religion was present. During that best of ages, everyone was religiously perfect, and thus religious acts were unnecessary. Virtue did not degrade, and people's lifespans did not diminish. That is why this age is called Krita (perfect). Over time, it became viewed as inferior. And, O child, in the Krita age, there were no gods, demons, Gandharvas, Yakshas, Rakshasas, or Nagas. There was no trade. The Sama, the Rig, and the Yajus were non-existent. Manual labor wasn't necessary, as people could acquire what they needed just by thinking about it. The only merit was in renunciation. There were no diseases, nor deterioration of the senses. There was definitely no malice, pride, hypocrisy, conflict, ill-will, cunning, fear, misery, envy, or greed. For this reason, the ultimate refuge of Yogis, even the Supreme Brahma, was accessible to everyone. Narayana, appearing white, was the essence of all beings. In Krita Yuga, the distinguishing traits of the Brahmanas, Kshatriyas, Vaisyas, and Sudras were innate, and they fulfilled their respective duties. Brahma was the only refuge, and their customs naturally led to the attainment of Brahma, with their knowledge centered on the singular Brahma, with all their actions related to Brahma. In this way, all the orders gained merit. One unified Soul was their focus in meditation; there was only one mantra (Om), and a single ordinance. Despite their different characteristics, they all adhered to one Veda and followed one religion. As time progressed, they lived the four stages of life without seeking any specific goals, and thus achieved liberation. The religion based on the identification of the self with Brahma defines the Krita Yuga. In Krita Yuga, the virtues of the four orders were complete and in full measure. Such is the Krita Yuga, free from the three qualities. Now listen to me about the traits of the Treta Yuga. In this age, sacrifices were introduced, and virtue decreased by a quarter. Narayana (the Soul of all beings) took on a reddish hue. People practiced truth and engaged in religion and religious rituals. From this, sacrifices and various religious practices emerged. In the Treta Yuga, people started finding ways to achieve their goals, and did so through actions and offerings. They remained steadfast in virtue and were dedicated to asceticism and giving. The four orders adhered to their respective duties and performed rituals. Such are the people of the Treta Yuga. In the Dwapara Yuga, religion decreased by half. Narayana wore a yellow hue. The Veda became divided into four parts. Some people retained the knowledge of all four Vedas, others only three, some one, while others did not even know the Rig. As the Shastras were divided, the number of actions multiplied. Driven largely by passion, people turned to asceticism and giving. The division of the Veda into various parts occurred because of their inability to study the entire scripture. With the decline in intellect, few were firmly established in truth. As people strayed from truth, they faced various diseases, and then desires and natural calamities followed. Afflicted, they turned to penance. Some performed sacrifices out of a desire for worldly pleasures or to attain heaven. With the arrival of Dwapara Yuga, people became degenerate due to their impiety. O son of Kunti, in the Kali Yuga, only a quarter of virtue remains. At the start of this iron age, Narayana appears black. The Vedas, traditions, virtues, sacrifices, and religious practices fall into neglect. Then come 41, disease, fatigue, anger, and other afflictions, as well as natural disasters, distress, and fear of scarcity. As the yugas decline, virtue diminishes. As virtue fades, beings degenerate. As beings degenerate, their natures decline. The religious acts performed at the receding of the yugas yield opposite results. Even those who live through many yugas must adapt to these changes. O defender against foes, regarding your eagerness to know about me, I ask—why should a wise person be eager to learn about something unnecessary? Thus, O long-armed one, I have fully explained what you asked regarding the characteristics of the different yugas. May good fortune be with you! You should go back now.’”
SECTION CXLIX
“Bhimasena said, ‘Without beholding thy former shape, I will never go away. If I have found favour with thee, do thou then show me thine own shape.”
“Bhimasena said, ‘I won’t leave without seeing your original form. If I’ve pleased you, then please show me your true shape.’”
Vaisampayana continued, “Being thus addressed by Bhima, the monkey with a smile showed him that form of his in which he had bounded over the main. And wishing to gratify his brother, Hanuman assumed a gigantic body which (both) in length and breadth increased exceedingly. And that monkey of immeasurable effulgence stood there, covering the plantain grove furnished with trees, and elevating himself to the height reached by the Vindhya. And the monkey, having attained his lofty and gigantic body like unto a mountain, furnished with coppery eyes, and sharp teeth, and a face marked by frown, lay covering all sides and lashing his long tail. And that son of the Kurus, Bhima, beholding that gigantic form of his brother, wondered, and the hairs of his body repeatedly stood on end. And beholding him like unto the sun in splendour, and unto a golden mountain, and also unto the blazing firmament, Bhima closed his eyes. Thereupon Hanuman addressed Bhima with a smile, saying, ‘O sinless one, thou art capable of beholding my size up to this extent. I can, however, go on swelling my size as long as I wish. And, O Bhima, amidst foes, my size increaseth exceedingly by its own energy.’
Vaisampayana continued, “After being addressed by Bhima, the monkey smiled and revealed the form in which he had leaped across the ocean. Wanting to please his brother, Hanuman took on a gigantic body that grew incredibly in both length and width. The monkey, radiating immense brilliance, stood there, towering over the grove filled with trees, reaching heights comparable to the Vindhya mountains. With his lofty and massive body resembling a mountain, coppery eyes, sharp teeth, and a frowning face, he lay there covering all sides, lashing his long tail. Bhima, the son of the Kurus, marveled at his brother's colossal form, causing the hair on his body to stand on end. Seeing him shine like the sun, like a golden mountain, and like the blazing sky, Bhima shut his eyes. Then, with a smile, Hanuman said to Bhima, ‘O sinless one, you can see my size to this extent. However, I can keep growing as much as I want. And, O Bhima, in the presence of enemies, my size increases incredibly just by my own strength.’”
Vaisampayana said, “Witnessing that dreadful and wonderful body of Hanuman, like unto the Vindhya mountain, the son of the wind-god became bewildered. Then with his down standing erect, the noble-minded Bhima, joining his hands, replied unto Hanuman saying (there), ‘O lord, by me have been beheld the vast dimensions of thy body. Do thou (now), O highly powerful one, decrease thyself by thy own power. Surely I cannot look at thee, like unto the sun risen, and of immeasurable (power), and irrepressible, and resembling the mountain Mainaka. O hero, to-day this wonder of my heart is very great, that thou remaining by his side, Rama should have encountered Ravana personally. Depending on the strength of thy arms, thou wert capable of instantly destroying Lanka, with its warriors, and horses, elephants and chariots. Surely, O son of the wind-god, there is nothing that is incapable of being achieved by thee; and in fight, Ravana together with his followers was no match for thee single-handed.”
Vaisampayana said, “Seeing the amazing and terrifying figure of Hanuman, which was as massive as the Vindhya mountain, the son of the wind-god felt stunned. Then, with his hair standing on end, the noble-hearted Bhima joined his hands and responded to Hanuman, saying, ‘O lord, I have witnessed the immense size of your body. Please, O powerful one, shrink yourself by your own strength. I cannot bear to look at you, like the risen sun, immeasurable in might and unstoppable, resembling the mountain Mainaka. O hero, today, my heart is filled with wonder that Rama faced Ravana in person while you stood by his side. Relying on your strength, you could have easily destroyed Lanka, with all its warriors, horses, elephants, and chariots. Truly, O son of the wind-god, there is nothing you cannot accomplish; in battle, Ravana and his followers were no match for you alone.”
Vaisampayana continued, “Thus addressed by Bhima, Hanuman, the chief of monkeys, answered in affectionate words uttered in solemn accents. “O mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena, that worst of Rakshasas was no match for me. But if I had slain Ravana—that thorn of the worlds—the glory of Raghu’s son would have been obscured;—and for this it is that I left him alone. By slaying that lord of the Rakshasas together with his followers, and bringing back Sita unto his own city, that hero hath established his fame among men. Now, O highly wise one, being intent on the welfare of thy brothers, and protected by the wind-god, do thou go along a fortunate and auspicious way. O foremost of the Kurus, this way will lead thee to the Saugandhika wood. (Proceeding in this direction), thou wilt behold the gardens of Kuvera, guarded by Yakshas and Rakshasas. Do thou not pluck the flowers (there) personally by thy own force; for the gods deserve regard specially from mortals. O best of the Bharata race, the gods confer their favour (upon men), (being propitiated) by offerings, and homas, and reverential salutations, and recitation of mantras, and veneration, O Bharata. Do thou not, therefore, act with rashness, O child; and do thou not deviate from the duties of thy order. Sticking to the duties of thy order, do thou understand and follow the highest morality. Without knowing duties and serving the old, even persons like unto Vrihaspati cannot understand profit and religion. One should ascertain with discrimination those cases in which vice goeth under the name of virtue, and virtue goeth under the name of vice,—(cases) in which people destitute of intelligence become perplexed. From religious observances proceedeth merit; and in merit are established the Vedas; and from the Vedas sacrifices come into existence; and by sacrifices are established the gods. The gods are maintained by the (celebration of) sacrifices prescribed by the Vedas and the religious ordinances; while men maintain themselves by (following) the ordinances of Vrihaspati and Usanas and also by these avocations, by which the world is maintained,—serving for wages, (receiving) taxes, merchandise, agriculture and tending kine and sheep. The world subsisteth by profession. The (study of the) three Vedas and agriculture and trade and government constitutes, it is ordained by the wise, the professions of the twice born ones; and each order maintaineth itself by following the profession prescribed for it. And when these callings are properly pursued, the world is maintained with ease. If, however, people do not righteously lead their lives, the world becometh lawless, in consequence of the want of Vedic merit and government. And if people do not resort to (their) prescribed vocations, they perish, but by regularly following the three professions, they bring about religion. The religion of the Brahmanas consisteth in the knowledge of the soul and the hue of that order alone is universally the same. The celebration of sacrifices, and study and bestowal of gifts are well-known to be the three duties common (to all these orders). Officiating at sacrifices, teaching and the acceptance of gifts are the duties of a Brahmana. To rule (the subjects) is the duty of the Kshatriya; and to tend (cattle), that of the Vaisya, while to serve the twice-born orders is said to be the duty of the Sudra. The Sudras cannot beg alms, or perform homas, or observe vows; and they must dwell in the habitation of their masters. Thy vocation, O son of Kunti, is that of the Kshatriya, which is to protect (the subjects). Do thou carry out thy own duties, in an humble spirit, restraining thy senses. That king alone can govern, who taketh counsel of experienced men, and is helped by honest, intelligent and learned ministers; but a king who is addicted to vices, meeteth with defeat. Then only is the order of the world secured, when the king duly punisheth and conferreth favours. Therefore, it is necessary to ascertain through spies the nature of the hostile country, its fortified places and the allied force of the enemy and their prosperity and decay and the way in which they retain the adhesion of the powers they have drawn to their side. Spies are among the important auxiliaries of the king; and tact, diplomacy, prowess, chastisement, favour and cleverness lead to success. And success is to be attained through these, either in separation, or combined—namely, conciliation, gift, sowing dissensions, chastisement, and sight. And, O chief of the Bharatas, polity hath for its root diplomacy; and diplomacy also is the main qualification of spies. And polity, if well judged conferreth success. Therefore, in matters of polity the counsels of Brahmanas should be resorted to. And in secret affairs, these should not be consulted,—namely, a woman, a sot, a boy, a covetous person a mean-minded individual, and he that betrayeth signs of insanity. Wise men only should be consulted, and affairs are to be despatched through officers that are able. And polity must be executed through persons that are friendly; but dunces should in all affairs be excluded. In matters religious, pious men; and in matters of gain, wise men; and in guarding families, eunuchs; and in all crooked affairs, crooked men, must be employed. And the propriety or impropriety of the resolution of the enemy, as also their strength or weakness, must be ascertained through one’s own as well as hostile spies. Favour should be shown to honest persons that have prudently sought protection; but lawless and disobedient individuals should be punished. And when the king justly punisheth and showeth favour, the dignity of the law is well maintained, O son of Pritha, thus have I expounded, unto thee the hard duties of kings difficult to comprehend. Do thou with equanimity observe these as prescribed for thy order. The Brahmanas attain heaven through merit, mortification of the senses, and sacrifice. The Vaisyas attain excellent state through gifts, hospitality, and religious acts. The Kshatriyas attain the celestial regions by protecting and chastising the subjects, uninfluenced by lust, malice, avarice and anger. If kings justly punish (their subjects), they go to the place whither repair meritorious persons.’
Vaisampayana continued, “After Bhima spoke, Hanuman, the leader of the monkeys, replied with kind words spoken solemnly. “O mighty-armed one, O Bharata, you speak the truth. O Bhimasena, that worst of Rakshasas was no match for me. But if I had killed Ravana—that thorn in the side of the world—the glory of Raghu’s son would have been diminished; that’s why I let him be. By defeating that lord of the Rakshasas and bringing Sita back to his city, that hero has made his mark among men. Now, O wise one, focused on the welfare of your brothers and protected by the wind-god, take a promising and fortunate path. O foremost of the Kurus, this way will lead you to the Saugandhika forest. As you go this way, you will see the gardens of Kuvera, protected by Yakshas and Rakshasas. Do not pick the flowers there yourself; the gods should be treated with respect, especially by mortals. O best of the Bharata clan, the gods favor those who make offerings, perform homas, show reverence, recite mantras, and offer veneration. Therefore, do not act recklessly, O child; do not stray from the duties of your class. Stick to your duties and understand the highest morals. Without knowing their responsibilities and serving the elders, even figures like Vrihaspati can't grasp profit and religion. One must discern situations where vice masquerades as virtue and virtue appears as vice, leading the unwise to confusion. From religious practices comes merit; merit establishes the Vedas; from the Vedas arise sacrifices; and through sacrifices, the gods are honored. The gods are sustained by the sacrifices the Vedas prescribe and by following religious laws; while people support themselves by adhering to the guidelines of Vrihaspati and Usanas, and through professions like serving for wages, paying taxes, trade, farming, and tending cattle and sheep. The world thrives on various professions. The study of the three Vedas, agriculture, trade, and governance are, as wise men say, the professions for the twice-born, and each class sustains itself by practicing its designated profession. When these roles are followed properly, life goes smoothly. However, if people do not live righteously, society becomes chaotic due to the lack of Vedic merit and governance. If individuals do not engage in their assigned duties, they decline, but regularly practicing the three professions fosters religion. The religion of Brahmanas lies in the knowledge of the soul, and that class has a uniform identity. Sacrifices, study, and giving are recognized as the three common duties for all orders. Conducting sacrifices, teaching, and accepting gifts are the responsibilities of a Brahmana. To rule is the duty of the Kshatriya; tending cattle is the duty of the Vaisya, while serving the twice-born is the duty of the Sudra. Sudras cannot beg, perform homas, or follow vows; they must live in the homes of their masters. Your vocation, O son of Kunti, is that of a Kshatriya, which is to protect the people. So, fulfill your duties with humility, controlling your senses. A king can only govern if he consults experienced individuals and is supported by honest, knowledgeable, and skilled ministers; a king who indulges in vices faces defeat. The order of the world remains stable only when the king punishes and rewards appropriately. Therefore, it is essential to know through spies the nature of the enemy territory, its fortified areas, allied forces, and their state of strength or decay, as well as how they maintain the loyalty of their supporters. Spies are crucial allies for the king; strategy, diplomacy, skill, punishment, favor, and intelligence lead to success. Success is achieved through these means, whether individually or together—through reconciliation, gifts, sowing discord, punishment, and observation. And, O chief of the Bharatas, diplomacy is the foundation of governance; and good governance requires effective spies. If handled well, policy brings success. Thus, in matters of governance, seek counsel from the Brahmanas. However, avoid consulting these people in secret matters: a woman, a drunkard, a child, a greedy person, a petty-minded individual, or someone showing signs of madness. Only wise individuals should be consulted, and tasks should be assigned to capable officers. Governance must be conducted through friendly people; foolish individuals should always be excluded. In religious matters, consult pious people; in financial matters, wise individuals; for family protection, employ eunuchs; and in shady dealings, employ dishonest individuals. The appropriateness or inappropriateness of the enemy's decisions, as well as their strengths or weaknesses, must be determined through both your own and enemy spies. Favor should be extended to honest individuals who seek protection wisely; however, lawless and disobedient people should be punished. When a king justly punishes and rewards, the dignity of the law is upheld. O son of Pritha, I've explained to you the tough duties of kings that are hard to understand. Bear these in mind with composure, as defined for your order. The Brahmanas reach heaven through merit, discipline of the senses, and sacrifice. The Vaisyas attain greatness through giving, hospitality, and religious actions. The Kshatriyas reach the celestial realms by protecting and punishing their people, free from lust, malice, greed, and anger. If kings justly punish their subjects, they ascend to the realms where virtuous souls go.”
SECTION CL
Vaisampayana said, “Then contracting that huge body of his, which he had assumed at will, the monkey with his arms again embraced Bhimasena. And O Bharata, on Bhima being embraced by his brother, his fatigue went off, and all (the powers of body) as also his strength were restored. And having gained great accession of strength, he thought that there was none equal to him in physical power. And with tears in his eyes, the monkey from affection again addressed Bhima in choked utterance, saying, ‘O hero, repair to thy own abode. May I be incidentally remembered by thee in thy talk! O best of Kurus, do not tell any one that I abide here. O thou of great strength, the most excellent of the wives of the gods and Gandharvas resort to this place, and the time of their arrival is nigh. My eyes have been blessed (by seeing thee). And, O Bhima, having felt a human being by coming in contact with thee, I have been put in mind of that son of Raghu, who was Vishnu himself under the name of Rama, and who delighted the heart of the world; and who was as the sun in regard to the lotus face of Sita, and also to that darkness—Ravana. Therefore, O heroic son of Kunti, let not thy meeting with me be fruitless. Do thou with fraternal feeling ask of me a boon, O Bharata. If this be thy wish, that going to Varanavata, I may destroy the insignificant sons of Dhritarashtra—even this will I immediately do. Or if this be thy wish that, that city may be ground by me with rocks, or that I may bind Duryodhana and bring him before thee, even this will I do to-day, O thou of mighty strength.’
Vaisampayana said, “Then, shrinking his massive body, which he could change at will, the monkey embraced Bhimasena again. And, O Bharata, when Bhima was embraced by his brother, his exhaustion faded away, and all his physical powers and strength returned. Feeling a surge of strength, he believed there was no one as strong as him. With tears in his eyes, the monkey affectionately spoke to Bhima in a choked voice, saying, ‘O hero, go back to your home. Please remember me in your conversations! O best of the Kurus, don’t tell anyone that I’m here. O mighty one, the most revered wives of the gods and Gandharvas come to this place, and their arrival is soon. My eyes have been blessed to see you. And, O Bhima, having touched a human like you, I am reminded of that son of Raghu, who was Vishnu himself in the form of Rama, who brought joy to the world; who was like the sun to Sita’s lotus-like face, and who confronted the darkness—Ravana. Therefore, O heroic son of Kunti, don’t let our meeting be in vain. With brotherly love, ask me for a boon, O Bharata. If you wish for me to go to Varanavata and deal with the insignificant sons of Dhritarashtra, I will do that right away. Or if you wish that I ruin that city with boulders, or that I capture Duryodhana and bring him to you, I will do that today, O strong one.’”
Vaisampayana said, “Hearing those words of that high-souled one, Bhimasena with a cheerful heart answered Hanuman, saying, ‘O foremost of monkeys, I take all this as already performed by thee. Good happen to thee. O mighty-armed one! I ask of thee this,—be thou well pleased with me. O powerful one, on thy having become our protector, the Pandavas have found help. Even by thy prowess shall we conquer all foes.” Thus addressed, Hanuman said unto Bhimasena, ‘From fraternal feeling and affection, I will do good unto thee, by diving into the army of thy foes copiously furnished with arrows and javelins. And, O highly powerful one, O hero, when thou shall give leonine roars, then shall I with my own, add force to shouts. Remaining on the flagstaff of Arjuna’s car will I emit fierce shouts that will damp the energy of thy foes. Thereby ye will slay them easily.’ Having said this unto Pandu’s son, and also pointed him out the way. Hanuman vanished at that spot.”
Vaisampayana said, “After hearing the words of that noble soul, Bhimasena, with a happy heart, replied to Hanuman, saying, ‘O greatest of monkeys, I consider all this as already done by you. May good things come to you. O strong one! I ask of you this—please be pleased with me. O mighty one, with you as our protector, the Pandavas have found help. With your strength, we shall defeat all our enemies.’ Addressed this way, Hanuman responded to Bhimasena, ‘Out of brotherly love and affection, I will help you by plunging into your enemy's army filled with arrows and javelins. And, O powerful one, O hero, when you let out lion-like roars, I will add my own voice to yours. Staying on the flagpole of Arjuna’s chariot, I will let out fierce shouts that will drain the energy of your foes. This way, you will defeat them easily.’ After saying this to Pandu’s son and showing him the way, Hanuman disappeared from that spot.”
SECTION CLI
Vaisampayana said, “When that foremost of monkeys had gone away, Bhima, the best of strong men, began to range the huge Gandhamadana along that path. And he went on, thinking of Hanuman’s body and splendour unrivalled on earth, and also of the greatness and dignity of Dasaratha’s son. And proceeding in search of the place filled with lotuses of that kind, Bhima beheld romantic woods, and groves, and rivers, and lakes graced with trees bearing blossoms, and flowery woodlands variegated with various flowers. And, O Bharata, he beheld herds of mad elephants besmeared with mud, resembling masses of pouring clouds. And that graceful one went on with speed, beholding by the wayside woods wherein there stood with their mates deer of quick glances, holding the grass in their mouths. And fearless from prowess, Bhimasena, as if invited by the breeze-shaken trees of the forest ever fragrant with flowers, bearing delicate coppery twigs, plunged into the mountainous regions inhabited by buffaloes, bears and leopards. And on the way, he passed by lotus-lakes haunted by maddened black-bees, having romantic descents and woods, and on account of the presence of lotus-buds, appearing as if they had joined their hands (before Bhima). And having for his provisions on the journey the words of Draupadi, Bhima went on with speed, his mind and sight fixed on the blooming slopes of the mountain. And when the sun passed the meridian, he saw in the forest scattered over with deer, a mighty river filled with fresh golden lotuses. And being crowded with swans and Karandavas, and graced with Chakravakas, the river looked like a garland of fresh lotuses put on by the mountain. And in that river that one of great strength found the extensive assemblage of Saugandhika lotuses, effulgent as the rising sun, and delightful to behold. And beholding it, Pandu’s son thought within himself that his object had been gained, and also mentally presented himself before his beloved worn out by exile.”
Vaisampayana said, “After the best of monkeys had left, Bhima, the strongest of men, started wandering through the vast Gandhamadana along that path. He was deep in thought about Hanuman's unmatched body and brilliance, as well as the greatness and dignity of Dasaratha’s son. As he searched for the place filled with those beautiful lotuses, Bhima saw enchanting woods, groves, rivers, and lakes adorned with trees that had blossoming flowers, and colorful woodlands filled with various blooms. And, O Bharata, he saw herds of wild elephants covered in mud, looking like dark storm clouds. The graceful one moved quickly, noticing the deer standing by the wayside with their mates, glancing around while holding blades of grass in their mouths. Fearless from his strength, Bhimasena, as if invited by the fragrant breeze blowing through the flower-laden trees, ventured into the mountainous areas inhabited by buffaloes, bears, and leopards. Along the way, he passed by lotus-filled lakes buzzing with frenzied black bees, which had romantic descents and woods, and where the presence of lotus buds looked as if they had joined their hands in greeting before Bhima. With the words of Draupadi as his motivation on this journey, Bhima pressed on, focused on the blooming slopes of the mountain. When the sun was past its peak, he came across a mighty river in the forest scattered with deer, which was filled with fresh golden lotuses. Crowded with swans and Karandavas, and adorned with Chakravakas, the river looked like a garland of fresh lotuses placed around the mountain. In that river, the strong one discovered the large assembly of Saugandhika lotuses, glowing like the rising sun and beautifully captivating. Seeing it, Pandu’s son thought to himself that he had achieved his goal and mentally presented himself to his beloved, who was weary from her exile.”
SECTION CLII
Vaisampayana said, “Having reached that spot, Bhimasena saw in the vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by lovely woods, and guarded by the Rakshasas. And it sprang from the cascades contiguous to the abode of Kuvera. And it was beautiful to behold, and was furnished with a wide-spreading shade and abounded in various trees and creepers and was covered with green lilies. And this unearthly lake was filled with golden lotuses, and swarmed with diverse species of birds. And its banks were beautiful and devoid of mud. And situated on the rocky elevation this expanse of excellent water was exceedingly fair. And it was the wonder of the world and healthful and of romantic sight. In that lake the son of Kunti saw, the water of ambrosial taste and cool and light and clear and fresh; and the Pandava drank of it profusely. And that unearthly receptacle of waters was covered with celestial Saugandhika lotuses, and was also spread over with beautiful variegated golden lotuses of excellent fragrance having graceful stalks of lapis lazulis. And swayed by swans and Karandavas, these lotuses were scattering fresh farina. And this lake was the sporting region of the high-souled Kuvera, the king of the Yakshas. And it was held in high regard by the Gandharvas the Apsaras and the celestials. And it was frequented by the celestial sages and the Yakshas and the Kimpurushas and the Rakshasas and the Kinnaras; and it was well-protected by Kuvera. And as soon as he beheld that river and that unearthly lake, Kunti’s son, Bhimasena of mighty strength became exceedingly delighted. And agreeably to the mandate of their king, hundreds and thousands of Rakshasas, named Krodhavasas, were guarding that lake, wearing uniforms and armed with various weapons. And as that repressor of foes, Kunti’s son, the heroic Bhima of dreadful prowess, clad in deer-skins and wearing golden armlets and equipped with weapons and girding his sword on, was fearlessly proceeding, with the view of gathering the lotus, those (Rakshasas) saw him and immediately began to address each other, shouting forth, ‘It behoveth you to enquire for the errand on which this foremost of men, clad in deer skins, and equipped with arms, hath come.’ Then they all approached the effulgent Vrikodara of mighty arms and asked, ‘Who art thou? Thou shouldst answer our questions. We see thee in the guise of an ascetic and yet armed with weapons. O thou of mighty intelligence, do thou unfold unto us the object with which thou hast come (hither).”
Vaisampayana said, “When Bhimasena arrived at that location, he noticed nearby the Kailasa cliff, a beautiful lotus lake surrounded by lovely trees and protected by the Rakshasas. The lake originated from the waterfalls next to Kuvera's dwelling. It was stunning, shaded by wide branches, filled with various trees and vines, and covered with green lilies. This extraordinary lake was teeming with golden lotuses and numerous types of birds. Its banks were beautiful and free of mud. Positioned on rocky ground, this stretch of pristine water was incredibly lovely. It was a marvel of the world, refreshing and picturesque. In that lake, the son of Kunti found water that tasted like nectar—cool, light, clear, and fresh; and the Pandava drank deeply from it. This celestial waterbody was adorned with divine Saugandhika lotuses and decorated with fragrant, beautifully colored golden lotuses with elegant lapis lazuli stems. As swans and Karandavas floated by, these lotuses released a fine pollen. This lake was a playground for the noble Kuvera, the king of the Yakshas, and was highly esteemed by the Gandharvas, Apsaras, and celestial beings. It was often visited by divine sages, Yakshas, Kimpurushas, Rakshasas, and Kinnaras, and was well-guarded by Kuvera. As soon as he saw the river and that extraordinary lake, Kunti’s son, Bhimasena, who was immensely strong, felt immense joy. Following their king's orders, hundreds and thousands of Rakshasas, known as Krodhavasas, were guarding that lake, dressed in uniforms and armed with various weapons. When Bhima, the fearsome warrior, clad in deer-skins and wearing golden armlets, approached fearlessly to gather lotuses, the Rakshasas noticed him and began to talk among themselves, shouting, ‘You should find out why this man, dressed like an ascetic but armed, has come here.’ Then they all approached the radiant Vrikodara with powerful arms and asked, ‘Who are you? You must answer our questions. We see you in the form of a hermit yet armed with weapons. O you of great wisdom, please tell us the reason for your arrival here.’”
SECTION CLIII
“Bhima said, ‘I am the son of Pandu, and next by birth to Yudhishthira the just, and my name is Bhimasena. O Rakshasas, I have come with my brothers to the jujube named Visala. At that place, Panchali saw an excellent Saugandhika lotus, which, of a certainty, was carried thither by the wind from this region. She wisheth to have those flowers in abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the desire of my wedded wife of faultless features, and have come hither to procure the flowers. Thereat the Rakshasas said, ‘O foremost of men, this spot is dear unto Kuvera, and it is his sporting region. Men subject to death cannot sport here. O Vrikodara. the celestial sages, and the gods taking the permission of the chief of the Yakshas, drink of this lake, and sport herein. And, O Pandava, the Gandharvas and the Apsaras also divert themselves in this lake. That wicked person who, disregarding the lord of treasures, unlawfully attempteth to sport here, without doubt, meeteth with destruction. Disregarding him, thou seekest to take away the lotuses from this place by main force. Why then dost thou say that thou art the brother of Yudhishthira the just? First, taking the permission of the lord of Yakshas, do thou drink of this lake and take away the flowers. If thou dost not do this, thou shall not be able even to glance at a single lotus Bhimasena said, ‘Ye Rakshasas, I do not see the lord of wealth here And even if I did see that mighty king, I would not beseech him Kshatriyas never beseech (any body). This is the eternal morality; and I by no means wish to forsake the Kshatriya morality. And, further this lotus-lake hath sprung from the cascades of the mountain; it hath not been excavated in the mansion of Kuvera. Therefore it belongeth equally to all creatures with Vaisravana. In regard to a thing of such a nature, who goeth to beseech another?”
“Bhima said, ‘I am the son of Pandu, and I am next in line to Yudhishthira, the just. My name is Bhimasena. O Rakshasas, I have come with my brothers to the jujube tree called Visala. There, Panchali saw a beautiful Saugandhika lotus, which surely was brought there by the wind from this area. She wishes to have those flowers in plenty. Know this, Rakshasas: I am here to fulfill the desire of my flawless wife, and I have come to get the flowers. The Rakshasas replied, ‘O best of men, this place is dear to Kuvera; it is his playground. Mortals cannot enjoy themselves here. O Vrikodara, the celestial sages and the gods, with the permission of the chief of the Yakshas, drink from this lake and play here. And, O Pandava, the Gandharvas and Apsaras also amuse themselves in this lake. That wicked person who unlawfully tries to enjoy this place, ignoring the lord of treasures, will surely meet with destruction. You are disregarding this and trying to take the lotuses by force. Why do you then claim to be the brother of Yudhishthira the just? First, get permission from the lord of Yakshas, drink from this lake, and take the flowers. If you don’t do this, you won’t even get to see a single lotus.’ Bhimasena said, ‘O Rakshasas, I do not see the lord of wealth here. And even if I did see that mighty king, I wouldn’t ask him for anything. Kshatriyas never beg anyone. That is the eternal code of honor, and I have no intention of abandoning Kshatriya principles. Moreover, this lotus lake has come from the mountain’s waterfalls; it hasn’t been dug out in Kuvera's mansion. Therefore, it belongs to all creatures equally with Vaisravana. For something like this, who goes to ask another for permission?’”
Vaisampayana said, “Having said this unto the Rakshasas, the mighty-armed and exceedingly unforbearing Bhimasena of great strength plunged into the lotus-lake. Thereat that powerful one was forbidden by the Rakshasas, saying, ‘Do not do this;’ and they from all sides began to abuse him in anger. But slighting these Rakshasas, that mighty one of dreadful prowess plunged (farther and farther). Now they all prepared for opposing him. And with eyes rolling, they upraised their arms, and rushed in wrath at Bhimasena, exclaiming, ‘Seize him!’ ‘Bind him! Hew him! We shall cook Bhimasena, and eat him up!’ Thereupon that one of great force, taking his ponderous and mighty mace inlaid with golden plates, like unto the mace of Yama himself, turned towards those, and then said, ‘Stay!’ At this, they darted at him with vehemence, brandishing lances, and axes, and other weapons. And wishing to destroy Bhima, the dreadful and fierce Krodhavasas surrounded Bhima on all sides. But that one, being endued with strength, had been begotten by Vayu in the womb of Kunti; and he was heroic and energetic, and the slayer of foes, and ever devoted to virtue and truth, and incapable of being vanquished by enemies through prowess. Accordingly this high-souled Bhima defeating all the manoeuveres of the foes, and breaking their arms, killed on the banks of the lake more than a hundred, commencing with the foremost. And then witnessing his prowess and strength, and the force of his skill, and also the might of his arms; and unable to bear (the onset), those prime heroes all of a sudden fled on all sides in bands.
Vaisampayana said, “After saying this to the Rakshasas, the strong and incredibly patient Bhimasena, known for his great strength, jumped into the lotus-lake. The powerful Rakshasas warned him, saying, ‘Don’t do this!’ and from all directions, they started to insult him in anger. Ignoring the Rakshasas, the mighty one plunged in deeper. They all got ready to confront him. With their eyes bulging, they raised their arms and charged at Bhimasena, shouting, ‘Grab him!’ ‘Tie him up! Hack him to pieces! We will cook Bhimasena and eat him!’ Then, that strong one took his heavy and powerful mace, decorated with golden plates, just like Yama’s mace, faced them, and said, ‘Stop!’ At this, they rushed at him violently, waving lances, axes, and other weapons. The fierce Krodhavasas surrounded Bhima, trying to destroy him. But he was strong, born of Vayu from Kunti's womb; he was brave, energetic, a killer of enemies, always devoted to virtue and truth, and impossible to defeat in battle. As a result, this noble Bhima, defeating all the enemies' tactics and breaking their arms, killed more than a hundred by the lake, starting with the strongest. Then, witnessing his strength, skill, and power, unable to withstand his attack, those top warriors suddenly fled in groups in every direction.”
“Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of battle, and in confusion quickly fled towards the Kailasa cliff, supporting themselves in the sky. Having thus by the exercise of his prowess defeated those hosts, even as Sakra had defeated the armies of Daityas and Danavas, he (Bhima), now that he had conquered the enemy, plunged into the lake and began to gather the lotuses, with the object of gaining his purpose. And as he drank of the waters, like unto nectar, his energy and strength were again fully restored; and he fell to plucking and gathering Saugandhika lotuses of excellent fragrance. On the other hand, the Krodhavasas, being driven by the might of Bhima and exceedingly terrified, presented themselves before the lord of wealth, and gave an exact account of Bhima’s prowess and strength in fight. Hearing their words, the god (Kuvera) smiled and then said, ‘Let Bhima take for Krishna as many lotuses as he likes. This is already known to me.’ Thereupon taking the permission of the lord of wealth, those (Rakshasas) renouncing anger, went to that foremost of the Kurus, and in that lotus-lake beheld Bhima alone, disporting in delight.”
“Beaten and pierced by Bhimasena, the Krodhavasas abandoned the battlefield and quickly fled in confusion toward the Kailasa cliff, keeping themselves afloat in the air. Having showcased his strength by defeating those forces, just as Sakra had defeated the armies of Daityas and Danavas, Bhima, after conquering the enemy, jumped into the lake to gather lotuses for his goal. As he drank the nectar-like waters, his energy and strength were fully restored, and he began to pick and collect the fragrant Saugandhika lotuses. Meanwhile, the Krodhavasas, terrified by Bhima’s might, approached the lord of wealth and reported Bhima’s prowess and strength in battle. Hearing this, the god (Kuvera) smiled and said, ‘Let Bhima take as many lotuses as he wants for Krishna. I am already aware of this.’ After getting the lord of wealth's permission, the (Rakshasas), letting go of their anger, went to find the greatest of the Kurus and saw Bhima happily playing in the lotus lake.”
SECTION CLIV
Vaisampayana said, “Then, O best of the Bharatas, Bhima began to collect those rare unearthly, variegated and fresh flowers in abundance.
Vaisampayana said, “Then, O best of the Bharatas, Bhima started gathering those rare, otherworldly, colorful, and fresh flowers in large quantities.
“And it came to pass that a high and violent wind, piercing to the touch, and blowing about gravels, arose, portending battle. And frightful meteors began to shoot, with thundering sounds. And being enveloped by darkness, the sun became pale, his rays being obscured. And on Bhima displaying his prowess, dreadful sounds of explosion rang through the sky. And the earth began to tremble, and dust fell in showers. And the points of the heavens became reddened. And beasts and birds began to cry in shrill tones. And every thing became enveloped in darkness; and nothing could be distinguished. And other evil omens besides these appeared there. Witnessing these strange phenomena, Dharma’s son Yudhishthira, the foremost of speakers, said, ‘Who is it that will overcome us? Ye Pandavas who take delight in battle, good betide you! Do ye equip yourselves. From what I see, I infer that the time for the display of our prowess hath drawn nigh’. Having said this, the king looked around. Then not finding Bhima, that represser of foes, Dharma’s son, Yudhishthira, enquired of Krishna and the twins standing near regarding his brother, Bhima, the doer of dreadful deeds in battle, saying, ‘O Panchali, is Bhima intent upon performing some great feat, or hath that one delighting in daring deeds already achieved some brave deed? Portending some great danger, these omens have appeared all around, indicating a fearful battle.’ When Yudhishthira said this, his beloved queen, the high-minded Krishna of sweet smiles, answered him, in order to remove his anxiety. ‘O king, that Saugandhika lotus which to-day had been brought by the wind. I had out of love duly shown unto Bhimasena; and I had also said unto that hero, If thou canst find many of this species, procuring even all of them, do thou return speedily,—O Pandava, that mighty armed one, with the view of gratifying my desire, may have gone towards the north-east to bring them.’ Having heard these words of hers, the king said unto twins, ‘Let us together follow the path taken by Vrikodara. Let the Rakshasas carry those Brahmanas that are fatigued and weak. O Ghatotkacha, O thou like unto a celestial, do thou carry Krishna. I am convinced and it is plain that Bhima hath dived into the forest; for it is long since he hath gone, and in speed he resembleth the wind, and in clearing over the ground, he is swift like unto Vinata’s son, and he will ever leap into the sky, and alight at his will. O Rakshasas, we shall follow him through your prowess. He will not at first do any wrong to the Siddhas versed in the Vedas. O best of the Bharatas, saying, ‘So be it,’ Hidimava’s son and the other Rakshasas who knew the quarter where the lotus lake of Kuvera was situated, started cheerfully with Lomasa, bearing the Pandavas, and many of the Brahmanas. Having shortly reached that spot, they saw that romantic lake covered with Saugandhika and other lotuses and surrounded by beautiful woods. And on its shores they beheld the high-souled and vehement Bhima, as also the slaughtered Yakshas of large eyes, with their bodies, eyes, arms and thighs smashed, and their heads crushed. And on seeing the high-souled Bhima, standing on the shore of that lake in an angry mood, and with steadfast eyes, and biting his lip, and stationed on the shore of the lake with his mace upraised by his two hands, like unto Yama with his mace in his hand at the time of the universal dissolution. Yudhishthira the just, embraced him again and again, and said in sweet words, ‘O Kaunteya, what hast thou done? Good betide thee! If thou wishest to do good unto me, thou shouldst never again commit such a rash act, nor offend the gods.’ Having thus instructed the son of Kunti, and taken the flowers those god-like ones began to sport in that very lake. At this instant, the huge-bodied warders of the gardens, equipped with rocks for weapons, presented themselves at the spot. And seeing Yudhishthira the just and the great sage Lomasa and Nakula and Sahadeva and also the other foremost of Brahmanas, they all bowed themselves down in humility. And being pacified by Yudhishthira the just, the Rakshasas became satisfied. And with the knowledge of Kuvera, those foremost of Kurus for a short time dwelt pleasantly at that spot on the slopes of the Gandhamadana, expecting Arjuna.”
"And then there was a strong and violent wind, so sharp it felt like it cut through the air, blowing gravel everywhere, signaling an impending battle. Terrifying meteors began to streak across the sky with loud booms. Wrapped in darkness, the sun lost its brightness, its rays hidden. As Bhima showcased his strength, horrible sounds of explosions echoed through the sky. The earth started to shake, and dust fell like rain. The skies turned red. Animals and birds shrieked in fear. Everything was shrouded in darkness; nothing was distinguishable. Other ominous signs appeared as well. Observing these strange events, Dharma’s son Yudhishthira, the best speaker, said, ‘Who can defeat us? O Pandavas, warriors who thrive in battle, prepare yourselves! From what I see, I believe the time to show our strength is near.’ After saying this, the king looked around. Not seeing Bhima, the fierce warrior, Dharma’s son Yudhishthira asked Krishna and the twins nearby about his brother Bhima, the one who excelled in battle, saying, ‘O Panchali, is Bhima planning to accomplish something great, or has he already achieved some heroic feat? These signs surrounding us suggest a great danger and a terrible battle ahead.’ Upon hearing this, his beloved wife, the wise and lovely Krishna, replied to ease his worry. ‘O king, the Saugandhika lotus that the wind brought today, I had shown to Bhimasena out of love, and I told that hero, if you find many of them, please gather as many as you can and return quickly. O Pandava, that strong one may have gone northeast to collect them for my pleasure.’ After hearing her words, the king said to the twins, ‘Let’s follow the path taken by Vrikodara. Let the Rakshasas carry those exhausted Brahmanas. O Ghatotkacha, you who are like a celestial being, carry Krishna. I believe Bhima has gone into the forest; it has been a while since he left, and he moves as swiftly as the wind, leaping over ground like Vinata’s son, and he can reach great heights and land wherever he wants. O Rakshasas, we will track him down with your help. He won’t harm the Siddhas who are knowledgeable of the Vedas at first. O best of the Bharatas, saying ‘So be it,’ Hidimava’s son and the other Rakshasas, who knew where Kuvera’s lotus lake was located, set off cheerfully with Lomasa, carrying the Pandavas and many Brahmanas. Soon they reached the beautiful lake filled with Saugandhika and other lotuses, surrounded by lush trees. On the shore, they saw the strong and fierce Bhima, along with the slain Yakshas, their large eyes now lifeless, bodies and limbs broken, heads crushed. Spotting high-souled Bhima standing on the lake’s edge, angered with a fierce gaze and grinding his teeth, wielding his mace with both hands, he looked like Yama ready to strike at the end of the universe. Yudhishthira the just embraced him repeatedly, saying sweetly, ‘O Kaunteya, what have you done? Blessings upon you! If you wish to do right by me, never act so rashly again, nor offend the gods.’ After giving this advice to the son of Kunti, those god-like beings started to play in the lake. In that moment, the enormous guardians of the gardens, armed with rocks as weapons, arrived. Seeing Yudhishthira the righteous along with the great sage Lomasa, Nakula, Sahadeva, and other leading Brahmanas, they all bowed in respect. After Yudhishthira calmed them, the Rakshasas felt satisfied. With Kuvera's permission, the foremost of the Kurus happily stayed there on the slopes of Gandhamadana, waiting for Arjuna."
SECTION CLV
Vaisampayana said, “Once upon a time Yudhishthira, while living at that place, addressed Krishna, his brother, and the Brahmanas, saying, ‘By us have been attentively seen one after another sacred and auspicious tirthas, and woods, delightful to beheld, which had ere this been visited by the celestials and the high-souled sages, and which had been worshipped by the Brahmanas. And in various sacred asylums we have performed ablutions with Brahmanas, and have heard from them the lives and acts of many sages, and also of many royal sages of yore, and other pleasant stories. And with flowers and water have the gods been worshipped by us. And with offerings of fruits and roots as available at each place we have gratified the pitris. And with the high-souled ones have we performed ablutions in all sacred and beautiful mountains and lakes, and also in the highly sacred ocean. And with the Brahmanas we have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in the Yamuna, and in the Narmada, and in various other romantic tirthas. And having passed the source of the Ganga, we have seen many a lovely hill and the Himalaya mountains, inhabited by various species of birds, and also the jujube named Visala, where there is the hermitage of Nara and Narayana. And (finally) we have beheld this unearthly lake, held in veneration by the Siddhas, the gods and the sages. In fact, O foremost of Brahmanas, we have one by one carefully seen all celebrated and sacred spots in company with the high-souled Lomasa. Now, O Bhima, how shall we repair to the sacred abode of Vaisravana, inhabited by the Siddhas? Do thou think of the means of entering (the same).”
Vaisampayana said, “Once, while staying at that place, Yudhishthira spoke to Krishna, his brother, and the Brahmanas, saying, ‘We have carefully visited various sacred and auspicious tirthas and beautiful forests that were once seen by the gods and esteemed sages, and which were revered by the Brahmanas. In different sacred retreats, we have performed rituals with the Brahmanas and have listened to tales about the lives and deeds of many sages, old royal sages, and other delightful stories. We have worshipped the gods with flowers and water. With the fruits and roots available at each place, we have honored our ancestors. We have bathed with the noble ones in all the sacred and stunning mountains and lakes, as well as in the especially holy ocean. Together with the Brahmanas, we have immersed ourselves in the Ila, Saraswati, Sindhu, Yamuna, Narmada, and various other enchanting tirthas. After visiting the source of the Ganga, we have seen many beautiful hills and the Himalayas, home to various birds, along with the jujube tree called Visala, where the hermitage of Nara and Narayana resides. And finally, we have witnessed this celestial lake, revered by the Siddhas, gods, and sages. Indeed, O foremost of Brahmanas, we have thoroughly explored all celebrated and sacred locations in the company of the noble Lomasa. Now, O Bhima, how shall we make our way to the holy dwelling of Vaisravana, where the Siddhas reside? Please think of how we can enter there.’”
Vaisampayana said, “When that king had said this, an aerial voice spake, saying. ‘Thou will not be able to go to that inaccessible spot. By this very way, do thou repair from this region of Kuvera to the place whence thou hadst come even to the hermitage of Nara and Narayana, known by the name of Vadari. Thence, O Kaunteya. thou wilt repair to the hermitage of Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas and the Charanas. Having passed that, O Partha, thou wilt proceed to the hermitage of Arshtisena, and from thence thou wilt behold the abode of Kuvera.’ Just at that moment the breeze became fresh, and gladsome and cool and redolent of unearthly fragrance; and it showered blossoms, And on hearing the celestial voice from the sky, they all were amazed,—more specially those earthly rishis and the Brahmanas. On hearing this mighty marvel, the Brahmana Dhaumya, said, ‘This should not be gainsaid. O Bharata, let this be so.’ Thereupon, king Yudhishthira obeyed him. And having returned to the hermitage of Nara and Narayana, he began to dwell pleasantly, surrounded by Bhimasena and his other brothers, Panchali the Brahmanas.”
Vaisampayana said, “When the king said this, a voice from the sky spoke, saying, ‘You will not be able to reach that inaccessible place. Instead, make your way from this region of Kuvera back to where you came from, to the hermitage of Nara and Narayana, called Vadari. From there, O Kaunteya, you will go to the hermitage of Vrishaparva, filled with flowers and fruits, and home to the Siddhas and the Charanas. After that, O Partha, you will move on to the hermitage of Arshtisena, and from there, you will see the abode of Kuvera.’ Just then, the breeze turned fresh, cheerful, cool, and filled with an otherworldly fragrance; it showered blossoms. Hearing the celestial voice from the sky, everyone was astonished—especially the earthly rishis and the Brahmanas. On hearing this remarkable event, the Brahmana Dhaumya said, ‘This cannot be denied. O Bharata, let it happen.’ Then, King Yudhishthira agreed. After that, he returned to the hermitage of Nara and Narayana and began to live happily, surrounded by Bhimasena and his other brothers, and Panchali, the Brahmanas.”
SECTION CLVI
Vaisampayana continued, “Thus dwelling with the Brahmanas in that best of mountains, in expectation of Arjuna’s return, when the Pandavas had grown confident and when all those Rakshasas together with Bhima’s son had departed, one day while Bhimasena was away, a Rakshasa all of a sudden carried off Yudhishthira the just and the twins and Krishna. That Rakshasa (in the guise of a Brahmana) had constantly remained in the company of the Pandavas, alleging that he was a high-class Brahmana, skilled in counsel, and versed in all the Sastras. His object was to possess himself of the bows, the quivers and the other material implements belonging to the Pandavas; and he had been watching for an opportunity of ravishing Draupadi. And that wicked and sinful one was named Jatasura. And, O king of kings, Pandu’s son (Yudhishthira) had been supporting him, but knew not that wretch like unto a fire covered with ashes.
Vaisampayana continued, “While living with the Brahmins on that beautiful mountain, waiting for Arjuna to come back, the Pandavas grew more confident. After all the Rakshasas, along with Bhima’s son, had left, one day while Bhimasena was away, a Rakshasa suddenly kidnapped the just Yudhishthira, the twins, and Krishna. This Rakshasa, disguised as a Brahmin, had been continually accompanying the Pandavas, claiming to be a high-class Brahmin, skilled in advice and knowledgeable in all the scriptures. His goal was to take the bows, quivers, and other possessions of the Pandavas, and he was looking for a chance to abduct Draupadi. This wicked and sinful being was named Jatasura. And, O king of kings, Pandu’s son (Yudhishthira) had been supporting him, unaware that he was a treacherous person like a fire hidden under ashes.”
“And once on a day while that represser of foes, Bhimasena, was out a hunting, he (the Rakshasa), seeing Ghatotkacha and his followers scatter in different directions and seeing those vow-observing great rishis, of ascetic wealth, viz.; Lomasa and the rest, away for bathing and collecting flowers, assumed a different form, gigantic and monstrous and frightful; and having secured all the arms (of the Pandavas) as also Draupadi, that wicked one fled away taking the three Pandavas. Thereupon that son of Pandu, Sahadeva, extricated himself with exertion, and by force snatched the sword named Kausika from the grasp of the enemy and began to call Bhimasena, taking the direction in which that mighty one had gone. And on being carried off Yudhishthira the just, addressed him (that Rakshasa), saying, ‘O stupid one, thy merit decreaseth (even by this act of thine). Dost thou not pay heed unto the established order of nature? Whether belonging to the human race, or to the lower orders, all pay regard to virtue,—more specially the Rakshasas. In the first instance, they knew virtue better than others. Having considered all these, thou ought to adhere to virtue. O Rakshasa, the gods, the pitris, the Siddhas, the rishis, the Gandharvas, the brutes and even the worms and ants depend for their lives on men; and thou too liveth through that agency. If prosperity attendeth the human race, thy race also prospereth; and if calamities befall the former, even the celestials suffer grief. Being gratified by offerings, do the gods thrive. O Rakshasa, we are the guardians, governors and preceptors of kingdoms. If kingdoms become unprotected, whence can proceed prosperity and happiness? Unless there be offence, a Rakshasa should not violate a king. O man-eating one, we have committed no wrong, ever so little. Living on vighasa, we serve the gods and others to the best of our power. And we are never intent upon bowing down to our superiors and Brahmanas. A friend, and one confiding, and he whose food hath been partaken of, and he that hath afforded shelter, should never be injured. Thou hast lived in our place happily, being duly honoured. And, O evil-minded one, having partaken of our food, how canst thou carry us off? And as thy acts are so improper and as thou hast grown in age without deriving any benefit and as thy propensities are evil, so thou deservest to die for nothing, and for nothing wilt thou die to-day. And if thou beest really evil-disposed and devoid of all virtue, do thou render us back our weapons and ravish Draupadi after fight. But if through stupidity thou must do this deed, then in the world thou wilt only reap demerit and infamy O Rakshasa, by doing violence to this female of the human race, thou hast drunk poison, after having shaken the vessel.’ Thereupon, Yudhishthira made himself ponderous to the Rakshasa. And being oppressed with the weight, he could not proceed rapidly as before. Then addressing Draupadi, Nakula and Sahadeva, Yudhishthira said, ‘Do ye not entertain any fear of this wretched Rakshasa, I have checked his speed. The mighty-armed son of the Wind-god may not be far away; and on Bhima coming up at the next moment, the Rakshasa will not live.’ O king, staring at the Rakshasa bereft of sense, Sahadeva addressed Yudhishthira, the son of Kunti, saying, ‘What can be more meritorious for a Kshatriya than to fall in fight, or defeat a foe? O repressor of foes, we will fight and either this one will slay us, or we shall slay him, O mighty-armed one. Verily this is the place and time. O king. And, O thou of unfailing prowess, the time hath come for the display of our Kshatriya virtue. It behoveth us to attain heaven either by gaining victory or being slain. If the sun sets to-day, the Rakshasa living yet, O Bharata, I will not any more say that I am a Kshatriya. Ho! Ho! Rakshasa. say! I am Pandu’s son, Sahadeva. Either, after having killed me, carry off this lady, or being slain, lie senseless here.’
"And one day, while Bhimasena, the enemy-smasher, was out hunting, he (the Rakshasa) saw Ghatotkacha and his followers scatter in different directions, and he noticed those great rishis, who were committed to their vows, like Lomasa and others, leaving to bathe and gather flowers. The Rakshasa transformed into a gigantic and terrifying form; after securing all the weapons of the Pandavas and Draupadi, he wickedly fled with the three Pandavas. Then Sahadeva, the son of Pandu, managed to free himself with effort, forcefully snatching the sword named Kausika from the enemy's grip, and began calling for Bhimasena, heading in the direction he had gone. As Yudhishthira the just was carried off, he addressed the Rakshasa, saying, 'O foolish one, your worth decreases even with this action. Do you not pay attention to the natural order? Whether belonging to humans or lower beings, everyone acknowledges virtue, especially the Rakshasas who understood it better than others. Considering all this, you should adhere to virtue. O Rakshasa, the gods, the pitris, the Siddhas, the rishis, the Gandharvas, animals, and even worms and ants rely on humans for their existence; you too live through that support. If humans prosper, your kind prospers as well; if misfortunes befall them, even the celestial beings suffer. The gods thrive when satisfied by offerings. O Rakshasa, we are the guardians, leaders, and teachers of kingdoms. If kingdoms are left unprotected, where does prosperity and happiness come from? A Rakshasa should not violate a king without provocation. O man-eater, we have committed no wrong, not even a little. We serve the gods and others to the best of our ability. We do not seek to bow down to our superiors or Brahmanas. A friend, a trustworthy person, someone who has shared food, and someone who has offered shelter should never be harmed. You have lived happily in our place, receiving due honor. And, O wicked one, after partaking of our food, how can you carry us off? Your actions are so improper, and since you've grown older without any benefit from your years and your tendencies are evil, you deserve to die for nothing, and today you will die for nothing. If you are truly malevolent and devoid of virtue, return our weapons and take Draupadi after a fight. But if you must commit this act out of stupidity, you will only earn demerit and infamy in the world, O Rakshasa. By harming this woman of the human race, you are drinking poison after shaking the vessel.' Thereupon, Yudhishthira made himself heavy to the Rakshasa. Overwhelmed by the weight, he could no longer move quickly. Then Yudhishthira addressed Draupadi, Nakula, and Sahadeva, saying, 'Do not fear this wretched Rakshasa; I have slowed him down. The mighty son of the Wind-god may not be far off; when Bhima arrives, the Rakshasa will not survive.' O king, gazing at the bewildered Rakshasa, Sahadeva spoke to Yudhishthira, son of Kunti, saying, 'What could be more honorable for a Kshatriya than to die in battle or defeat an enemy? O foe-smasher, we will fight, and either he will kill us, or we will kill him, O mighty one. Truly, this is the time and place. O king, the moment has come for us to showcase our Kshatriya virtue. We should attain heaven either by victory or through being slain. If the sun sets today while the Rakshasa lives, O Bharata, I will no longer claim to be a Kshatriya. Ho! Ho! Rakshasa! I am Pandu's son, Sahadeva. Either kill me and then take this lady, or if you are slain, lie here without life.'”
“Madri’s son, Sahadeva, was speaking thus, when Bhimasena made his appearance, with a mace in his hand, like unto Vasava himself wielding the thunder-bolt. And here he saw his two brothers and the noble-minded Draupadi (on the shoulders of the demon), and Sahadeva on the ground rebuking the Rakshasa and also that stupid Rakshasa himself deprived of sense by Fate, going round in different directions through bewilderment caused by Destiny. And finding his brothers and Draupadi being carried off, Bhima of mighty strength was fired with wrath, and addressed the Rakshasa, saying, ‘I had ere this found thee out for a wicked wight from thy scrutiny of our weapons; but as I had no apprehension of thee, so I had not slain thee at that time. Thou wert in the disguise of a Brahmana—nor didst thou say anything harsh unto us. And thou didst take delight in pleasing us. And thou also didst not do us wrong. And, furthermore, thou wert our guest. How could I, therefore, slay thee, who wert thus innocent of offence, and who wert in the disguise of a Brahmana? He that knowing such a one to be even a Rakshasa, slayeth him, goes to hell. Further, thou canst not be killed before the time cometh. Surely to-day thou hast reached the fullness of thy time in as much as thy mind hath been thus turned by the wonder-performing Fate towards carrying off Krishna. By committing thyself to this deed, thou hast swallowed up the hook fastened to the line of Fate. So like unto a fish in water, whose mouth hath been hooked, how canst thou live to-day? Thou shall not have to go whither thou intendest to, or whither thou hadst already gone mentally; but thou shall go whither have repaired Vaka and Hidimva.’
“Madri’s son, Sahadeva, was saying this when Bhimasena showed up, holding a mace in his hand, looking like Vasava himself wielding the thunderbolt. There he saw his two brothers and the noble-minded Draupadi (on the shoulders of the demon), with Sahadeva on the ground scolding the Rakshasa, who was himself confused and going around in circles, bewildered by Destiny. When Bhima saw his brothers and Draupadi being taken away, the powerful Bhima was filled with rage and addressed the Rakshasa, saying, ‘I had already figured you out as a wicked person from the way you looked at our weapons; but since I didn’t see you as a threat, I didn’t kill you then. You were disguised as a Brahmana and didn’t say anything harsh to us. You also enjoyed pleasing us and didn’t wrong us. Furthermore, you were our guest. How could I kill you, who was innocent of offense and disguised as a Brahmana? Anyone who knows someone is a Rakshasa yet kills him goes to hell. Besides, you can’t be killed before your time. Today, you have reached the end of your time because your mind has been turned by Fate towards abducting Krishna. By committing to this act, you have swallowed the hook attached to the line of Fate. Just like a fish in water whose mouth has been hooked, how can you survive today? You won’t go where you intend to or where you’ve already gone in your mind; instead, you will end up where Vaka and Hidimva have gone.’”
“Thus addressed by Bhima, the Rakshasa in alarm put them down; and being forced by Fate, approached for fight. And with his lips trembling in anger he spake unto Bhima, saying, ‘Wretch! I have not been bewildered; I had been delaying for thee. To day will I offer oblations of thy blood to those Rakshasas who, I had heard, have been slain by thee in fight’ Thus addressed, Bhima, as if bursting with wrath, like unto Yama himself at the time of the universal dissolution, rushed towards the Rakshasa, licking the corners of his mouth and staring at him as he struck his own arms with the hands. And seeing Bhima waiting in expectation of fight, the Rakshasa also darted towards him in anger, like unto Vali towards the wielder of the thunderbolt, repeatedly gaping and licking the corners of his mouth. And when a dreadful wrestling ensued between those two, both the sons of Madri, waxing exceeding wroth rushed forward; but Kunti’s son, Vrikodara, forbade them with a smile and said, ‘Witness ye! I am more than a match for this Rakshasa. By my own self and by my brothers, and by my merit, and by my good deeds, and by my sacrifices, do I swear that I shall slay this Rakshasa.’ And after this was said, those two heroes, the Rakshasa and Vrikodara challenging each other, caught each other by the arms. And they not forgiving each other, then there ensued a conflict between the infuriated Bhima and the Rakshasa, like unto that between a god and a demon. And repeatedly uprooting trees, those two of mighty strength struck each other, shouting and roaring like two masses of clouds. And those foremost of athletes, each wishing to kill the other, and rushing at the other with vehemence, broke down many a gigantic tree by their thighs. Thus that encounter with trees, destructive of plants, went on like unto that between the two brothers Vali and Sugriva—desirous of the possession of a single woman. Brandishing trees for a moment, they struck each other with them, shouting incessantly. And when all the trees of the spot had been pulled down and crushed into fibres by them endeavouring to kill each other, then, O Bharata, those two of mighty strength, taking up rocks, began to fight for a while, like unto a mountain and a mighty mass of clouds. And not suffering each other, they fell to striking each other with hard and large crags, resembling vehement thunder-bolts. Then from strength defying each other, they again darted at each other, and grasping each other by their arms, began to wrestle like unto two elephants. And next they dealt each other fierce blows. And then those two mighty ones began to make chattering sounds by gnashing their teeth. And at length, having clenched his fist like a five-headed snake, Bhima with force dealt a blow on the neck of the Rakshasa. And when struck by that fist of Bhima, the Rakshasa became faint, Bhimasena stood, catching hold of that exhausted one. And then the god-like mighty-armed Bhima lifted him with his two arms, and dashing him with force on the ground, the son of Pandu smashed all his limbs. And striking him with his elbow, he severed from his body the head with bitten lips and rolling eyes, like unto a fruit from its stem. And Jatasura’s head being severed by Bhimasena’s might, he fell besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima presented himself before Yudhishthira, and the foremost Brahmanas began to eulogise him (Bhima) even as the Marutas (eulogise) Vasava.”
“After being addressed by Bhima, the Rakshasa, alarmed, put them down and, forced by Fate, approached for a fight. His lips trembling with anger, he said to Bhima, ‘You fool! I wasn’t confused; I was just delaying this for you. Today, I'll offer your blood as sacrifices to those Rakshasas I heard you’ve killed in battle.’ Provoked by this, Bhima, bursting with rage like Yama at the end of the world, rushed toward the Rakshasa, licking his lips and staring fiercely while striking his own arms. Seeing Bhima eager for a fight, the Rakshasa charged at him in fury, like Vali going after the wielder of thunder, repeatedly gaping and licking his lips. As a fierce wrestling match broke out between them, both sons of Madri surged forward, but Kunti’s son, Vrikodara, smiled and stopped them, saying, ‘Watch me! I can handle this Rakshasa alone. By myself, my brothers, my skills, my good deeds, and my sacrifices, I swear to kill this Rakshasa.’ After he said this, the two heroes, the Rakshasa and Vrikodara, challenged each other and grabbed each other by the arms. Not forgiving, a violent conflict erupted between Bhima and the Rakshasa, like one between a god and a demon. Uprooting trees with their incredible strength, they struck each other, shouting and roaring like two storm clouds. The two powerful athletes, each wanting to kill the other, charged at each other with such force that they broke many giant trees with their thighs. Their battle, destructive of nature, continued like that between the brothers Vali and Sugriva, both vying for the same woman. Wielding trees momentarily, they struck each other with relentless shouts. Once all the trees had been pulled down and crushed to splinters in their attempts to kill each other, those two mighty warriors started fighting with rocks, like a mountain facing a fierce storm. Not relenting, they struck each other with heavy boulders like determined thunderbolts. Then, gathering their strength, they charged at each other again, seizing each other by their arms, and began to wrestle like two elephants. Next, they exchanged fierce blows, producing growling sounds by grinding their teeth. Finally, with his fist clenched like a five-headed serpent, Bhima forcefully struck the Rakshasa on the neck. When hit by Bhima’s fist, the Rakshasa weakened, and Bhimasena stood over him, holding on to the exhausted foe. Then the god-like, strong-armed Bhima lifted him up and slammed him to the ground, breaking all his limbs. Striking him with his elbow, he removed the Rakshasa’s head, with bitten lips and rolling eyes, much like picking a fruit from its stem. After Bhimasena severed Jatasura’s head, he fell, covered in blood, with bitten lips. Having defeated Jatasura, Bhima went to Yudhishthira, and the leading Brahmanas began to praise him as the Marutas praise Vasava.”
SECTION CLVII
Vaisampayana continued, “On that Rakshasa having been slain, that lord, the royal son of Kunti, returned to the hermitage of Narayana and began to dwell there. And once on a time, remembering his brother Jaya (Arjuna), Yudhishthira summoned all his brothers, together with Draupadi and said these words, ‘We have passed these four years peacefully ranging the woods. It hath been appointed by Vibhatsu that about the fifth year he will come to that monarch of mountains, the excellent cliff Sweta, ever graced with festivities held by blooming plants and maddened Kokilas and black bees, and peacocks, and chatakas and inhabited by tigers, and boars and buffaloes, and gavayas, and deer, and ferocious beasts; and sacred; and lovely with blown lotuses of a hundred and a thousand petals, and blooming lilies and blue lilies and frequented by the celestials and the Asuras. And we also, eagerly anxious of meeting him on his arrival have made up our minds to repair thither. Partha of unrivalled prowess hath appointed with me, saying, ‘I shall remain abroad for five years, with the object of learning military science.’ In the place like unto the region of the gods, shall we behold the wielder of Gandiva, arrive after having obtained the weapons.’ Having said this, the Pandava summoned the Brahmanas, and the sons of Pritha having gone round the ascetics of rigid austerities and thereby pleased them, informed them of the matter mentioned above. Thereupon the Brahmanas gave their assent, saying, ‘This shall be attended by prosperity and welfare. O foremost of the Bharatas, these troubles shall result in happiness. O pious one, gaining the earth by the Kshatriya virtue, thou shall govern it.’ Then in obedience to these words of the ascetics, that represser of foes, Yudhishthira, set out with his brothers and those Brahmanas, followed by the Rakshasa and protected by Lomasa. And that one of mighty energy, and of staunch vows, with his brothers, at places went on foot and at others were carried by the Rakshasas. Then king Yudhishthira, apprehending many troubles, proceeded towards the north abounding in lions and tigers and elephants. And beholding on the way the mountain Mainaka and the base of the Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher and higher up the mountain, he reached on the seventeenth day the sacred slopes of the Himalayas. And, O king, not far from the Gandhamadana, Pandu’s son beheld on the sacred slopes of the Himavan covered with various trees and creepers the holy hermitage of Vrishaparva surrounded by blossoming trees growing near the cascades. And when those repressers of foes, the sons of Pandu, had recovered from fatigue, they went to the royal sage, the pious Vrishaparva and greeted him. And that royal sage received with affection those foremost of Bharatas, even as his own sons. And those repressers of foes passed there seven nights, duly regarded. And when the eighth day came, taking the permission of that sage celebrated over the worlds, they prepared to start on their journey. And having one by one introduced unto Vrishaparva those Brahmanas, who, duly honoured, remained in his charge as friends; and having also entrusted the highsouled Vrishaparva with their remaining robes, the sons of Pandu, O king, left in the hermitage of Vrishaparva their sacrificial vessels together with their ornaments and jewels. And wise and pious and versed in every duty and having a knowledge of the past as well as the future, that one gave instructions unto those best of the Bharatas, as unto his own sons. Then taking his permission those high-souled ones set out towards the north. And as they set out the magnanimous Vrishaparva followed them to a certain distance. Then having entrusted the Pandavas unto the care of the Brahmanas and instructed and blessed them and given directions concerning their course, Vrishaparva of mighty energy retraced his steps.
Vaisampayana continued, “After that Rakshasa was killed, the royal son of Kunti returned to Narayana’s hermitage and started living there. One day, thinking about his brother Jaya (Arjuna), Yudhishthira called all his brothers, along with Draupadi, and said, ‘We have spent these four years peacefully wandering through the woods. Vibhatsu has told us that in the fifth year, he will come to the monarch of mountains, the beautiful cliff Sweta, which is always filled with festivities from blooming plants, excited kokilas, buzzing bees, peacocks, chatakas, and is inhabited by tigers, boars, buffaloes, gavayas, deer, and fierce beasts; a sacred and lovely place adorned with lotuses of a hundred and a thousand petals, blooming lilies, blue lilies, and frequented by celestials and Asuras. We are eager to meet him upon his arrival and are determined to head there. Partha, unmatched in strength, has decided to stay away for five years to learn military science. In a place resembling a divine region, we shall see the wielder of Gandiva come back after acquiring his weapons.’ After saying this, the Pandava invited the Brahmanas, and the sons of Pritha, having honored the ascetics with respect, informed them about the matter. The Brahmanas agreed, saying, ‘This will bring prosperity and well-being. O foremost of the Bharatas, these troubles will lead to happiness. O virtuous one, ruling the land with Kshatriya virtue, you shall govern it.’ Following the words of the ascetics, that foe-repellent Yudhishthira set out with his brothers and those Brahmanas, followed by the Rakshasa and protected by Lomasa. That mighty one, steadfast in his vows, traveled on foot at times and was carried by the Rakshasas at others. King Yudhishthira, anxious about many troubles, moved northward, abundant with lions, tigers, and elephants. Along the way, he saw the mountain Mainaka, the base of Gandhamadana, the cliff Sweta, and many crystal-clear streams flowing higher up the mountain, reaching the sacred slopes of the Himalayas on the seventeenth day. And, O king, not far from Gandhamadana, Pandu’s son spotted the holy hermitage of Vrishaparva on the sacred slopes of Himavan, surrounded by blooming trees near the cascades. After resting and recovering from fatigue, the sons of Pandu went to the royal sage, the pious Vrishaparva, and greeted him. The royal sage welcomed the foremost of the Bharatas affectionately, just like his own sons. The sons of Pandu stayed there for seven nights, well-treated. On the eighth day, after getting permission from that renowned sage, they prepared to continue their journey. Introducing to Vrishaparva the honored Brahmanas, who stayed in his care as friends, and also leaving their remaining robes with the high-souled Vrishaparva, the sons of Pandu departed from the hermitage of Vrishaparva, leaving behind their sacrificial vessels, ornaments, and jewels. Wise, virtuous, knowledgeable in various duties and aware of both past and future, Vrishaparva instructed those top Bharatas as if they were his own sons. After receiving his permission, the noble ones set out toward the north. As they departed, the magnanimous Vrishaparva followed them for a certain distance. After entrusting the Pandavas to the Brahmanas’ care, offering them guidance and blessings, and directing them on their path, the mighty Vrishaparva returned to his place.”
“Then Kunti’s son, Yudhishthira of unfailing prowess, together with his brothers, began to proceed on foot along the mountain path, inhabited by various kinds of beasts. And having dwelt at the mountain slopes, densely overgrown with trees, Pandu’s son on the fourth day reached the Sweta mountain, like unto a mighty mass of clouds, abounding in streams and consisting of a mass of gold and gems. And taking the way directed by Vrishaparva, they reached one by one the intended places, beholding various mountains. And over and over they passed with ease many inaccessible rocks and exceedingly impassable caves of the mountain. And Dhaumya and Krishna and the Parthas and the mighty sage Lomasa went on in a body and none grew tired. And those highly fortunate ones arrived at the sacred and mighty mountain resounding with the cries of birds and beasts and covered with various trees and creepers and inhabited by monkeys, and romantic and furnished with many lotus-lakes and having marshes and extensive forests. And then with their down standing erect, they saw the mountain Gandhamadana, the abode of Kimpurushas, frequented by Siddhas and Charanas and ranged by Vidyadharis and Kinnaris and inhabited by herds of elephants and thronged with lions and tigers and resounding with the roars of Sarabhas and attended by various beasts. And the war-like sons of Pandu gradually entered into the forest of the Gandhamadana, like unto the Nandana gardens, delightful to the mind and heart and worthy of being inhabited and having beautiful groves. And as those heroes entered with Draupadi and the high-souled Brahmanas, they heard notes uttered by the mouths of birds, exceedingly sweet and graceful to the ear and causing delight and dulcet and broken by reason of excess of animal spirits. And they saw various trees bending under the weight of fruits in all seasons, and ever bright with flowers—such as mangoes and hog-plums and bhavyas and pomegranates, citrons and jacks and lakuchas and plantains and aquatic reeds and parvatas and champakas and lovely kadamvas and vilwas, wood-apples and rose-apples and kasmaris and jujbes and figs and glomerous figs and banians and aswatthas and khirikas and bhall atakas and amalkas and bibhitakas and ingudas and karamardas and tindukas of large fruits—these and many others on the slopes of the Gandhamadana, clustered with sweet and nectarine fruits. And besides these, they beheld champakas and asokas and ketakas and vakulas and punnagas and saptaparnas and karnikaras, and patals, and beautiful kutajas and mandaras, and lotuses, and parijatas, and kovidaras and devadarus, and salas, and palmyra palms, and tamalas, and pippalas, and salmalis and kinsukas, and singsapas, and saralas and these were inhabited by Chakoras, and wood-peckers and chatakas, and various other birds, singing in sweet tones pleasing to the ear. And they saw lakes beautiful on all sides with aquatic birds, and covered all around with kumudas, and pundarikas, and kokanadas, and utpalas, and kalharas, and kamalas and thronged on all sides with drakes and ruddy geese, and ospreys, and gulls and karandavas, and plavas, and swans, and cranes, and shags, and other aquatic birds. And those foremost of men saw those lotus-lakes beautified with assemblages of lotuses, and ringing with the sweet hum of bees, glad, and drowsy on account of having drunk the intoxicating honey of lotuses, and reddened with the farina falling from the lotuscups. And in the groves they beheld with their hens peacocks maddened with desire caused by the notes of cloud-trumpets; and those woods-loving glad peacocks drowsy with desire, were dancing, spreading in dalliance their gorgeous tails, and were crying in melodious notes. And some of the peacocks were sporting with their mates on kutaja trees covered with creepers. And some sat on the boughs of the kutajas, spreading their gorgeous tails, and looking like crowns worn by the trees. And in the glades they beheld the graceful sindhuvaras like unto the darts of Cupid. And on the summits of the mountain, they saw blooming karnikaras bearing blossoms of a golden hue, appearing like ear-rings of excellent make. And in the forest they saw blossoming kuruvakas, like unto the shafts of Cupid, which smiteth one with desire and maketh him uneasy. And they saw tilakas appearing like unto beauty-spots painted on the forehead of the forest. And they saw mango trees graced with blossoms hummed over by black bees, and serving the purpose of Cupid’s shafts. And on the slopes of the mountain there were diverse blossoming trees, looking lovely, some bearing flowers of a golden hue, and some, of the hue of the forest-conflagration, and some, red and some sable, and some green like unto lapises. And besides these, there were ranges of salas and tamalas and patalas and vakula trees, like unto garlands put on by the summits of mountain. Thus gradually beholding on the slopes of the mountain many lakes, looking transparent like crystal, and having swans of white plumage and resounding with cries of cranes, and filled with lotuses and lilies, and furnished with waters of delicious feel; and also beholding fragrant flowers, and luscious fruits, and romantic lakes, and captivating trees, the Pandavas penetrated into the forest with eyes expanded with wonder. And (as they proceeded) they were fanned by the breeze of balmy feel, and perfumed by kamalas and utpalas and kalharas and pundarikas. Then Yudhishthira pleasantly spake unto Bhima saying, ‘Ah! O Bhima, beautiful is this forest of the Gandhamadana. In this romantic forest there are various heavenly blossoming wild trees and creepers, bedecked with foliage and fruit, nor are there any trees that do not flower. On these slopes of the Gandhamadana, all the trees are of sleek foliage and fruit. And behold how these lotus-lakes with fullblown lotuses, and ringing with the hum of black bees, are being agitated by elephants with their mates. Behold another lotus-lake girt with lines of lotuses, like unto a second Sree in an embodied form wearing garlands. And in this excellent forest there are beautiful ranges of woods, rich with the aroma of various blossoms, and hummed over by the black bees. And, O Bhima, behold on all sides the excellent sporting ground of the celestials. By coming here, we have attained extra-human state, and been blessed. O Partha, on these slopes of the Gandhamadana, yon beautiful blossoming trees, being embraced by creepers with blossoms at their tops, look lovely. And, O Bhima, hark unto the notes of the peacocks crying with their hens on the mountain slopes. And birds such as chakoras, and satapatras, and maddened kokilas, and parrots, are alighting on these excellent flowering trees. And sitting on the twigs, myriads of jivajivakas of scarlet, yellow and red hues, are looking at one another. And the cranes are seen near the spots covered with green and reddish grass, and also by the side of the cascades. And those birds, bhringarajas, and upachakras, and herons are pouring forth their notes charming to all creatures. And, lo! with their mates, these elephants furnished with four tusks, and white as lotuses, are agitating that large lake of the hue of lapises. And from many cascades, torrents high as several palmyra palms (placed one upon another) are rushing down from the cliffs. And many argent minerals splendid, and of the effulgence of the sun, and like unto autumnal clouds, are beautifying this mighty mountain. And in some places there are minerals of the hue of the collyrium, and in some those like unto gold, in some, yellow orpiment and in some, vermilion, and in some, caves of red arsenic like unto the evening clouds and in some, red chalk of the hue of the rabit, and in some, minerals like unto white and sable clouds; and in some, those effulgent as the rising sun, these minerals of great lustre beautify the mountain. O Partha, as was said by Vrishaparva, the Gandharvas and the Kimpurushas, in company with their loves, are visible on the summits of the mountain. And, O Bhima, there are heard various songs of appropriate measures, and also Vedic hymns, charming to all creatures. Do thou behold the sacred and graceful celestial river Mahaganga, with swans, resorted to by sages and Kinnaras. And, O represser of foes, see this mountain having minerals, rivulets, and beautiful woods and beasts, and snakes of diverse shapes and a hundred heads and Kinnaras, Gandharvas and Apsaras.’”
“Then Kunti’s son, Yudhishthira, who was incredibly strong, along with his brothers, started walking along the mountain path that was home to various types of animals. After spending some time at the densely wooded mountain slopes, Pandu’s son reached the Sweta mountain on the fourth day, which resembled a massive cloud with plenty of streams and was overflowing with gold and gems. Following the path advised by Vrishaparva, they gradually reached their intended destinations, witnessing various mountains along the way. They easily navigated many difficult rocks and nearly impassable caves. Dhaumya, Krishna, the Parthas, and the powerful sage Lomasa traveled together, and none of them became tired. These fortunate travelers finally arrived at the sacred and majestic mountain, filled with the sounds of birds and animals and covered with a variety of trees and vines, home to monkeys, and adorned with beautiful lotus lakes, marshes, and vast forests. Then, with their hair standing on end, they saw the mountain Gandhamadana, home to the Kimpurushas, frequently visited by Siddhas and Charanas, and roamed by Vidyadharis and Kinnaris, populated by herds of elephants, and bustling with lions and tigers, echoing with the roars of Sarabhas and accompanied by various wild creatures. The warrior sons of Pandu gradually entered the forest of Gandhamadana, reminiscent of the delightful Nandana gardens, enchanting to the mind and heart, and worthy of habitation, complete with lovely groves. As these heroes entered with Draupadi and the noble Brahmanas, they heard sweet and elegant notes sung by birds, which were pleasant to the ear and filled with lively energy. They saw various trees laden with fruits in all seasons, always vibrant with flowers—such as mangoes, hog-plums, pomegranates, citrons, jacks, plantains, and champakas. These trees clustered along the slopes of Gandhamadana were brimming with sweet and nectar-like fruits. Additionally, they saw champakas, asokas, ketakas, vakulas, punnagas, saptaparnas, karnikaras, and beautiful kutajas and mandaras, along with lotuses, parijatas, kovidaras, devadarus, salas, palmyra palms, tamalas, pippalas, salmalis, kinsukas, singsapas, and saralas—inhabited by Chakoras, woodpeckers, chatakas, and various other birds, singing in melodies pleasing to the ear. They observed lovely lakes filled with aquatic birds, surrounded by kumudas, pundarikas, kokanadas, utpalas, kalharas, and kamalas, thronged on all sides by drakes, ruddy geese, ospreys, gulls, karandavas, plavas, swans, cranes, shags, and other waterfowl. The best of men beheld lotus lakes adorned with gatherings of lotuses, buzzing with the sweet hum of bees, blissful and drowsy from the intoxicating honey of the lotuses, with their colors reddened by the pollen falling from the blossoms. In the woods, they saw peacocks driven by desire due to the calls of the cloud-trumpets; these joyful peacocks, drowsy with longing, were dancing and displaying their gorgeous tails while calling melodiously. Some peacocks played with their companions on kutaja trees, beautifully entwined with vines. Others perched on the branches of kutajas, their stunning tails appearing like crowns adorning the trees. In the glades, they admired the graceful sindhuvaras that resembled Cupid's arrows. Atop the mountains, they saw blooming karnikaras bearing gold-hued flowers, resembling exquisite earrings. They observed blossoming kuruvakas, akin to the arrows of desire that enchant and torment. The forest was embellished with tilakas that looked like beauty spots painted on its brow. Abundant mango trees, graced with blossoms and buzzing with black bees, served as Cupid’s shafts. The slopes were lined with various flowering trees, lovely to behold; some bore golden blooms, others looked like flames, some were red, some black, and some green like lapis lazuli. Moreover, there were stretches of salas, tamalas, patalas, and vakula trees, as if garlands draped over the mountain peaks. As they gradually observed the slopes’ many lakes, clear as crystal, adorned with white-swanned beauty, they heard the cries of cranes and the waters brimmed with lotuses and lilies, all while enjoying the refreshing feel of the waters; they also took in the scents of fragrant flowers, delicious fruits, enchanting lakes, and captivating trees, as the Pandavas ventured into the forest, their eyes wide with wonder. They felt the gentle breeze on their skin, fragrant with kamalas, utpalas, kalharas, and pundarikas. Then Yudhishthira spoke kindly to Bhima, ‘Ah! O Bhima, this forest of Gandhamadana is beautiful. In this enchanting woods, there are various heavenly blooming wild trees and vines, adorned with foliage and fruit, with no trees lacking flowers. On these slopes, all the trees are lush and fruitful. Look how those lotus lakes, filled with fully bloomed lotuses and humming with the buzz of black bees, are being stirred by elephants and their mates. Look at that other lotus lake surrounded by lotus blooms, resembling a second Sree in human form wearing garlands. This splendid forest contains beautiful wooded areas, rich with the scent of different blossoms, and buzzing with black bees. And, O Bhima, look around at the magnificent playground of the celestial beings. By coming here, we have transcended ordinary existence and been blessed. O Partha, on these slopes of Gandhamadana, those lovely flowering trees, embraced by creepers with blooms on top, look magnificent. And, O Bhima, listen to the calls of the peacocks with their mates on the mountain slopes. Birds like chakoras, satapatras, love-struck kokilas, and parrots land on these beautiful flowering trees. Scores of jivajivakas in scarlet, yellow, and red gather among the twigs, looking at one another. Cranes can be seen near spots covered with green and reddish grass, as well as by the waterfalls. The bhringarajas, upachakras, and herons sing their enchanting notes for all beings. And look! With their companions, these elephants sporting four tusks and as white as lotuses are stirring that large lake, colored like lapis lazuli. Torrents as high as stacked palmyra palms cascade down from the cliffs in many places. Various sparkling minerals glisten, shining like the sun and resembling autumn clouds, beautifying this grand mountain. In some areas, there are minerals as dark as collyrium, in others gold, some of yellow orpiment, others vermilion, and in some, caves of red arsenic reminiscent of evening clouds, with red chalk as light as a rabbit in some spots, and others shining white or black like clouds; some shine as brightly as the rising sun, these minerals of great luster beautify the mountain. O Partha, as Vrishaparva mentioned, the Gandharvas and Kimpurushas, together with their partners, can be seen on the mountain tops. And, O Bhima, the sounds of various songs and Vedic chants, delightful to all beings, can be heard. Behold the sacred and graceful celestial river Mahaganga, frequented by sages and Kinnaras. And, O vanquisher of foes, look at this mountain filled with minerals, streams, beautiful woods, animals, and diverse-shaped snakes, adorned with a hundred heads and accompanied by Kinnaras, Gandharvas, and Apsaras.’”
Vaisampayana said, “Having attained excellent state, those valiant and warlike repressers of foes with Draupadi and the high-souled Brahmanas were exceedingly delighted at heart, and they were not satiated by beholding that monarch of mountains. Thereafter they saw the hermitage of the royal sage Arshtishena, furnished with flowers and trees bearing fruits. Then they went to Arshtishena versed in all duties of rigid austerities, skeleton-like, and having muscles bare.”
Vaisampayana said, “After reaching a great state, those brave and warrior-like conquerors of enemies, along with Draupadi and the noble Brahmanas, were truly joyful, and they weren't tired of seeing that king of mountains. After that, they saw the hermitage of the royal sage Arshtishena, filled with flowers and fruit-bearing trees. Then they approached Arshtishena, who was skilled in all the practices of strict asceticism, with a bony physique and exposed muscles.”
SECTION CLVIII
Vaisampayana continued, “Having approached that one, whose sins had been consumed by asceticism, Yudhishthira announced his name, and gladly greeted him, bending his head. And then Krishna, and Bhima, and the devout twins, having bowed down their heads unto the royal sage, stood (there) surrounding him. And that priest of the Pandavas, the virtuous Dhaumya, also duly approached that vow-observing sage. And by his prophetic eye that virtuous Muni had already known (the identity of) those foremost of the Kurus, the sons of Pandu. And he said unto them. ‘Be ye seated.’ And that one of rigid austerities, after having duly received that chief of the Kurus, when the latter with his brothers had seated himself enquired after his welfare saying, ‘Dost thou not turn thy inclination upon untruth? And art thou intent upon virtue? And. O Partha, hath not thy attention to thy father and thy mother diminished? Are all thy superiors, and the aged, and those versed in the Vedas, honoured by thee? And O Pritha’s son, dost thou not turn thy inclination unto sinful acts? And dost thou, O best of the Kurus, properly know how to perform meritorious acts, and to eschew wicked deeds? Dost thou not exalt thyself? And are pious men gratified, being honoured by thee? And even dwelling in the woods, dost thou follow virtue alone? And, O Partha, doth not Dhaumya grieve at thy conduct? Dost thou follow the customs of thy ancestors, by charity, and religious observances, and asceticism, and purity, and candour, and forgiveness? And dost thou go along the way taken by the royal sages? On the birth of a son in their (respective) lines, the Pitris in their regions, both laugh and grieve, thinking—Will the sinful acts of this son of ours harm us, or will meritorious deeds conduce to our welfare? He conquereth both the worlds that payeth homage unto his father, and mother, and preceptor, and Agni, and fifthly, the soul.’ Yudhishthira said, ‘O worshipful one, those duties have been mentioned by thee as excellent. To the best of my power I duly and properly discharge them.’
Vaisampayana continued, “After approaching the one whose sins were washed away by his ascetic practices, Yudhishthira introduced himself and warmly greeted him, bowing his head. Then Krishna, Bhima, and the devoted twins also bowed their heads to the royal sage and stood around him. Dhaumya, the virtuous priest of the Pandavas, also approached that committed sage. With his prophetic insight, he had already recognized the distinguished sons of Pandu. He said to them, ‘Please sit down.’ After properly welcoming the leader of the Kurus, who had sat down with his brothers, the sage asked about their well-being, saying, ‘Do you not lean towards falsehood? Are you committed to righteousness? And, O Partha, has your care for your father and mother lessened? Are your elders, the aged, and those knowledgeable in the Vedas honored by you? And, O son of Pritha, do you not give in to sinful actions? Do you, O best of the Kurus, know how to perform good deeds and avoid wicked ones? Do you not elevate yourself? Are pious people pleased to be honored by you? Even while living in the woods, do you follow only virtue? And, O Partha, does Dhaumya not worry about your behavior? Do you follow the traditions of your ancestors, engaging in charity, religious rituals, asceticism, purity, honesty, and forgiveness? Do you walk the path taken by royal sages? When a son is born in their line, the ancestors in their realms both laugh and grieve, considering—Will this son’s sins harm us, or will his good deeds benefit us? The one who respects his father, mother, teacher, Agni, and finally, his own soul, conquers both worlds.’ Yudhishthira replied, ‘O revered one, you have spoken of those duties as excellent. I do my best to fulfill them properly.’”
Arshtishena said, ‘During the Parvas sages subsisting on air and water come unto this best of the mountains ranging through the air. And on the summits of the mountain are seen amorous Kimpurushas with their paramours, mutually attached unto each other; as also, O Partha, many Gandharvas and Apsaras clad in white silk vestments; and lovely-looking Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and Uragas, and others. And on the summits of the mountain are heard, during the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O foremost of the Bharatas, even by staying here, ye shall hear those sounds; do ye by no means feel inclined to repair thither. Further, O best of the Bharata race, it is impossible, to proceed beyond this. That place is the sporting-region of the celestials. There is no access thither for mortals. O Bharata, at this place all creatures bear ill-will to, and the Rakshasas chastise, that man who committeth aggression, be it ever so little. Beyond the summit of this Kailasa cliff, is seen the path of the celestial sages. If any one through impudence goeth beyond this, the Rakshasas slay him with iron darts and other weapons. There, O child, during the Parvas, he that goeth about on the shoulders of men, even Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And when that lord of all the Rakshasas is seated on the summit, all creatures behold him like unto the sun arisen, O best of Bharatas, that summit is the sporting-garden of the celestials, and the Danavas, and the Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertaineth the Lord of treasures, the sweet notes of his song are heard all over the Gandhamadana. O child, O Yudhishthira, here during the Parvas, all creatures see and hear marvels like this. O Pandavas, till ye meet with Arjuna, do ye stay here, partaking of luscious fruits, and the food of the Munis. O child as thou hast come hither, do thou not betray any impertinence. And, O child, after living here at thy will and diverting thyself as thou listest, thou wilt at length rule the earth, having conquered it by the force of thy arms.’”
Arshtishena said, “During the Parvas, sages who survive on air and water come to this greatest of mountains soaring through the sky. At the mountain’s summits, you can see love-struck Kimpurushas with their partners, deeply connected to one another; as well as, O Partha, many Gandharvas and Apsaras dressed in white silk; and beautiful Vidyadharas wearing garlands; and powerful Nagas, Suparnas, Uragas, and others. At the mountain's peaks, during the Parvas, you can hear the sounds of kettle drums, tabors, shells, and mridangas. O foremost of the Bharatas, even just by staying here, you will hear those sounds; do not feel tempted to go there. Furthermore, O best of the Bharata line, it’s impossible to go beyond this point. That place is where the celestial beings enjoy themselves. Mortals cannot enter. O Bharata, at this place, all creatures harbor resentment, and the Rakshasas punish anyone who dares to disturb them, no matter how small the offense. Beyond the summit of this Kailasa cliff lies the path of the celestial sages. If anyone, due to arrogance, tries to go beyond this, the Rakshasas will kill him with iron darts and other weapons. There, O child, during the Parvas, you can see Vaisravana, the lord of all Rakshasas, in all his glory, accompanied by the Apsaras. When that lord sits at the summit, all creatures behold him like the sun rising. O best of Bharatas, that summit is the playground of the celestials, Danavas, Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertains the Lord of treasures, his sweet song echoes throughout Gandhamadana. O child, O Yudhishthira, here during the Parvas, all creatures witness and hear wonders like this. O Pandavas, until you find Arjuna, stay here enjoying exquisite fruits and the food of the Munis. O child, now that you’ve come here, do not show any disrespect. And, O child, after living here as you please and enjoying yourself as you wish, you will eventually conquer the earth and rule it through the strength of your arms.”
SECTION CLIX
Janamejaya said, “How long did my great grandsires, the highsouled sons of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And what did those exceedingly powerful ones, gifted with manliness, do? And what was the food of those high-souled ones, when those heroes of the worlds dwelt (there)? O excellent one, do thou relate all about this. Do thou describe the prowess of Bhimasena, and what that mighty-armed one did in the mountain Himalayan. Surely, O best of Brahmanas, he did not fight again with the Yakshas. And did they meet with Vaisravana? Surely, as Arshtishena said, the lord of wealth cometh thither. All this, O thou of ascetic wealth, I desire to hear in detail. Surely, I have not yet been fully satisfied by hearing about their acts.”
Janamejaya said, “How long did my great-grandfathers, the noble sons of Pandu with unmatched strength, stay on the Gandhamadana mountain? And what did those incredibly powerful men, known for their bravery, do? What was their food like while those heroes of the world were there? O excellent one, please tell me everything about this. Describe the strength of Bhimasena and what that great-armed warrior did in the Himalayas. Surely, O best of Brahmanas, he did not fight again with the Yakshas. Did they encounter Vaisravana? After all, as Arshtishena said, the lord of wealth comes there. I want to hear all of this in detail, O you of ascetic wealth. I have not yet been fully satisfied with what I’ve heard about their deeds.”
Vaisampayana continued, “Having heard from that one of incomparable energy, (Arshtishena), that advice conducive to their welfare, those foremost of the Bharatas, began to behave always accordingly. Those best of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten by the Munis, and luscious fruit, and the flesh of deer killed with unpoisoned shafts and various kinds of pure honey. Living thus, they passed the fifth year, hearing to various stories told by Lomasa. O lord, saying, ‘I shall be present when occasion ariseth,’ Ghatotkacha, together with all the Rakshasas, had ere this already gone away. Those magnanimous ones passed many months in the hermitage of Arshtishena, witnessing many marvels. And as the Pandavas were sporting there pleasantly, there came to see them some complacent vow-observing Munis and Charanas of high fortune, and pure souls. And those foremost of the Bharata race conversed with them on earthly topics. And it came to pass that when several days has passed, Suparna all of a sudden carried off an exceedingly powerful and mighty Naga, living in the large lake. And thereupon that mighty mountain began to tremble, and the gigantic trees, break. And all the creatures and the Pandavas witnessed the wonder. Then from the brow of that excellent mountain, the wind brought before the Pandavas various fragrant and fair blossoms. And the Pandavas, and the illustrious Krishna, together with their friends, saw those unearthly blossoms of five hues. And as the mighty-armed Bhimasena was seated at ease upon the mountain, Krishna addressed him, saying, ‘O best of the Bharata race, in the presence of all the creatures, these flowers of five hues, carried by the force of the wind raised by Suparna, are falling in amain on the river Aswaratha. In Khandava thy high-souled brother, firm in promise, had baffled Gandharvas and Nagas and Vasava himself, and slain fierce Rakshasas, and also obtained the bow Gandiva. Thou also art of exceeding prowess and the might of thy arms is great, and irrepressible, and unbearable like unto the might of Sakra. O Bhimasena, terrified with the force of thy arms, let all the Rakshasas betake themselves to the ten cardinal points, leaving the mountain. Then will thy friends be freed from fear and affliction, and behold the auspicious summit of this excellent mountain furnished with variegated flowers. O Bhima, I have for long cherished this thought in my mind,—that protected by the might of thy arms, I shall see that summit.’
Vaisampayana continued, “After hearing that wise advice from the incomparable Arshtishena, the leading Bharatas began to act accordingly. The noble Pandavas lived in the Himavan, enjoying the food of the sages, delicious fruits, and the meat of deer hunted with unpoisoned arrows, along with various kinds of pure honey. In this way, they spent five years, listening to the many stories told by Lomasa. Ghatotkacha, along with all the Rakshasas, had already left, promising, ‘I will be there when the time comes.’ The generous Pandavas spent several months in Arshtishena’s hermitage, witnessing many wonders. While they were happily enjoying themselves there, some self-satisfied, vow-following sages and fortunate Charanas came to see them, and the noble Bharatas conversed with them on worldly matters. As several days passed, Suparna suddenly swooped down and carried off a powerful Naga living in the large lake. The mighty mountain began to shake, and the enormous trees started to break. All the creatures and the Pandavas witnessed this extraordinary event. Then, from the peak of that magnificent mountain, the wind brought various fragrant and beautiful blossoms to the Pandavas. The Pandavas, along with the illustrious Krishna and their friends, admired those otherworldly flowers of five colors. While the strong Bhimasena was sitting comfortably on the mountain, Krishna said to him, ‘O best of the Bharata race, in front of all the creatures, these five-colored flowers, swept up by the wind raised by Suparna, are falling heavily onto the river Aswaratha. In Khandava, your noble brother, true to his word, had defeated Gandharvas, Nagas, and even Vasava himself, slain fierce Rakshasas, and obtained the bow Gandiva. You, too, possess great strength and your power is immense, uncontainable, and overwhelming like that of Sakra. O Bhimasena, let all the Rakshasas flee to the ten cardinal directions, terrified by your strength, leaving the mountain. Then your friends will be free from fear and distress, and they will see the blessed peak of this wonderful mountain adorned with colorful flowers. O Bhima, I have for a long time held this thought in my heart—that with the strength of your arms protecting us, I will see that peak.’”
“Thereupon, like a high-mettled bull that hath been struck, Bhimasena, considering himself as censured by Draupadi, could not bear (that). And that Pandava of the gait of a lion or a bull, and graceful, and generous, and having the splendour of gold, and intelligent, and strong, and proud, and sensitive, and heroic, and having red eyes, and broad shoulders, and gifted with the strength of mad elephants, and having leonine teeth and a broad neck, and tall like a young sala tree, and highsouled, and graceful in every limb, and of neck having the whorls of a shell and mighty-armed, took up his bow plaited at the back with gold, and also his sword. And haughty like unto a lion, and resembling a maddened elephant, that strong one rushed towards that cliff, free from fear or affliction. And all the creatures saw him equipped with bows and arrows, approaching like a lion or a maddened elephant. And free from fear or affliction, the Pandava taking his mace, proceeded to that monarch of mountains causing the delight of Draupadi. And neither exhaustion, nor fatigue, nor lassitude, nor the malice (of others), affected that son of Pritha and the Wind-god. And having arrived at a rugged path affording passage to one individual only, that one of great strength ascended that terrible summit high as several palmyra palms (placed one upon another). And having ascended that summit, and thereby gladdened Kinnaras, and great Nagas, and Munis, and Gandharvas, and Rakshasas, that foremost of the Bharata line, gifted with exceeding strength described the abode of Vaisravana, adorned with golden crystal palaces surrounded on all sides by golden walls having the splendour of all gems, furnished with gardens all around, higher than a mountain peak, beautiful with ramparts and towers, and adorned with door-ways and gates and rows of pennons. And the abode was graced with dallying damsels dancing around, and also with pennons waved by the breeze. And with bent arms, supporting himself on the end of his bow, he stood beholding with eagerness the city of the lord of treasures. And gladdening all creatures, there was blowing a breeze, carrying all perfumes, and of a balmy feel. And there were various beautiful and wonderful trees of diverse hues resounding with diverse dulcet notes. And at that place the foremost of the Bharatas surveyed the palace of the Lord of the Rakshasas scattered with heaps of gems, and adorned with variegated garlands. And renouncing all care of life the mighty-armed Bhimasena stood motionless like a rock, with his mace and sword and bow in his hands. Then he blew his shell making the down of his adversaries stand erect; and twanging his bow-string, and striking his arms with the hands he unnerved all the creatures. Thereat with their hairs standing erect, the Yakshas and Rakshasas began to rush towards the Pandavas, in the direction of those sounds. And taken by the arms of the Yakshas and Rakshasas the flamed maces and clubs and swords and spears and javelins and axes, and when, O Bharata, the fight ensued between the Rakshasas and Bhima, the latter by arrows cut off the darts, javelins and axes of those possessing great powers of illusion, and he of exceeding strength with arrows pierced the bodies of the roaring Rakshasas, both of those that were in the sky, and of those that remained on the earth. And Bhima of exceeding strength was deluged with the mighty sanguine rain sprung from the bodies of the Rakshasas with maces and clubs in their hands and flowing on all sides from their persons. And the bodies and hands of the Yakshas and Rakshasas were seen to be struck off by the weapon discharged by the might of Bhima’s arms. And then all the creatures saw the graceful Pandava densely surrounded by the Rakshasas, like unto the Sun enveloped by clouds. And even as the Sun surrounds everything with his rays, that mighty-armed and strong one of unfailing prowess, covered all with arrows destroying foes. And although menacing and uttering yells, the Rakshasas did not see Bhima embarrassed. Thereupon, with their bodies mangled, the Yakshas afflicted by fear, Bhimasena began to utter frightful sounds of distress, throwing their mighty weapons. And terrified at the wielder of a strong bow, they fled towards the southern quarter, forsaking their maces and spears and swords and clubs and axes. And then there stood, holding in his hands darts and maces, the broad-chested and mighty-armed friend of Vaisravana, the Rakshasa named Maniman. And that one of great strength began to display his mastery and manliness. And seeing them forsake the fight, he addressed them with a smile, ‘Going to Vaisravana’s abode, how will ye say unto that lord of wealth, that numbers have been defeated by a single mortal in battle?’ Having said this unto them that Rakshasa, taking in his hands clubs and javelins and maces, set out and rushed towards the Pandava. And he rushed in amain like a maddened elephant. Bhimasena pierced his sides with three choice arrows. And the mighty Maniman, on his part, in wrath taking and flourishing a tremendous mace hurled it at Bhimasena. Thereupon Bhimasena beset with innumerable shafts sharpened on stones, hurled that mighty mace in the sky, dreadful, and like unto the lightning flash. But on reaching the mace those shafts were baffled; and although discharged with force by that adept at hurling the mace, still they could not stay its career. Then the mighty Bhima of dreadful prowess, baffled his (the Rakshasa’s) discharge by resorting to his skill in mace-fighting. In the meanwhile, the intelligent Rakshasa had discharged a terrible iron club, furnished with a golden shaft. And that club, belching forth flames and emitting tremendous roars, all of a sudden pierced Bhima’s right arm and then fell to the ground. On being severely wounded by that club, that bowman, Kunti’s son, of immeasurable prowess, with eyes rolling in ire, took up his mace. And having taken that iron mace, inlaid with golden plates, which caused the fear of foes and brought on their defeat, he darted it with speed towards the mighty Maniman, menacing (him) and uttering shouts. Then Maniman on his part, taking his huge and blazing dart, with great force discharged it at Bhima, uttering loud shouts. Thereat breaking the dart with the end of his mace, that mighty-armed one skilled in mace-fighting, speedily rushed to slay him, as Garuda (rushed) to slay a serpent. Then all of a sudden, advancing ahead in the field, that mighty-armed one sprang into the sky and brandishing his mace hurled it with shouts. And like unto the thunder-bolt hurled by Indra, that mace like a pest, with the speed of the wind destroyed the Rakshasa and then fell to the ground. Then all the creatures saw that Rakshasa of terrible strength slaughtered by Bhima, even like a bull slain by a lion. And the surviving Rakshasas seeing him slain on the ground went towards the east, uttering frightful sounds of distress.’”
"Then, like a fierce bull that has just been struck, Bhimasena, feeling criticized by Draupadi, couldn’t take it anymore. That Pandava, who walked like a lion or a bull, was graceful, generous, shining like gold, intelligent, strong, proud, sensitive, heroic, with red eyes, broad shoulders, the strength of raging elephants, sharp teeth, a strong neck, tall like a young sala tree, pure-hearted, and graceful in every part of his body, took up his bow decorated with gold on the back and his sword. Proud like a lion, and resembling a furious elephant, he charged toward the cliff without fear or distress. All the creatures saw him, armed with bows and arrows, approaching like a lion or a furious elephant. Fearless and determined, the Pandava took his mace and made his way to the king of mountains, bringing joy to Draupadi. Neither exhaustion nor fatigue nor malice from others affected that son of Pritha and the Wind-god. Upon reaching a rugged path that only one could pass, that mighty one climbed the steep summit higher than several stacked palmyra palms. After reaching the summit, which delighted the Kinnaras, great Nagas, Munis, Gandharvas, and Rakshasas, that foremost of the Bharata line, endowed with immense strength, described the palace of Vaisravana, adorned with golden crystal structures surrounded by shimmering golden walls, filled with gem-like splendor, surrounded by lovely gardens, higher than a mountain peak, beautiful with ramparts and towers, and decorated with entrances and gates and rows of banners. The place was graced with dancing damsels and fluttering pennants in the breeze. With his arms bent, resting on his bow, he eagerly gazed at the city of the lord of treasures. A delightful breeze blew, carrying the scent of flowers, and it felt soothing. There were various beautiful and strange trees of different colors making melodious sounds. There, the foremost of the Bharatas saw the palace of the Lord of the Rakshasas scattered with heaps of gems and adorned with colorful garlands. Putting aside any care for his life, the mighty-armed Bhimasena stood still like a rock, holding his mace, sword, and bow. Then he blew his conch, raising the hairs of his opponents, and twanging his bowstring knocked his arms together, unnerving all creatures. The Yakshas and Rakshasas, with their hairs standing on end, started rushing toward the Pandavas, drawn by those sounds. The Yakshas and Rakshasas grabbed their flaming maces, clubs, swords, spears, javelins, and axes, and as the fight broke out between the Rakshasas and Bhima, the latter used arrows to cut down the darts, javelins, and axes wielded by those with powerful illusions, and with extraordinary strength, he pierced the roaring Rakshasas with arrows, both those in the sky and on the ground. Bhima, bursting with power, was drenched in the blood of the Rakshasas, who were armed with maces and clubs, as it flowed from their bodies on all sides. The arms and bodies of the Yakshas and Rakshasas were seen severed by the might of Bhima’s weapons. Then all the creatures witnessed the graceful Pandava encircled by the Rakshasas, just like the Sun surrounded by clouds. Similar to how the Sun illuminates everything, that strong one, with unwavering skill, showered arrows upon his enemies. Despite their ferocity and loud roars, the Rakshasas didn’t see Bhima caught off guard. Then, with their bodies mangled and filled with fear, the Yakshas cried out in distress, throwing away their mighty weapons. Terrified of the wielder of the powerful bow, they fled south, abandoning their maces, spears, swords, clubs, and axes. Then there stood the broad-chested and strong friend of Vaisravana, the Rakshasa named Maniman, holding darts and maces in his hands. That mighty one began to show his strength and bravery. Seeing his companions flee the fight, he smiled and addressed them, ‘When you go to Vaisravana’s abode, how will you explain to that lord of wealth that so many were defeated by a single man in battle?’ After saying this to them, the Rakshasa took up clubs, javelins, and maces, and rushed toward the Pandava. He charged fiercely like a crazed elephant. Bhimasena struck his sides with three choice arrows. Enraged, the powerful Maniman took up a massive mace and hurled it at Bhimasena. Then, surrounded by countless sharpened arrows, Bhimasena launched that formidable mace into the sky, terrifying and swift like a lightning bolt. When it reached the mace, those arrows were thwarted; despite being forcefully thrown by the expert in mace-fighting, they could not stop its trajectory. The mighty Bhima, with his incredible skill, countered the Rakshasa’s shot using his mastery of mace combat. Meanwhile, the clever Rakshasa launched a fearsome iron club with a golden shaft. This club, roaring out flames and thunderous sounds, suddenly pierced Bhima’s right arm before crashing to the ground. Painfully wounded by that club, the archer, Kunti’s son with unbelievable powers, glared with rage and seized his mace. Taking that iron mace, adorned with gold and fearsome to his enemies, he swiftly tossed it toward the mighty Maniman, shouting and threatening. In response, Maniman launched his blazing dart with full force at Bhima, screaming loudly. But breaking the dart with the end of his mace, that mighty-armed master of mace-fighting quickly charged to defeat him, just like Garuda would rush to attack a serpent. Suddenly, charging ahead in the field, that powerful one leaped into the sky, wielding his mace and hurling it with a shout. Like a thunderbolt thrown by Indra, that mace fell onto the Rakshasa with the force of a pestilence, obliterating him before crashing to the ground. Then all the creatures saw that strong Rakshasa slain by Bhima, just like a bull killed by a lion. The surviving Rakshasas, witnessing his fall, fled toward the east, crying out in terror."
SECTION CLX
Vaisampayana said, “Hearing various sounds resounding in the caves of the mountain and not seeing Bhimasena, Kunti’s son, Ajatasatru and the twin sons of Madri and Dhaumya and Krishna and all the Brahmanas and the friends (of the Pandavas), were filled with anxiety. Thereupon, entrusting Draupadi to the charge of Arshtishena and equipped in their arms, those valiant and mighty charioteers together began to ascend the summit of the mountain. And having reached the summit, as those repressors of foes and mighty bowmen and powerful charioteers they were looking about, saw Bhima and those huge Rakshasas of mighty strength and courage weltering in a state of unconsciousness having been struck down by Bhima. And holding his mace and sword and bow, that mighty-armed one looked like Maghavan, after he had slain the danava hosts. Then on seeing their brother, the Pandavas, who had attained excellent state, embraced him and sat down there. And with those mighty bowmen, that summit looked grand like heaven graced by those foremost of celestials, the highly fortunate Lokapalas. And seeing the abode of Kuvera and the Rakshasas, lying slain on the ground, the king addressed his brother who was seated, saying, ‘Either it be through rashness, or through ignorance, thou hast, O Bhima, committed a sinful act. O hero, as thou art leading the life of an anchorite, this slaughter without cause is unlike thee. Acts, it is asserted by those versed in duties, as are calculated to displease a monarch, ought not to be committed. But thou hast, O Bhimasena, committed a deed which will offend even the gods. He that disregarding profit and duty, turneth his thoughts to sin must, O Partha, reap the fruit of his sinful actions. However, if thou seekest my good, never again commit such a deed.’”
Vaisampayana said, “Hearing various sounds echoing in the mountain caves and not seeing Bhimasena, Kunti’s son, Ajatasatru, the twin sons of Madri, Dhaumya, Krishna, and all the Brahmanas and friends of the Pandavas were filled with worry. Then, leaving Draupadi in the care of Arshtishena and armed with their weapons, those brave charioteers started to climb to the top of the mountain. Once they reached the summit, as those fierce bowmen and strong charioteers looked around, they spotted Bhima and the huge Rakshasas, who were powerful and courageous, lying unconscious after being struck down by Bhima. With his mace, sword, and bow in hand, that mighty warrior looked like Indra after defeating the Danavas. When they saw their brother, the Pandavas, who was in great shape, they embraced him and sat down there. With those mighty bowmen, the summit resembled heaven, adorned by the greatest celestial beings, the fortunate Lokapalas. Upon seeing the home of Kuvera and the slain Rakshasas on the ground, the king addressed his seated brother, saying, ‘Whether through recklessness or ignorance, you have committed a wrongful act, O Bhima. As you live the life of an ascetic, this unnecessary slaughter is unlike you. Those knowledgeable in duties say that actions likely to anger a ruler should not be done. But you, O Bhimasena, have committed an act that will offend even the gods. Anyone who disregards benefit and duty and turns to sin must, O Partha, face the consequences of their actions. However, if you truly care for my well-being, never commit such an act again.’”
Vaisampayana continued, “Having said this to his brother, Vrikodara the virtuous, the highly energetic and firm-minded son of Kunti, Yudhishthira versed in the particulars of (the science of) profit, ceased, and began to reflect on that matter.”
Vaisampayana continued, “After saying this to his brother, Vrikodara the virtuous, the highly energetic and strong-willed son of Kunti, Yudhishthira, who was skilled in the details of profit, stopped speaking and started to think about the situation.”
“On the other hand, the Rakshasas that had survived those slain by Bhima fled in a body towards the abode of Kuvera. And they of exceeding fleetness having speedily reached Vaisravana’s abode, began to utter loud cries of distress, being afflicted with the fear of Bhima. And, O king bereft of their weapons and exhausted and with their mail besmeared with gore and with dishevelled hair they spake unto Kuvera, saying. ‘O lord, all thy foremost Rakshasas fighting with maces and clubs and swords and lances and barbed darts, have been slain. O lord of treasures, a mortal, trespassing into the mountain, hath, singlehanded, slaughtered all thy Krodhovasa Rakshasas assembled together. And, O lord of wealth, there lie the foremost of the Yakshas and Rakshasas senseless and dead, having been struck down; and we have been let off through his favour. And thy friend, Maniman also hath been slain. All this hath been done by a mortal. Do thou what is proper, after this.’ Having heard this, that lord of all the Yaksha hosts waxing wroth, with eyes reddened in anger, exclaimed, ‘What!’ And hearing of Bhima’s second (act of) aggression, that lord of treasures, the king of the Yakshas, was filled with wrath, and said. ‘Yoke’ (the horses). Thereat unto a car of the hue of dark clouds, and high as a mountain summit, they yoked steeds having golden garments. And on being yoked unto the car, those excellent horses of his, graced with every noble quality and furnished with the ten auspicious curls of hair and having energy and strength, and adorned with various gems and looking splendid, as if desirous of speeding like the wind, began to neigh at each other the neighing emitted at (the hour of) victory. And that divine and effulgent king of the Yakshas set out, being eulogised by the celestials and Gandharvas. And a thousand foremost Yakshas of reddened eyes and golden lustre and having huge bodies, and gifted with great strength, equipped with weapons and girding on their swords, followed that high-souled lord of treasures. And coursing through the firmament they (the steeds) arrived at the Gandhamadana, as if drawing forward the sky with their fleetness. And with their down standing erect, the Pandavas saw that large assemblage of horses maintained by the lord of wealth and also the highsouled and graceful Kuvera himself surrounded by the Yaksha hosts. And seeing those mighty charioteers the son of Pandu, possessed of great strength, equipped with bows and swords, Kuvera also was delighted; and he was pleased at heart, keeping in view the task of the celestials. And like unto birds, they, (the Yakshas) gifted with extreme celerity, alighted on the summit of the mountain and stood before them (the Pandavas), with the lord of treasures at their head. Then, O Bharata, seeing him pleased with the Pandavas, the Yakshas and the Gandharvas stood there, free from agitation. Then thinking themselves as having transgressed, those high-souled and mighty charioteers, the Pandavas, having bowed down unto that lord, the giver of wealth stood surrounding the lord of treasures with joined hands. And the lord of treasures sat on that excellent seat, the elegant Pushpaka, constructed by Viswakarma, painted with diverse colours. And thousands of Yakshas and Rakshasas, some having huge frames and some ears resembling pegs, and hundreds of Gandharvas and hosts of Apsaras sat in the presence of that one seated, even as the celestials sit surrounding him of a hundred sacrifices and wearing a beautiful golden garland on his head and holding in his hands his noose and sword and bow, Bhima stood, gazing at the lord of wealth. And Bhimasena did not feel depress either on having been wounded by the Rakshasas, or even in that plight seeing Kuvera arrive.
“On the other hand, the Rakshasas who had survived those killed by Bhima hurried away toward Kuvera’s residence. They, incredibly fast, quickly reached Vaisravana’s home and began to cry out in distress, terrified of Bhima. And, O king, stripped of their weapons, exhausted, their armor smeared with blood and hair in disarray, they spoke to Kuvera, saying, ‘O lord, all your top Rakshasas fighting with maces, clubs, swords, lances, and barbed darts have been defeated. O lord of treasures, a mortal, trespassing into the mountains, has single-handedly slaughtered all your Krodhovasa Rakshasas gathered together. And, O lord of wealth, the best of the Yakshas and Rakshasas lie senseless and dead, having been struck down; and we have been spared only by his mercy. And your friend, Maniman, has also been killed. All of this has been done by a mortal. Do what you think is right after this.’ Hearing this, the lord of all the Yaksha hosts, filled with rage and with eyes reddened in anger, exclaimed, ‘What!’ Upon hearing of Bhima’s second act of aggression, that lord of treasures, the king of the Yakshas, was filled with fury and said, ‘Yoke the horses.’ Then, they yoked steeds of dark cloud color, as tall as mountain peaks. Once hitched to the chariot, those splendid horses, possessing every noble quality, with the ten auspicious curls of hair full of energy and strength, adorned with various gems and looking magnificent, started to neigh at each other, the sound of victory ringing out. That divine and glowing king of the Yakshas set out, praised by the celestials and Gandharvas. A thousand foremost Yakshas, with fiery eyes, golden sheen, and massive bodies, strong and armed, strapped on their swords as they followed that noble lord of treasures. They sped through the sky, arriving at Gandhamadana as if pulling the heavens with their swiftness. The Pandavas, with their hair standing on end, saw that large gathering of horses maintained by the lord of wealth and the high-souled and graceful Kuvera himself surrounded by the Yaksha hosts. Seeing those formidable charioteers, the son of Pandu, strong and well-armed with bows and swords, Kuvera was delighted in heart, considering the task of the celestials. Like birds, the Yakshas, with incredible speed, landed on the mountain peak and stood before the Pandavas, with the lord of treasures in the lead. Then, O Bharata, seeing him pleased with the Pandavas, the Yakshas and Gandharvas stood there, calm and collected. Feeling they had overstepped, those high-souled and mighty charioteers, the Pandavas, bowed to that lord, the giver of wealth, gathering around the lord of treasures with hands joined. The lord of treasures took his place on an excellent seat, the elegant Pushpaka, crafted by Viswakarma, painted in various colors. Thousands of Yakshas and Rakshasas—some with huge frames and others with peg-like ears—alongside hundreds of Gandharvas and hosts of Apsaras, sat in the presence of the one seated, just as the celestials gather around the lord of a hundred sacrifices, wearing a beautiful golden garland on his head, holding his noose, sword, and bow. Bhima stood, gazing at the lord of wealth. And Bhimasena did not feel downcast, neither from being injured by the Rakshasas nor even now seeing Kuvera arrive.”
“And that one going about on the shoulders of men, on seeing Bhima stand desirous of fighting with sharpened shafts, said unto Dharma’s son, ‘O Partha, all the creatures know thee as engaged in their good. Do thou. therefore, with thy brothers fearlessly dwell on this summit of the mountain. And, O Pandava, be thou not angry with Bhima. These Yakshas and Rakshasas had already been slain by Destiny: thy brother hath been the instrument merely. And it is not necessary to feel shame for the act of impudence that hath been committed. This destruction of the Rakshasas had been foreseen by the gods. I entertain no anger towards Bhimasena. Rather, O foremost of the Bharata a race, I am pleased with him; nay,—even before coming here, I had been gratified with this deed of Bhima.’”
“And the one carried on the shoulders of men, upon seeing Bhima eager to fight with sharp arrows, said to Dharma’s son, ‘O Partha, everyone knows you are working for their good. So, with your brothers, fearlessly remain on this mountaintop. And, O Pandava, do not get upset with Bhima. These Yakshas and Rakshasas were already doomed by Fate: your brother was just the means to this end. There's no need to feel shame for the bold act that was done. This destruction of the Rakshasas was already foreseen by the gods. I hold no anger toward Bhimasena. In fact, O greatest of the Bharata lineage, I am pleased with him; even before coming here, I was satisfied with what Bhima did.’”
Vaisampayana said, “Having spoken thus unto the king, (Kuvera) said unto Bhimasena, ‘O child, O best of the Kurus, I do not mind this, O Bhima, as in order to please Krishna, thou hast, disregarding the gods and me also, committed this rash act, namely, the destruction of the Yakshas and the Rakshasas, depending on the strength of thy arms, I am well-pleased with thee. O Vrikodara, to-day I have been freed from a terrible curse. For some offence, that great Rishi, Agastya, had cursed me in anger. Thou hast delivered me by this act (of thine). O Pandu’s son, my disgrace had ere this been fated. No offence, therefore, in any way, attaches unto thee, O Pandava.’
Vaisampayana said, “After speaking to the king, Kuvera addressed Bhimasena, ‘O child, O best of the Kurus, I don’t hold this against you, O Bhima, since to please Krishna, you’ve disregarded the gods and me to carry out this reckless act of destroying the Yakshas and the Rakshasas, relying on your own strength. I am truly pleased with you. O Vrikodara, today I am free from a horrible curse. Because of some wrongdoing, the great sage Agastya had cursed me out of anger. You have saved me through what you’ve done. O son of Pandu, my disgrace was destined before this. Therefore, you bear no blame in this matter, O Pandava.’”
“Yudhishthira said, ‘O divine one, why wast thou cursed by the high-souled Agastya? O god, I am curious to hear about the occasion of that imprecation. I wonder that at that very moment, thou together with thy forces and attendants wast not consumed by the ire of that intelligent one.’
“Yudhishthira said, ‘O divine one, why were you cursed by the noble Agastya? O god, I’m curious to hear about why that curse happened. I’m surprised that at that very moment, you along with your forces and attendants were not destroyed by the anger of that wise one.’”
“Thereupon the lord of treasures said, ‘At Kusasthali, O king, once there was held a conclave of the gods. And surrounded by grimvisaged Yakshas, numbering three hundred maha-padmas, carrying various weapons, I was going to that place. And on the way, I saw that foremost of sages, Agastya, engaged in the practice of severe austerities on the bank of the Yamuna, abounding in various birds and graced with blossoming trees. And, O king, immediately on seeing that mass of energy, flaming and brilliant as fire, seated with upraised arms, facing the sun, my friend, the graceful lord of the Rakshasas, Maniman, from stupidity, foolishness, hauteur and ignorance discharged his excrement on the crown of that Maharshi. Thereupon, as if burning all the cardinal points by his wrath, he said unto me, ‘Since, O lord of treasures, in thy very presence, disregarding me, this thy friend hath thus affronted me, he, together with thy forces, shall meet with destruction at the hands of a mortal. And, O wicked-minded one, thou also, being distressed on account of thy fallen soldiers, shalt be freed from thy sin, on beholding that mortal. But if they follow thy behests, their (the soldier’s) powerful sons shall not incur by this dreadful curse. This curse I received formerly from that foremost of Rishis. Now, O mighty king, have I been delivered by thy brother Bhima.’”
“The lord of treasures said, ‘At Kusasthali, O king, there was once a meeting of the gods. Surrounded by fierce Yakshas, totaling three hundred maha-padmas, armed with various weapons, I was heading to that place. On the way, I spotted the great sage, Agastya, practicing severe austerities by the banks of the Yamuna, which was filled with various birds and adorned with blooming trees. And, O king, as soon as I saw that mass of energy, burning and bright as fire, seated with arms raised towards the sun, my friend, the graceful lord of the Rakshasas, Maniman, out of stupidity, foolishness, arrogance, and ignorance, discharged his waste on the head of that Maharshi. Then, as if scorching all the directions with his anger, he said to me, ‘Since, O lord of treasures, in your presence, this friend of yours has insulted me, he and your forces shall be destroyed by a mortal. And, O wicked-minded one, you, too, burdened by the loss of your fallen soldiers, shall be freed from your sin when you see that mortal. But if they obey your commands, their strong sons will not suffer from this terrible curse. This curse I received long ago from that greatest of Rishis. Now, O mighty king, I have been redeemed by your brother Bhima.’”
SECTION CLXI
“The lord of treasures said, ‘O Yudhishthira, patience, ability, (appropriate) time and place and prowess—these five lead to success in human affairs. O Bharata, in the Krita Yuga, men were patient and able in their respective occupations and they knew how to display prowess. And, O foremost of the Kshatriyas, a Kshatriya that is endued with patience and understandeth the propriety regarding place and time and is versed in all mortal regulations, can alone govern the world for a long time,—nay, in all transactions. He that behaveth thus, acquireth, O hero, fame in this world and excellent state in the next. And by having displayed his prowess at the proper place and time, Sakra with the Vasus hath obtained the dominion of heaven. He that from anger cannot see his fall and he that being naturally wicked and evilminded followeth evil and he that knoweth not the propriety relative to acts, meet with destruction both in this world and the next. The exertions of that stupid person become fruitless, who is not conversant with the expediency regarding time and acts, and he meeteth with destruction both in this world and the next. And the object of that wicked and deceitful persons is vicious, who, aiming at mastery of every kind, committeth some rash act. O best of men, Bhimasena is fearless, and ignorant of duties, and haughty, and of the sense of a child, and unforbearing. Do thou, therefore, check him. Repairing again to the hermitage of the pious sage Arshtisena, do thou reside there during the dark fortnight, without fear or anxiety. O lord of men, deputed by me, all the Gandharvas residing at Alaka, as also those dwelling in this mountain, will, O mighty-armed one, protect thee, and these best of the Brahmanas. And, O king, O chief among virtuous men, knowing that Vrikodara hath come hither out of rashness, do thou check him. Henceforth, O monarch, beings living in the forest will meet you, wait upon you and always protect you all. And, ye foremost of men, my servants will always procure for you various meats and drinks of delicious flavour. And, O son, Yudhishthira, even as by reason of your being the progeny of spiritual intercourse, Jishnu is entitled to the protection of Mahendra, and Vrikodara, of the Wind-god, and thou, of Dharma, and the twins possessed of strength, of the Aswins,—so ye all are entitled to my protection. That one next by birth to Bhimasena, Phalguna, versed in the science of profit and all mortal regulations, is well in heaven. And, O child, those perfections that are recognised in the world as leading to heaven, are established in Dhananjaya even from his very birth. And self-restraint, and charity, and strength, and intelligence, and modesty, and fortitude, and excellent energy—even all these are established in that majestic one of magnificent soul. And, O Pandava, Jishnu never committed any shameful act through poverty of spirit. And in the world, none ever say that Partha hath uttered an untruth. And, O Bharata, honoured by the gods, pitris, and the Gandharvas, that enhancer of the glory of the Kurus is learning the science of weapons in Sakra’s abode. And, O Partha, in heaven he that with justice had brought under his subjection all the rulers of the earth, even that exceedingly powerful and highly energetic monarch, the grandsire of thy father, Santanu himself, is well-pleased with the behaviour of that wielder of the Gandiva—the foremost of his race. And, O king, abiding in Indra’s regions, he who on the banks of the Yamuna had worshipped the gods, the pitris, and the Brahmanas, by celebrating seven grand horse sacrifices, that great grandsire of thine, the emperor Santanu of severe austerities, who hath attained heaven, hath enquired of thy welfare.’”
“The lord of treasures said, ‘O Yudhishthira, patience, skill, the right time and place, and strength—these five elements lead to success in human endeavors. O Bharata, during the Krita Yuga, people were patient and skilled in their work and knew how to demonstrate strength. And, O foremost of the Kshatriyas, only a Kshatriya endowed with patience and who understands the importance of time and place, and is familiar with all human rules, can govern the world for a long time — indeed, in all matters. He who behaves this way, O hero, gains fame in this world and a great state in the next. By showcasing his strength at the right time and place, Sakra alongside the Vasus has attained the rule of heaven. He who, out of anger, cannot see his downfall, and he who is naturally wicked and follows evil, along with those who do not understand proper actions, face destruction both in this world and the next. The efforts of that foolish person are wasted, who is unaware of the importance of timing and actions, and he too meets destruction both here and in the afterlife. The goals of that wicked and deceitful individual are harmful, who, striving for mastery in every respect, commits some reckless act. O best of men, Bhimasena is fearless, unaware of his duties, arrogant, childish in thought, and intolerant. Therefore, you should check him. Return to the hermitage of the virtuous sage Arshtisena and stay there during the dark fortnight, without fear or worry. O lord of men, chosen by me, all the Gandharvas living at Alaka, as well as those in this mountain, will, O strong-armed one, protect you along with the finest of the Brahmanas. And, O king, O chief among virtuous men, knowing that Vrikodara has come here out of rashness, you should restrain him. From now on, O monarch, the beings living in the forest will meet you, attend to you, and always protect you. And, you foremost of men, my servants will continually bring you various delicious meats and drinks. And, O son, Yudhishthira, just as because of your divine lineage, Jishnu is entitled to the protection of Mahendra, Vrikodara of the Wind-god, and you of Dharma, and the twins full of strength of the Aswins—so all of you are entitled to my protection. The one next by birth to Bhimasena, Phalguna, who knows the science of gain and all human laws, is in heaven. And, O child, the virtues that are recognized in the world as leading to heaven are in Dhananjaya, even from his birth. Self-restraint, charity, strength, intelligence, modesty, fortitude, and outstanding energy—all of these are present in that magnificent soul. And, O Pandava, Jishnu never did anything disgraceful out of weakness. In the world, no one has ever said that Partha has told a lie. And, O Bharata, honored by the gods, ancestors, and the Gandharvas, that increaser of the Kurus’ glory is learning the science of weapons in Sakra’s abode. And, O Partha, in heaven, he who fairly conquered all the rulers of the earth, that supremely powerful monarch, your father's grandfather, Santanu himself, is pleased with the conduct of that wielder of the Gandiva—the best of his line. And, O king, residing in Indra’s realm, he who on the banks of the Yamuna worshipped the gods, ancestors, and Brahmanas by performing seven grand horse sacrifices, that great grandfather of yours, the emperor Santanu known for his severe austerities, who has reached heaven, has inquired about your welfare.’”
Vaisampayana said, “Having heard these words of the dispenser of wealth, the Pandavas were well-pleased with them. Then lowering his club and mace and sword and bow, that foremost of the Bharatas bowed down unto Kuvera. And that giver of protection, the lord of treasures, seeing him prostrate, said, ‘Be thou the destroyer of the pride of foes, and the enhancer of the delight of friends. And ye oppressors of enemies, do ye live in our romantic region. The Yakshas will not cross your desires. Gudakesa, after having acquired mastery over weapons, will come back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.’
Vaisampayana said, “After hearing the words of the giver of wealth, the Pandavas felt very pleased. Then, lowering his club, mace, sword, and bow, the foremost of the Bharatas bowed down to Kuvera. The lord of treasures, seeing him prostrate, said, ‘May you be the destroyer of your enemies' pride and the source of joy for your friends. And you, who oppress your foes, may you dwell in our enchanting land. The Yakshas will respect your wishes. Gudakesa, having gained mastery over weapons, will return soon. After being sent off by Maghavat himself, Dhananjaya will join you.’”
“Having thus instructed Yudhishthira of excellent deeds, the lord of the Guhyakas, vanished from that best of mountains. And thousands upon thousands of Yakshas, and Rakshasas followed him in vehicles spread over with checkered cushions, and decorated with various jewels. And as the horses proceeded towards the abode of Kuvera, a noise arose as of birds flying in the air. And the chargers of the lord of treasures speedily coursed through the sky as if drawing forward the firmament, and devouring the air.
“After teaching Yudhishthira, who is known for his great deeds, the lord of the Guhyakas disappeared from that finest of mountains. Thousands and thousands of Yakshas and Rakshasas followed him in vehicles adorned with checkered cushions and various jewels. As the horses made their way toward Kuvera's abode, there was a sound like birds flying in the air. The steeds of the lord of treasures quickly raced through the sky as if pulling the heavens along with them and consuming the air.”
“Then at the command of the lord of wealth, the dead bodies of the Rakshasas were removed from the summit of the mountain. As the intelligent Agastya had fixed this period as the limit of (the duration of) his curse, so being slain in conflict, the Rakshasas were freed from the imprecation. And being honoured by the Rakshasas, the Pandavas for several nights dwelt pleasantly in those habitations.”
“Then, at the command of the lord of wealth, the dead bodies of the Rakshasas were taken away from the top of the mountain. Since the wise Agastya had set this time as the end of his curse, the Rakshasas were freed from the curse after being killed in battle. And after being honored by the Rakshasas, the Pandavas enjoyed staying in those places for several nights.”
SECTION CLXII
Vaisampayana continued, “Then, O represser of foes, at sunrise, having finished his daily devotions, Dhaumya came unto the Pandavas, with Arshtishena. And having bowed down unto the feet of Arshtishena and Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then Dhaumya taking Yudhishthira’s right hand, said these words, looking at the east, ‘O mighty monarch, this king of mountains, Mandara lieth vast, covering the earth up to the ocean. O Pandava, Indra and Vaisravana preside over this point graced with woods and forests and mountains. And, O child, the intelligent sages versed in every duty, say, that this (region) is the abode of Indra and king Vaisravana. And the twice-born ones, and the sages versed in the duties, and the Sidhas, and the Sadhyas, and the celestials pay their adorations unto the Sun as he riseth from this point. And that lord of all living beings, king Yama, conversant with duty, presideth over yonder southern region whither come the spirits of the departed. And this is Sanyamana, the abode of the lord of departed spirits, sacred, and wonderful to behold, and crowned with prime prosperity. And the intelligent ones call that monarch of mountains (by the name of) Asta. Having, O king, arrived at this, the Sun ever abideth by the truth. And king Varuna protects all creatures, abiding in this king of mountains, and also in the vast deep. And, O highly fortunate one, there illumining the northern regions, lieth the puissant Mahameru, auspicious and the refuge of those knowing Brahma, where is the court of Brahma, and remaining where that soul of all creatures, Prajapati, hath created all that is mobile and immobile. And the Mahameru is the auspicious and healthy abode even of the seven mind-born sons of Brahma, of whom Daksha was the seventh. And, O child, here it is that the seven celestial rishis with Vasishtha at their head rise and set. Behold that excellent and bright summit of the Meru, where sitteth the great sire (Brahma) with the celestials happy in self-knowledge. And next to the abode of Brahma is visible the region of him who is said to be the really primal Cause or the origin of all creatures, even that prime lord, god Narayana, having neither beginning nor end. And, O king, that auspicious place composed of all energies even the celestials, cannot behold. And the region of the high-souled Vishnu, by its native splendour, exceeding in effulgence the sun or fire, cannot be beheld by the gods, or the Danavas. And the region of Narayana lieth resplendent to the east of the Meru, where, O child, that lord of all creatures, the self-create primal Cause of the universe, having manifested all beings, looketh splendid of his excellent grace. O child, not to speak of the Maharshis—even Brahmarshis have no access to that place. And, O best of the Kurus, it is the Yatis only who have access to it. And, O Pandu’s son, (at that place) luminaries cannot shine by him; there that lord of inconceivable soul alone shineth transcendental. There by reverence, and severe austerities, Yatis inspired by virtue of pious practices, attain Narayana Hari. And, O Bharata, repairing thither, and attaining that universal Soul—the self-create and eternal God of gods, high-souled ones, of Yoga success, and free from ignorance and pride have not to return to this world. O highly fortunate Yudhishthira, this region is without beginning, or deterioration, or end for it is the very essence of that God. And, O son of the Kurus, the Sun and the Moon every day go round this Meru, coursing in an opposite direction. And, O sinless one. O mighty monarch, the other luminaries also go round this king of mountains in the self-same way. Thus the worshipful Sun who dispelleth darkness, goeth round this (mountain) obscuring other luminaries. Then having set, and passed the evening, that Maker of day, the Sun, taketh a northerly course. Then again nearing the Meru, the divine Sun (ever) intent on the good of all beings, again courseth, facing the east. And in this way, the divine Moon also together with the stars goeth round this mountain, dividing the month unto several sections, by his arrival at the Parvas. Having thus unerringly coursed round the mighty Meru, and, nourished all creatures, the Moon again repaireth unto the Mandar. In the same way, that destroyer of darkness—the divine Sun—also moveth on this unobstructed path, animating the universe. When, desirous of causing dew, he repaireth to the south, then there ensueth winter to all creatures. Then the Sun, turning back from the south, by his rays draweth up the energy from all creatures both mobile and immobile. Thereupon, men become subject to perspiration, fatigue, drowsiness and lassitude; and living beings always feel disposed to slumber. Thence, returning through unknown regions, that divine effulgent one causeth shower, and thereby reviveth beings. And having, by the comfort caused by the shower, wind, and warmth, cherished the mobile and the immobile, the powerful Sun resumeth his former course. O Partha, ranging thus, the Sun unerringly turneth on the wheel of Time, influencing created things. His course is unceasing; he never resteth, O Pandava. Withdrawing the energy of all beings, he again rendereth it back. O Bharata, dividing time into day and night, and Kala, and Kashtha, that lord, the Sun, dealeth life and motion to all created things.’”
Vaisampayana continued, “Then, O enemy of foes, at sunrise, after completing his daily rituals, Dhaumya came to the Pandavas with Arshtishena. After bowing to the feet of Arshtishena and Dhaumya, they joined their hands in homage to all the Brahmanas. Then Dhaumya, taking Yudhishthira’s right hand, spoke these words, looking toward the east, ‘O mighty king, this immense king of mountains, Mandara, stretches across the land up to the sea. O Pandava, Indra and Vaisravana oversee this area filled with woods, forests, and mountains. And, O child, the wise sages, well-versed in all duties, say this place is the home of Indra and king Vaisravana. The twice-born, the sages skilled in their paths, the Sidhas, the Sadhyas, and the celestial beings, all pay their respects to the Sun as he rises from this spot. And the lord of all living beings, king Yama, who understands duty, presides over the southern region where the spirits of the departed arrive. This is Sanyamana, the realm of the lord of departed spirits, holy and wondrous to see, adorned with great prosperity. The wise refer to that king of mountains as Asta. O king, upon reaching this, the Sun always adheres to the truth. King Varuna protects all creatures, residing in this mountain and also in the vast sea. O fortunate one, shining over the northern regions lies the mighty Mahameru, blessed and the refuge of those who know Brahma, where the court of Brahma exists, and where that soul of all beings, Prajapati, has created everything that moves and remains still. Mahameru is a blessed and thriving home even for the seven mind-born sons of Brahma, of whom Daksha was the seventh. And, O child, it is here that the seven celestial rishis, led by Vasishtha, rise and set. Look at that excellent and bright peak of the Meru, where the great lord (Brahma) sits with the celestials rejoicing in self-knowledge. Beside Brahma's abode, you can see the realm of him who is said to be the true primal Cause or the origin of all beings, that prime lord, god Narayana, who has no beginning or end. And, O king, that blessed place, filled with all energies, cannot be seen by the celestials. The territory of the high-souled Vishnu, with its inherent brilliance, exceeds the radiance of the sun or fire, and it cannot be seen by gods or Danavas. The region of Narayana lies radiant to the east of Meru, where, O child, that lord of all beings, the self-created primal Cause of the universe, manifests all entities, appearing magnificent in his excellent grace. O child, not to mention the Maharshis—even the Brahmarshis cannot enter that place. Only the Yatis have access there. And, O Pandu’s son, at that place, luminaries cannot shine beside him; that lord of inconceivable nature shines transcendently alone. There, through reverence and strict penances, the Yatis inspired by righteous practices reach Narayana Hari. And, O Bharata, arriving there and attaining that universal Soul—the self-created and eternal God of gods, those high-souled beings, successful in Yoga, free from ignorance and pride, do not return to this world. O highly fortunate Yudhishthira, this realm is without beginning, decay, or end because it is the very essence of that God. And, O son of the Kurus, the Sun and the Moon circle around this Meru daily, moving in opposite directions. And, O sinless one, O mighty monarch, the other luminaries also revolve around this king of mountains in the same manner. Thus, the venerable Sun, who dispels darkness, moves around this mountain, obscuring other luminaries. After setting and passing the evening, that Maker of day, the Sun, takes a northerly path. Then, approaching the Meru again, the divine Sun, always concerned with the welfare of all beings, travels eastward. Similarly, the divine Moon and the stars also revolve around this mountain, dividing the month into different phases. After completing his journey around the mighty Meru and nourishing all creatures, the Moon returns to Mandar. In the same way, the destroyer of darkness—the divine Sun—follows this unobstructed path, energizing the universe. When, wishing to bring dew, he heads south, winter arrives for all living beings. Then the Sun, turning back from the south, draws energy from all creatures, both mobile and immobile, through his rays. As a result, people experience perspiration, weariness, drowsiness, and fatigue; and living beings often feel sleepy. Then, traveling back through unknown areas, that divine luminous one causes rain, thereby revitalizing beings. After providing comfort through rain, wind, and warmth, nurturing both mobile and immobile entities, the powerful Sun resumes his previous path. O Partha, moving in this manner, the Sun unfailingly turns on the wheel of Time, affecting all created things. His journey is unending; he never rests, O Pandava. By withdrawing the energy of all beings, he then restores it. O Bharata, dividing time into day and night and Kala and Kashtha, that lord, the Sun, bestows life and motion upon all living things.’”
SECTION CLXIII
Vaisampayana continued, “Dwelling in that best of mountains those high-souled ones observing excellent vows, felt themselves attracted (to that place), and diverted themselves, eager to behold Arjuna. And multitudes of Gandharvas and Maharshis gladly visited those energetic ones, possessing prowess, of chaste desires and being the foremost of those endued with truth and fortitude. And having arrived at that excellent mountain furnished with trees bearing blossoms, those mighty charioteers were exceedingly delighted, even as the Marutas, on arriving at the celestial regions. And experiencing great exhilaration, they lived (there), seeing the slopes and summits of that mighty mountain, filled with flowers, and resonant with the cries of peacocks and cranes. And on that beautiful mountain they beheld lakes filled with lotuses, and having their shores covered with trees, and frequented by darkness, and karandavas and swans. And the flourishing sporting-regions, graceful on account of the various flowers, and abounding in gems, was capable of captivating that king, the dispenser of wealth (Kuvera). And always ranging (there), those foremost of ascetics (the Pandavas) were incapable of conceiving (the significance of) that Summit, furnished with mighty trees, and masses of wide-spreading clouds. And, O great hero, owing to its native splendour, and also on account of the brilliance of the annual plants, there was no difference there between night and day. And staying in the mountain, remaining in which the Sun of unrivalled energy cherisheth the mobile and immobile things, those heroes and foremost of men beheld the rising and the setting of the Sun. And having seen the rising and the setting points of the Sun and the rising and the setting mountain, and all the cardinal points, as well as the intervening spaces ever blazing with the rays of the Dispeller of darkness, those heroes, in expectation of the arrival of that mighty charioteer firm in truth, became engaged in reciting the Vedas, practising the daily rituals, chiefly discharging the religious duties, exercising sacred vows, and abiding by the truth. And saying, ‘Let us even here experience delight by joining without delay Arjuna accomplished in arms,’ those highly blessed Parthas became engaged in the practice of Yoga. And beholding romantic woods on that mountain, as they always thought of Kiriti, every day and night appeared unto them even as a year. From that very moment joy had taken leave of them when, with Dhaumya’s permission, the high-souled Jishnu, matting his hair, departed (for the woods). So, how could they, absorbed in his contemplation, experience happiness there? They had become overwhelmed with grief ever since the moment when at the command of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had departed from the Kamyaka forest. O Bharata, in this way, on that mountain those descendants of Bharata passed a month with difficulty, thinking of him of the white steeds, who had gone to Vasava’s abode for learning arms. And Arjuna, having dwelt for five years in the abode of him of a thousand eyes, and having from that lord of celestials obtained all the celestial weapons,—such as those of Agni, of Varuna, of Soma, of Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana; and having bowed down to and gone round him of a hundred sacrifices, and taken his (Indra’s) permission, cheerfully came to the Gandhamadana.”
Vaisampayana continued, “Living on that great mountain, those noble souls, who were committed to their vows, felt drawn to the place and entertained themselves, eager to see Arjuna. Many Gandharvas and Maharshis visited those energetic ones, who had strong desires and were the best among those endowed with truth and courage. Upon reaching that splendid mountain filled with blooming trees, those mighty charioteers were greatly pleased, just like the Marutas when they arrived in the celestial realm. Filled with joy, they stayed there, admiring the slopes and peaks of that majestic mountain, covered in flowers and echoing with the calls of peacocks and cranes. On that beautiful mountain, they saw lakes filled with lotuses, with shores lined with trees, and home to darkness, karandavas, and swans. The flourishing play areas, charming because of the various flowers and rich in gems, could easily captivate Kuvera, the king and giver of wealth. Always wandering there, those foremost ascetics (the Pandavas) couldn’t fully grasp the significance of that Summit, adorned with massive trees and broad-reaching clouds. And, O great hero, due to its natural beauty, along with the brilliance of the annual plants, there was no noticeable difference between night and day. While on the mountain, where the unrivaled Sun nurtures both moving and stationary beings, those heroes and great men observed the Sun rising and setting. Having seen the points where the Sun rises and sets, as well as all cardinal directions and the surrounding areas always glowing with light, those heroes, waiting for the arrival of that mighty charioteer who was steady in his truth, began reciting the Vedas, practicing daily rituals, primarily fulfilling their religious duties, observing sacred vows, and sticking to the truth. Saying, ‘Let’s enjoy ourselves by quickly meeting Arjuna, who is skilled in battle,’ those blessed Parthas engaged in their practice of Yoga. Seeing the romantic woods on that mountain, every day and night felt to them like an entire year as they constantly thought about Kiriti. Joy abandoned them the moment, with Dhaumya’s permission, the noble Jishnu, matting his hair, set off for the woods. So, how could they find happiness there, absorbed in his memory? They had been overwhelmed with sorrow since the moment Jishnu, who walked like a mad elephant, left the Kamyaka forest at the command of his brother, Yudhishthira. O Bharata, thus, on that mountain, those descendants of Bharata spent a month with great difficulty, thinking of the one with the white horses, who had gone to Indra’s abode to learn the arts of warfare. After staying for five years in the residence of him with a thousand eyes and receiving all the celestial weapons from that lord of the celestials—such as those from Agni, Varuna, Soma, Vayu, Vishnu, Indra, Pasupati, Brahma, Parameshthi, Prajapati, Yama, Dhata, Savita, Tvashta, and Vaisravana; having bowed down to him of a hundred sacrifices and obtained his permission, he cheerfully arrived at Gandhamadana.”
SECTION CLXIV
Vaisampayana continued, “And it came to pass that once a day as those mighty charioteers were thinking of Arjuna, seeing Mahendra’s car, yoked with horses of the effulgence of lightning, arrive all on a sudden, they were delighted. And driven by Matali, that blazing car, suddenly illuminating the sky, looked like smokeless flaming tongues of fire, or a mighty meteor embosomed in clouds. And seated in that car appeared Kiriti wearing garlands and new-made ornaments. Then Dhananjaya possessing the prowess of the wielder of the thunder-bolt, alighted on that mountain, blazing in beauty. And that intelligent one decked in a diadem and garlands, having alighted on the mountain, first bowed down at the feet of Dhaumya, and then at those of Ajatasatru. And he also paid homage unto Vrikodara’s feet; and the twins also bowed down unto him. Then going to Krishna, and having cheered her, he stood before his (elder) brother in humble guise. And on meeting with that matchless one, they were exceedingly delighted. And he also meeting with them rejoiced exceedingly, and began to eulogise the king. And seeing before them that car driving in which the slayer of Namuchi had annihilated seven phalanxes of Diti’s offspring, the magnanimous Parthas went round it. And being highly pleased, they offered excellent worship unto Matali, as unto the lord of the celestials himself. And then the son of the Kuru king duly enquired of him after the health of all the gods. And Matali also greeted them. And having instructed the Parthas even as a father doth his sons, he ascended that incomparable car, and returned to the lord of the celestials.
Vaisampayana continued, “One day, as those mighty charioteers were thinking about Arjuna, they suddenly saw Mahendra’s chariot, pulled by horses that shone like lightning, arrive out of nowhere. They were thrilled. Driven by Matali, that brilliant chariot lit up the sky and looked like flames shooting up without smoke or a mighty meteor surrounded by clouds. Seated in that chariot was Kiriti, adorned with garlands and new ornaments. Then Dhananjaya, who had the strength of the thunderbolt, got down on that mountain, radiating beauty. Wearing a crown and garlands, he first bowed down at the feet of Dhaumya and then to Ajatasatru. He also paid his respects to Vrikodara, and the twins bowed down to him as well. After going to Krishna and uplifting her spirits, he stood humbly before his elder brother. When he met with that unparalleled one, they were all incredibly happy. He rejoiced meeting them and began to praise the king. Seeing the chariot in which the slayer of Namuchi had defeated seven divisions of Diti’s descendants, the noble Parthas circled it. Feeling very pleased, they worshipped Matali as if he were the king of the gods himself. Then, the son of the Kuru king respectfully asked about the well-being of all the gods. Matali greeted them in return. After giving the Parthas guidance like a father would his sons, he climbed back into that unmatched chariot and returned to the king of the gods.”
“And when Matali had gone away, that foremost of the royal race, Sakra’s son, the high-souled destroyer of all foes made over unto his love, the mother of Sutasoma, beautiful precious gems and ornaments having the splendour of the sun, which had been presented to him by Sakra. Then, sitting in the midst of those foremost of the Kurus, and those best of the Brahmanas, effulgent like unto fire or the sun, he began to relate all as it had happened, saying, “In this way, I have learnt weapons from Sakra, Vayu, and the manifest Siva; and all the celestials with Indra also have been pleased with me, on account of my good behaviour, and concentration.’
“And when Matali left, that leading member of the royal family, Sakra’s son, the noble destroyer of all enemies presented beautiful, precious gems and ornaments, shining like the sun, to his beloved, the mother of Sutasoma. Then, sitting among the top Kurus and the best of the Brahmanas, radiant like fire or the sun, he began to recount everything that had transpired, saying, “In this way, I have learned weapons from Sakra, Vayu, and the manifest Siva; and all the celestial beings, including Indra, have been pleased with me because of my good behavior and focus.”
“After having briefly narrated unto them his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri.”
“After briefly telling them about his time in heaven, Kiriti, who was known for his pure actions, slept peacefully that night with the two sons of Madri.”
SECTION CLXV
Vaisampayana said, “Then when the night had been spent, Dhananjaya, together with his brothers, paid homage unto Yudhishthira the just. And, O Bharata, at this moment, proceeding from the celestials there arose mighty and tremendous sounds of a musical instrument, and the rattling of car-wheels, and the tolling of bells. And there at all the beasts and beasts of prey and birds emitted separate cries. And from all sides in cars resplendent as the sun, hosts of Gandharvas and Apsaras began to follow that represser of foes, the lord of the celestials. And ascending a car yoked with steeds, decorated with burnished gold, and roaring like clouds, that king of the celestials, Purandara blazing in beauty came unto the Parthas. And having arrived (at that place), he of a thousand eyes descended from his car. And as soon as Yudhishthira the just saw that high-souled one, he together with his brothers, approached that graceful king of the immortals. And in accordance with the ordinance that generous one duly worshipped him of immeasurable soul, in consequence with his dignity. And then Dhananjaya possessed of prowess, having bowed down unto Purandara, stood before the lord of the celestials in humble guise, like unto a servant. And seeing the sinless Dhananjaya having ascetic merit, bearing clotted hair, stand in humility before the lord of celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the crown) of his head. And beholding Phalguna (in that attitude), he was exceedingly glad; and by worshipping the king of the celestials, he experienced the highest bliss. Then unto that strongminded monarch, swimming in felicity, the intelligent lord of the celestials, Purandara, spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do thou, O Kunti’s son, again repair unto Kamyaka.’”That learned man who for a year leading the Brahmacharya mode of life, subduing his senses and observing vows, peruseth with rapt attention this meeting of Sakra with the Pandavas, liveth a hundred years free from disturbances, and enjoying happiness.”’
Vaisampayana said, “When the night had passed, Dhananjaya and his brothers paid their respects to Yudhishthira the just. And, O Bharata, at that moment, there arose powerful and incredible sounds from the heavens, the clattering of chariot wheels, and the ringing of bells. All the animals, predators, and birds cried out in response. From every direction, radiant like the sun, groups of Gandharvas and Apsaras began to follow the vanquisher of foes, the lord of the celestials. Riding in a chariot pulled by beautiful steeds, gleaming with gold, and roaring like thunder, Purandara, the king of the celestials, approached the Parthas. Upon arrival, he with a thousand eyes got down from his chariot. As soon as Yudhishthira the just saw that noble being, he and his brothers approached the graceful king of the immortals. Following tradition, that generous one rightfully worshipped the immeasurable soul in accordance with his status. Dhananjaya, the mighty one, bowed down to Purandara and stood before the lord of the celestials humbly, like a servant. As he saw the sinless Dhananjaya, with his ascetic merit and matted hair, standing humbly before the lord of the celestials, Yudhishthira, the son of Kunti with great strength, smelled the crown of his head. Seeing Phalguna in that posture, he felt immense joy; by honoring the king of the celestials, he experienced the highest bliss. Then, addressing the strong-minded king, who was filled with happiness, the wise lord of the celestials, Purandara, said, 'You shall rule the earth, O Pandava, blessed be you! Go, O Kunti’s son, back to Kamyaka.' That learned man who spends a year living the Brahmacharya way, curbing his senses and observing vows, who reads with great focus about this meeting of Sakra and the Pandavas, will live a hundred years free of disturbances and enjoy happiness.”
SECTION CLXVI
Vaisampayana continued, “When Sakra had gone to his proper place, Vibhatsu together with his brothers and Krishna, paid homage unto the son of Dharma. Then smelling the crown of the head of that Pandava, who was thus paying homage, (Yudhishthira) in accents faltering on account of you, addressed Arjuna, saying ‘O Arjuna, how didst thou pass this period in heaven? And how has thou obtained the weapons, and how also hast thou gratified the lord of the celestials? And, O Pandava, has thou adequately secured the weapons? Have the lord of the celestials and Rudra gladly granted thee the weapons? And how hast thou beheld the divine Sakra, and the wielder of Pinaka? And how has thou obtained the weapons? And in what manner didst thou worship (them)? And what service hadst thou done unto that repressor of foes, the worshipful one of a hundred sacrifices, that he said unto thee, ‘By thee have I been gratified? All this, O highly effulgent one, I wish to hear in detail. And, O sinless one, the manner in which thou didst please Mahadeva and the king of the celestials and, O repressor of foes, the service thou hadst done to the wielder of the thunder-bolt,—do thou, O Dhananjaya, relate all this in detail.”
Vaisampayana continued, “When Sakra returned to his rightful place, Vibhatsu, along with his brothers and Krishna, paid respects to the son of Dharma. Then, as he was paying homage, Yudhishthira, with a shaky voice because of you, addressed Arjuna, saying, ‘O Arjuna, how did you spend your time in heaven? How did you acquire the weapons, and how did you please the lord of the celestials? And, O Pandava, have you received the weapons completely? Have the lord of the celestials and Rudra willingly granted you the weapons? How did you see divine Sakra and the wielder of Pinaka? How did you obtain the weapons? In what way did you worship them? What service did you offer to the mighty one, the revered one with a hundred sacrifices, that made him say to you, ‘I am pleased with you’? I want to hear all this from you in detail, O brilliant one. And, O sinless one, tell me how you pleased Mahadeva and the king of the celestials, and, O vanquisher of enemies, the service you did for the wielder of the thunderbolt—please, O Dhananjaya, share all this in detail.”
“Arjuna said, ‘O mighty monarch, listen how I duly beheld him of a hundred sacrifice and the divine Sankara also. O grinder of foes, O king, having acquired that science which thou hadst directed me (to learn), I at thy command went to the forest, for practising penances. From Kamyaka repairing to the Bhrigutunga, I spent there one night, being engaged in austerities And it came to pass that on the next I saw a certain Brahmana. And he asked me, saying, ‘O son of Kunti, whither wilt thou go?’ Thereupon, O descendant of the Kurus, I truly related unto him everything. And, O best of kings, having heard the true account, the Brahmana became well-pleased with me, and, O king, praised me. Then the Brahmana, pleased with me, said, ‘O Bharata, be thou engaged in austerities. By performing penances, thou wilt in a short time behold the lord of the celestials.’ And according to his advice I ascended the Himavan, and, O mighty king, began to practise penances, (the first) month subsisting on fruit and roots. I spent the second month, subsisting on water. And, O Pandava, in the third month I totally abstained from food. And in the fourth month I remained with upraised arms. And a wonder it is that I did not lose any strength. And it came to pass that when the first day of the fifth month had been spent, there appeared before me a being wearing the form of a boar, turning up the earth with his mouth, stamping the ground with his feet, rubbing the earth with his breast, and momentarily going about in a frightful manner. And him followed a great being in the guise of a hunter furnished with the bow, arrows, and the sword, and surrounded by females. Thereupon, taking my bow and the two inexhaustible quivers, I pierced with shafts that terrible and frightful creature. And simultaneously (with me) that hunter also drawing a strong bow, more severely struck at (the animal), as if shaking my mind. And, O king, he also said unto me, ‘Why hast thou, transgressing the rules of hunting, hit the animal first hit at by me? With these sharpened shafts will I destroy thy pride. Stay!’ Then that mighty-bodied one holding the bow rushed at me. And with volleys of mighty shafts, he covered me entirely, even as a cloud covereth a mountain with showers. Then, on my part, I covered him with a mighty discharge of arrows. Thereupon, with steady arrows having their points aflame, and inspired with mantras, I pierced him even as (Indra) riveth a mountain with a thunderbolt. Then his person began to be multiplied a hundredfold and a thousandfold. At this, I pierced all this bodies with shafts. Then again all those forms became one, O Bharata. Thereat I struck at it. Next, he now assumed a small body with a huge head, and now a huge body with a small head. And, O king, he then assumed his former person and approached me for fight. And, O foremost of the Bharata race, when in the encounter I failed to overwhelm him with arrows, I fixed the mighty weapon of the Wind-god. But I failed to discharge it at him, and this was a wonder. And when that weapon thus failed of effect, I was struck with amazement. However, O king, exerting myself more vigorously, I again covered that being with a mighty multitude of shafts. Then taking Sthunakarna, and Varuna and Salava, and Asmavarsha weapons, I assailed him, profusely showering shafts. But, O king, he instantly swallowed up even all these weapons of mine. And when all those (weapons) had been swallowed up, I discharged the weapon presided over by Brahma. And when the blazing arrows issuing from that weapon were heaped upon him all around, and being thus heaped over by that mighty weapon discharged by me, he increased (in bulk). Then all the world became oppressed with the energy begotten of the weapon hurled by me, and the firmament and all the points of the sky became illumined. But that one of mighty energy instantly baffled even that weapon. And, O monarch, when that weapon presided over by Brahma had been baffled I was possessed with terrible fear. Thereupon immediately holding even my bow and the two inexhaustible quivers, I shot at that being, but he swallowed up all those weapons. And when all the weapons had been baffled and swallowed up, there ensued a wrestling between him and myself. And we encountered each other first with blows and then with slaps. But incapable of overcoming that being, I fell down stupefied on the ground. Thereupon, O mighty king, with a laugh, that wonderful being at my sight vanished at that spot together with the woman. Having accomplished this, O illustrious monarch, that divine one assumed another and unearthly form (clad in) wonderful raiment. And renouncing the form of a hunter, that divine lord of the gods, resumed his own unearthly appearance and that mighty god stood (there). Then appeared before me with Uma that manifest divine one, having the bull for his mark, wielding the Pinaka, bearing serpents and cable of assuming many forms. And, O repressor of foes, advancing towards me, standing even then in the field ready for conflict, that wielder of the trident addressed me saying, I am well-pleased with thee. Then that divine one held up my bows and the couple of quivers furnished with inexhaustible shafts and returned them unto me saying, ‘Do thou ask some boon, O Kunti’s son. I am well-pleased with thee. Tell me, what I shall do for thee. And, O hero, express the desire that dwelleth in thy heart. I will grant it. Except immortality alone, tell me as to the desire that is in thy heart. Thereat with my mind intent on the acquisition of arms, I only bowed down unto Siva and said, ‘O divine one, if thou beest favourably disposed towards me, then I wish to have this boon,—I wish to learn all the weapons that are with thy god-head.’ Then the god Tryamvaka said unto me, ‘I will give. O Pandava, my own weapon Raudra shall attend upon thee.’ Thereupon Mahadeva, well-pleased, granted to me the mighty weapon, Pasupata. And, having granted that eternal weapon, he also said unto me, This must never be hurled at mortals. If discharged at any person of small energy, it would consume the universe. Shouldst thou (at any time) be hard pressed, thou mayst discharge it. And when all thy weapons have been completely baffled, thou mayst hurl it.’ Then when he having the bull for his mark, had been thus gratified, there stood manifest by my side that celestial weapon, of resistless force capable of baffling all weapons and destructive of foes and the hewer of hostile forces and unrivalled and difficult to be borne even by the celestials, the demons and the Rakshasas. Then at the command of that god, I sat me down there. And in my very sight the god vanished from the spot.’”
Arjuna said, “O mighty king, listen to how I truly saw him who performs a hundred sacrifices and the divine Sankara as well. O destroyer of enemies, having learned the knowledge you directed me to, I went into the forest to practice penance at your command. After leaving Kamyaka and arriving at Bhrigutunga, I spent one night there engaged in austerities. The next day, I encountered a Brahmana who asked me, ‘O son of Kunti, where are you going?’ I then told him everything honestly. The Brahmana, pleased by my account, praised me. He then said, ‘O Bharata, continue your austerities. By performing penance, you will soon see the lord of the celestials.’ Following his advice, I climbed the Himavan and began my penances, spending the first month living on fruits and roots. In the second month, I lived only on water. In the third month, I completely abstained from food. In the fourth month, I stood with my arms raised. It’s remarkable that I didn’t lose any strength. When the first day of the fifth month had passed, I saw a creature that looked like a boar, turning the earth with its mouth, stomping with its feet, rubbing the ground with its body, acting terrifyingly. A great being appeared behind it, dressed as a hunter, with a bow, arrows, a sword, and surrounded by women. I took my bow and two inexhaustible quivers and shot arrows at that terrifying creature. At the same time, the hunter, drawing his powerful bow, shot at the animal too, seemingly disrupting my focus. The hunter said to me, ‘Why did you, violating hunting rules, hit the animal I struck first? I will ruin your pride with my sharp arrows. Stop!’ Then that strong one, bow in hand, rushed at me, showering me with arrows, covering me completely like a cloud covers a mountain with rain. In response, I shot back at him with a powerful barrage of arrows. Using flaming arrows charged with mantras, I pierced him just as Indra splits a mountain with a thunderbolt. The hunter's body began to multiply a hundredfold and a thousandfold. I shot my arrows at all those bodies. Eventually, they merged back into one form. Then he transformed, becoming small with a large head, then large with a small head. And, O king, he took his original form and approached me for battle. When I couldn't overpower him with arrows, I aimed the mighty weapon of the Wind-god, but I couldn't release it, which was astonishing. When that weapon failed, I was filled with amazement. However, exerting myself more fiercely, I covered him again with an overwhelming number of shafts. Then, using the weapons Sthunakarna, Varuna, Salava, and Asmavarsha, I attacked him, showering arrows profusely. But he immediately swallowed all those weapons. When they were all consumed, I used the weapon that belongs to Brahma. As the blazing arrows rained down from that weapon, suffocating him all around, he started growing in size. The entire world was overwhelmed by the energy of the weapon I hurled, and the sky lit up. But that powerful being easily countered that weapon. When the Brahma weapon failed, I was gripped with fear. Immediately, armed with my bow and the two inexhaustible quivers, I shot at that being, but he devoured all those weapons. After all my weapons had been countered and consumed, a wrestling match broke out between us. We began with punches, then slaps. Unable to defeat that being, I fell, stunned on the ground. Then, O mighty king, with a laugh, that incredible being vanished along with the women. After that, O illustrious monarch, he took on another, more divine form, dressed in wonderful attire. Renouncing the form of a hunter, that divine lord of the gods resumed his true appearance and stood before me. Along with Uma, the manifest divine one appeared, marked by the bull, holding the Pinaka, surrounded by serpents, capable of changing into many forms. O enemy destroyer, as I stood ready for conflict, that wielder of the trident approached me and said, ‘I am pleased with you.’ He held up my bows and the quivers filled with endless arrows and gave them back to me, saying, ‘Ask for any boon, O son of Kunti. I am pleased with you. Tell me what I can do for you. O hero, share your heart's desire. I will grant it, except for immortality.’ At that, with my thoughts focused on acquiring weapons, I bowed down to Shiva and said, ‘O divine one, if you are gracious towards me, I wish for this boon— to learn all the weapons associated with your divinity.’ The god Tryamvaka replied, ‘I shall give it. O Pandava, my own weapon, Raudra, will accompany you.’ Then Mahadeva, pleased, granted me the formidable weapon, Pasupata. After giving me that eternal weapon, he added, ‘This must never be thrown at mortals. If used against someone of a lesser power, it would consume the universe. Use it only when you face great trouble, and all your other weapons have been rendered useless.’ Once he, marked by the bull, had fulfilled my wishes, there appeared beside me that celestial weapon, invincible against all others, capable of destroying enemies and cutting through opposing forces, a weapon so mighty it was difficult even for the gods, demons, and Rakshasas to handle. At the command of that god, I sat down there. And in my sight, the god vanished from the spot.”
SECTION CLXVII
“Arjuna said, ‘O Bharata, by the grace of that god of gods the Supreme Soul, Tryamvaka, I passed the night at that place. And having passed the night, when I had finished the morning rituals, I saw that foremost of the Brahmanas whom I had seen before. And unto him I told all as it had happened, O Bharata, namely, that I had met the divine Mahadeva. Thereupon, O king of kings, well-pleased, he said unto me, ‘Since thou hast beheld the great god, incapable of being beheld by any one else, soon wilt thou mix with Vaivaswata and the other Lokapalas and the lord of the celestials; and Indra too will grant thee weapons.’ O king, having said this unto me and having embraced me again and again, that Bhrahmana resembling the Sun, went away whither he listed. And, O slayer of foes, it came to pass that on the evening of that day refreshing the whole world, there began to blow a pure breeze. And in my vicinity on the base of the Himalaya mountain fresh, fragrant and fair flowers began to bloom. And on all sides there were heard charming symphony and captivating hymns relating to Indra. And before the lord of the celestial hosts of Apsaras and Gandharvas chanted various songs. And ascending celestial cars, there approached the Marutas and the followers of Mahendra and the dwellers of heaven. And afterwards, Marutvan together with Sachi and all the celestials appeared on the scene in cars yoked with horses elegantly adorned. And at this very moment, O king, he that goeth about on the shoulders of men manifested himself unto me in excellent grace. And I saw Yama seated on the south and Varuna and the lord of the celestials at their respective regions. And, O foremost of men, O mighty monarch, they after having cheered me said, ‘O Savyasachin, behold us—the Lokapalas—seated. For the performance of the task of the gods thou hast obtained the sight of Sankara. Do thou now receive weapons from us seated around.’ Thereupon, O lord, having bowed down unto those foremost of the celestials with regard, I duly accepted those mighty weapons. And then they recognised me as one of their own. Afterwards the gods repaired to the quarter from whence they had come. And that lord of the celestials, the divine Maghavan too having ascended his glorious chariot, said, ‘O Phalguna, thou shalt have to repair unto the celestial region. O Dhananjaya, even before this thy arrival I knew that thou wouldst come hither. Then I, have O best of the Bharatas, manifested myself unto thee. As formerly thou hadst performed thy ablution in the various tirthas and now hast performed severe austerities, so thou wilt be able to repair unto the celestial regions, O Pandava. Thou wilt, however, again have to practise extreme penance, for thou shouldst at any rate journey to heaven. And at my command, Matali shall take thee to the celestial regions. Thou hast already been recognised by the celestials and the celestial sages of high soul.’ Thereupon I said unto Sakra, ‘O divine one, be thou favourable unto me. With the view of learning arms do I beseech thee that thou mayst ‘be my preceptor.’ At this Indra said, ‘O child, having learnt weapons thou wouldst perform terrible deeds and with this object thou desirest to obtain the weapons. However, obtain thou the arms, as thou desirest.’ Then I said, ‘O slayer of foes, I never would discharge these celestial weapons at mortals except when all my other arms should have been baffled. Do thou, O lord of the celestials, grant me the celestial weapons (so that) I may hereafter, obtain the regions attainable by warriors.’ Indra said, ‘O Dhananjaya it is to try thee that I have said such words unto thee. Having been begotten of me this speech of thine well becometh thee. Do thou, O Bharata, repairing unto my abode learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons that are with me, O perpetuator of the Kuru race.’ Having said this unto me Sakra vanished at the very spot. Then, O king, I saw the wonderful and sacred celestial car yoked with steeds arrive conducted by Matali. And when the Lokapalas went away Matali said unto me. ‘O thou of mighty splendour, the lord of the celestials is desirous of seeing thee. And O mighty-armed one, do thou acquire competence and then perform thy task. Come and behold the regions, attainable by merit and come unto heaven even in this frame. O Bharata, the thousand-eyed lord of the celestials wisheth to see thee.’ Thus addressed by Matali, I, taking leave of the mountain Himalaya and having gone round it ascended that excellent car. And then the exceedingly generous Matali, versed in equine lore, drove the steeds, gifted with the speed of thought or the wind. And when the chariot began to move that charioteer looking at my face as I was seated steadily, wondered and said these words, ‘Today this appeareth unto me strange and unprecedented that being seated in this celestial car, thou hast not been jerked ever so little. O foremost of Bharata race, I have ever remarked that at the first pull by the steeds even the lord of the celestials himself getteth jerked. But all the while that the car had moved, thou hast been sitting unshaken. This appeareth unto me as transcending even the power of Sakra.’
“Arjuna said, ‘O Bharata, thanks to the grace of that god of gods, the Supreme Soul, Tryamvaka, I spent the night at that place. When morning came and I had completed my rituals, I saw that greatest of Brahmanas whom I had encountered before. I shared everything that had happened, O Bharata, specifically that I had met the divine Mahadeva. Then, O king of kings, pleased by my words, he said to me, ‘Since you have seen the great god, whom no one else can behold, you will soon join Vaivaswata, the other Lokapalas, and the lord of the celestials; Indra will also grant you weapons.’ After telling me this and embracing me repeatedly, that Brahmana, who shone like the Sun, went on his way as he wished. And, O slayer of foes, that evening, a refreshing breeze began to blow, revitalizing the whole world. In my vicinity, at the base of the Himalaya mountain, fresh, fragrant, beautiful flowers started to bloom. And from all around, I heard delightful melodies and captivating hymns dedicated to Indra. The lord of celestial hosts, along with Apsaras and Gandharvas, sang various songs. As they ascended their celestial cars, the Marutas, followers of Mahendra, and the dwellers of heaven approached. Then, Marutvan, together with Sachi and all the celestials, arrived in magnificent chariots drawn by elegantly adorned horses. At that moment, O king, he who travels on the shoulders of men showed himself to me with extraordinary grace. I saw Yama in the south and Varuna and the lord of the celestials in their respective domains. And, O foremost of men, O mighty monarch, they cheered me, saying, ‘O Savyasachin, look at us—the Lokapalas—seated. For your service to the gods, you have now witnessed Sankara. Accept weapons from us now, as we are gathered here.’ I bowed respectfully to those foremost celestials and duly accepted the mighty weapons. They then recognized me as one of their own. Afterwards, the gods returned to their respective realms. The lord of the celestials, the divine Maghavan, also ascended his glorious chariot and said, ‘O Phalguna, you will soon travel to the celestial realm. O Dhananjaya, even before your arrival, I knew you would come here. Therefore, I, the best of the Bharatas, have made myself known to you. Just as you have purified yourself in various tirthas and have completed severe austerities, you will be able to reach the celestial regions, O Pandava. However, you will still need to undergo further penance to journey to heaven. At my command, Matali will take you to the celestial domains. You have already been acknowledged by the celestials and the high-souled celestial sages.’ I then said to Sakra, ‘O divine one, please be favorable to me. I request you to be my teacher in the art of weaponry.’ Indra replied, ‘O child, once you learn these weapons, you will commit terrible deeds, and you seek them for this purpose. Nevertheless, acquire the weapons as you desire.’ Then I said, ‘O slayer of foes, I would never use these celestial weapons against mortals unless all my other means were exhausted. O lord of the celestials, grant me the celestial weapons (so that) I may eventually earn the rewards due to warriors.’ Indra responded, ‘O Dhananjaya, I have tested you with my words. Being my offspring, such speech suits you well. Go, O Bharata, to my abode and learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas, of the Uragas, of the Rakshasas, of Vishnu, and of the Nairitas; along with all the weapons that I possess, O perpetuator of the Kuru race.’ After saying this to me, Sakra vanished right there. Then, O king, I saw the magnificent and sacred celestial chariot, drawn by steeds, arrive, driven by Matali. And as the Lokapalas departed, Matali said to me, ‘O you of mighty splendor, the lord of the celestials wishes to see you. O mighty-armed one, become competent and then fulfill your task. Come and see the realms attainable through merit, and even arrive in heaven in this mortal form. O Bharata, the thousand-eyed lord of the celestials wishes to meet you.’ Addressed in this way by Matali, I took my leave of the Himalaya mountain and circled it before boarding that excellent chariot. Then the exceedingly generous Matali, skilled in the ways of horses, drove the steeds, talented with the speed of thought or the wind. And as the chariot started to move, that charioteer, seeing my calm demeanor, remarked in wonder, ‘Today, it seems strange and unprecedented to me that while seated in this celestial car, you have not been jostled at all. O foremost of the Bharata race, I have always observed that even the lord of the celestials gets jolted with the first pull of the steeds. But throughout the journey, you remain seated unmoved. This seems to surpass even the power of Sakra.’”
“Having said this, O Bharata, Matali soared in the sky and showed me the abodes of the celestials and their palaces. Then the chariot yoked with steeds coursed upwards. And the celestials and the sages began to worship (that car), O prime of men. And I saw the regions, moving anywhere at will, and the splendour also of the highly energetic Gandharvas, Apsaras, and the celestial sages. And Sakra’s charioteer, Matali, at once showed me Nandana and other gardens and groves belonging to the celestials. Next I beheld Indra’s abode, Amaravati, adorned with jewels and trees yielding any sort of fruit that is desired. There the Sun doth not shed heat; nor doth heat or cold or fatigue there affect (one), O king. And, O great monarch, the celestials feel neither sorrow nor poverty of spirit, nor weakness, nor lassitude, O grinder of foes. And, O ruler of men, the celestials and the others have neither anger nor covetousness. And, O king, in the abodes of the celestials, the beings are ever contented. And there the trees ever bear verdant foliage, and fruits, and flowers; and the various lakes are embalmed with the fragrance of lotuses. And there the breeze is cool, and delicious, and fragrant, and pure, and inspiring. And the ground is variegated with all kinds of gems, and adorned with blossoms. And there were seen innumerable beautiful beasts and in the air innumerable rangers of the sky. Then I saw the Vasus, and the Rudras, and the Sadhyas with the Marutas, and the Adityas, and the two Aswins and worshipped them. And they conferred their benison on me, granting me strength and prowess, and energy, and celebrity, and (skill in) arms, and victory in battle. Then, entering that romantic city adored by the Gandharvas and the celestials, with joined hands, I stood before the thousand-eyed lord of the celestials. Thereupon, that best of bestowers gladly offered unto me half of his seat; and Vasava also with regard touched my person. And, O Bharata, with the view of acquiring arms and learning weapons, I began to dwell in heaven, together with the gods and the Gandharvas of generous souls. And Viswavana’s son, Chitrasena became my friend. And he, O king, imparted unto me the entire Gandharva (science). And, O monarch, I happily lived in Sakra’s abode, well cared for having all my desires gratified, learning weapons, listening to the notes of songs, and the clear sounds of musical instruments, and beholding the foremost of Apsaras dance. And without neglecting to study the arts, which I learnt properly, my attention was specially fixed on the acquisition of arms. And that lord of a thousand eyes was pleased with that purpose of mine. Living thus in heaven, O king, I passed this period.
“After saying this, O Bharata, Matali soared into the sky and showed me the homes of the gods and their palaces. Then the chariot pulled by horses went upwards. The gods and sages began to worship (that chariot), O greatest of men. I saw the regions moving freely, along with the brilliance of the energetic Gandharvas, Apsaras, and celestial sages. Matali, the charioteer of Indra, immediately showed me Nandana and other celestial gardens and groves. Next, I saw Indra’s home, Amaravati, decorated with jewels and trees that bear all kinds of desired fruits. There, the Sun does not radiate heat; neither heat nor cold nor fatigue affect anyone, O king. And, O great monarch, the gods experience no sorrow or spiritual poverty, nor weakness or exhaustion, O enemy of foes. And, O ruler of men, the gods and others know neither anger nor greed. And, O king, in the realms of the gods, beings are always content. The trees there always have lush foliage, fruits, and flowers; and the various lakes are filled with the fragrance of lotuses. The breeze is cool, delightful, fragrant, pure, and uplifting. The ground is scattered with all kinds of gems and adorned with blooms. I saw countless beautiful creatures, and in the air, countless beings of the sky. Then I saw the Vasus, Rudras, Sadhyas, Marutas, Adityas, and the two Aswins and worshipped them. They blessed me with strength, prowess, energy, fame, skill in arms, and victory in battle. Then, entering that enchanting city beloved by the Gandharvas and the gods, with my hands joined in respect, I stood before the thousand-eyed lord of the gods. He graciously offered me half of his seat, and Vasava also respectfully touched me. And, O Bharata, to learn about arms and weapons, I began to reside in heaven alongside the gods and generous-hearted Gandharvas. Viswavana’s son, Chitrasena, became my friend. He, O king, taught me the entire Gandharva science. And, O monarch, I happily lived in Indra’s abode, well taken care of and having all my wishes fulfilled, learning weapons, enjoying the melodies of songs, the clear sounds of musical instruments, and watching the finest of Apsaras dance. While not neglecting to study the arts, which I learned thoroughly, I focused especially on mastering arms. And that lord with a thousand eyes was pleased with my intention. I spent this time living in heaven, O king.”
“And when I had acquired proficiency in weapons, and gained his confidence that one having for his vehicle the horse (Uchchaisrava), (Indra), patting me on the head with his hand, said these words, ‘Now even the celestials themselves cannot conquer thee,—what shall I say of imperfect mortals residing on earth? Thou hast become invulnerable in strength, irrepressible, and incomparable in fight.’ Then with the hair of his body standing on end, he again accosted me saying, ‘O hero, in fighting with weapons none is equal unto thee. And, O perpetuator of the Kuru race, thou art even watchful, and dexterous, and truthful, and of subdued senses, and the protector of the Brahmanas and adept in weapons, and warlike. And, O Partha, together with (a knowledge of) the five modes, using (them), thou hast obtained five and ten weapons and, therefore, there existeth none, who is thy peer. And thou hast perfectly learnt the discharge (of those weapons) and (their) withdrawal, and (their) re-discharge and re-withdrawal, and the Prayaschitta connected (with them), and also their revival, in case of their being baffled. Now, O represser of foes, the time hath arrived for thy paying the preceptor’s fee. Do thou promise to pay the fee; then I shall unfold unto thee what thou wilt have to perform.’ Thereat, O king, I said unto the ruler of the celestials, ‘If it be in my power to do the work, do thou consider it as already accomplished by me.’ O king, when I had said these words, Indra with a smile said unto me ‘Nothing is there in the three worlds that is not in thy power (to achieve) My enemies, those Danavas, named, Nivata-Kavachas dwell in the womb of the ocean. And they number thirty million and are notorious, and all of equal forms and strength and splendour. Do thou slay them there, O Kunti’s son; and that will be thy preceptor’s fee.’
“And when I had mastered the use of weapons and earned his trust, the one with the horse (Uchchaisrava), Indra, patted me on the head and said, ‘Now even the gods themselves cannot defeat you—what can I say about the imperfect mortals living on earth? You have become invulnerable in strength, unstoppable, and unmatched in battle.’ Then, with excitement coursing through him, he addressed me again, saying, ‘Oh hero, when it comes to fighting with weapons, no one is your equal. And, oh great descendant of the Kuru lineage, you are watchful, skilled, honest, have control over your senses, are the protector of the Brahmanas, and are adept in weapons and warfare. And, oh Partha, with expertise in the five techniques, you possess five and ten different weapons, and so there is no one who can rival you. You have completely learned how to use these weapons, how to retract them, how to use them again, and also how to revive them if they fail. Now, oh conqueror of enemies, the time has come for you to pay your teacher's fee. Promise me you'll pay it, and then I will reveal what you must do.’ Then, oh king, I replied to the ruler of the gods, ‘If it's within my power to do the task, consider it already done by me.’ Oh king, when I said this, Indra smiled and told me, ‘There’s nothing in the three worlds that you can't achieve. My enemies, the Danavas, called Nivata-Kavachas, dwell in the depths of the ocean. They number thirty million and are notorious, all identical in form, strength, and brilliance. Go and slay them there, oh son of Kunti; that will be your teacher's fee.’”
“Saying this he gave unto me the highly resplendent celestial car, conducted by Matali, furnished with hair resembling the down of peacocks. And on my head he set this excellent diadem. And he gave me ornaments for my body, like unto his own. And he granted unto me the impenetrable mail—the best of its kind, and easy to the touch; and fastened unto the Gandiva this durable string. Then I set out, ascending that splendid chariot riding on which in days of yore, the lord of the celestials and vanquished Vali—that son of Virochana. And, O ruler of men, startled by the rattling of the car, all the celestials, approached (there), taking me to be the king of the celestials. And seeing me, they asked, ‘O Phalguna, what art thou going to do?’ And I told them as it had fallen out,—and said, ‘I shall even do this in battle. Ye that are highly fortunate, know that I have set out desirous of slaying the Nivata-Kavachas. O sinless ones, do ye bless me.’ Thereupon, they began to eulogise me even as they (eulogise) the god, Purandara. And they said, ‘Riding on this car, Maghavan conquered in battle Samvara, and Namuchi, and Vala, and Vritra, and Prahrada, and Naraka. And mounted on this car also Maghavan, had conquered in battle many thousands and millions and hundreds of millions of Daityas. And, O Kaunteya, thou also, riding on this car, by thy prowess shalt conquer the Nivatha-Kavachas in conflict, even as did the self-possessed Maghavan in days of yore. And here is the best of shells; by this also thou shalt defeat the Danavas And by this it is that the high souled Sakra conquered the words.’ Saying this, the gods offered (unto me) this shell, Devadatta, sprung in the deep; and I accepted it for the sake of victory. And at this moment, the gods fell extolling me. And in order to be engaged in action, I proceeded to the dreadful abode of the Danavas, furnished with the shell, the mail, and arrows, and taking my bow.”
“Saying this, he gave me the magnificent celestial chariot, driven by Matali and decorated with feathers like those of a peacock. He placed this incredible crown on my head and gave me ornaments for my body that matched his own. He also provided me with impenetrable armor—the best kind that felt light to the touch—and attached a resilient string to the Gandiva. I then set out, riding in that splendid chariot which, in ancient times, was used by the lord of the celestials to defeat Vali, the son of Virochana. And, O ruler of men, the loud sounds of the chariot startled all the celestials, who gathered around, thinking I was the king of the celestials. Seeing me, they asked, ‘O Phalguna, what is your plan?’ I told them what had happened and said, ‘I will confront this in battle. All you fortunate ones, know that I am setting out to slay the Nivata-Kavachas. O sinless ones, bless me.’ Then, they began to praise me just as they would praise the god, Purandara. They said, ‘Riding this chariot, Maghavan conquered in battle Samvara, Namuchi, Vala, Vritra, Prahrada, and Naraka. And through this chariot, Maghavan also defeated countless Daityas in battle. And, O Kaunteya, you too, riding this chariot, will conquer the Nivata-Kavachas in combat, just as the composed Maghavan did in ancient times. And here is the finest shell; with this, you will defeat the Danavas. This is what the noble Sakra used to conquer words.’ Saying this, the gods offered me the shell, Devadatta, which came from the depths; I accepted it for the sake of victory. At that moment, the gods were singing my praises. Ready for action, I headed towards the formidable realm of the Danavas, equipped with the shell, armor, arrows, and my bow.”
SECTION CLXVIII
“Arjuna continued, ‘Then at places eulogised by the Maharshis, I (proceeded, and at length) beheld the ocean—that inexhaustible lord of waters. And like unto flowing cliffs were seen on it heaving billows, now meeting together and now rolling away. And there (were seen) all around barks by thousands filled with gems. And there were seen timingilas and tortoises and makaras like unto rock submerged in water. And on all sides round thousands of shells sunk in water appeared like star in the night covered by light clouds. And thousands upon thousands of gem were floating in heaps and a violent wind was blowing about in whirls—and this was wonderful to behold. And having beheld that excellent lord of all waters with powerful tides, I saw at a short distance the city of the demons filled with the Danavas. And even there, eftsoons entering underneath the earth, Matali skilled in guiding the car, sitting fast on the chariot drove it with force; and he dashed on, frightening that city with the rattling of his chariot. And hearing that rattling of the chariot like unto the rumbling of the clouds in the sky, the Danavas, thinking me to be the lord of the celestials, became agitated. And thereupon they all, frightened at heart, stood holding in their hands bows and arrows and swords and javelins and axes and maces and clubs. Then having made arrangements for the defence of the city, the Danavas, with minds alarmed, shut the gates, so that nothing could be discovered. Thereupon taking my shell, Devadatta, of tremendous roars, I again and again winded it with exceeding cheerfulness. And filling all the firmament, those sounds produced echoes. Thereat mighty beings were terrified and they hid (themselves). And then, O Bharata, all of them adorned with ornaments, those offsprings of Diti—the Nivata-Kavachas—made their appearance by thousands, donning diverse mail and taking in their hands various weapons and equipped with mighty iron javelins and maces and clubs and hatchets and sabres and discs and sataghnis and bhusundis and variegated and ornamented swords. Then, after deliberating much as to the course of the car, Matali began to guide the steeds on a (piece of) level ground, O foremost of the Bharatas. And owing to the swiftness of those fleet coursers conducted by him, I could see nothing—and this was strange. Then the Danavas there began to sound thousands of musical instruments, dissonant and of odd shapes. And at those sounds, fishes by hundreds and by thousands, like unto hills, having their senses bewildered by that noise, fled suddenly. And mighty force flew at me, the demons discharging sharpened shafts by hundreds and by thousands. And then, O Bharata, there ensued a dreadful conflict between me and the demons, calculated to extinguish the Nivata-Kavachas. And there came to the mighty battle the Devarshis and the Danavarshis and the Brahmarshis and the Siddhas. And desirous of victory, the Munis eulogised me with the same sweet-speeches that (they had eulogised) Indra with, at the war, (which took place) for the sake of Tara.’”
Arjuna continued, “Then, in places praised by the great sages, I went on and finally saw the ocean—this endless master of waters. Like flowing cliffs, its rolling waves surged, sometimes crashing together and sometimes rolling away. All around, I saw thousands of boats filled with gems. There were timingilas, tortoises, and makaras that looked like rocks submerged in water. Everywhere I looked, thousands of shells sank beneath the water, shining like stars in the night sky veiled by light clouds. Countless gems floated in heaps, while a fierce wind whipped around in swirling gusts—and it was amazing to see. After viewing this magnificent lord of all waters with its powerful waves, I spotted the city of the demons filled with the Danavas in the distance. Even there, Matali, skilled in driving the chariot, entered below the earth and forcefully drove it forward, shaking the city with the sound of his rattling chariot. Hearing that rattle, like thunder in the sky, the Danavas panicked, thinking I was the king of the gods. Terrified, they stood ready with bows, arrows, swords, javelins, axes, maces, and clubs. Then, having prepared the city for defense, the Danavas, overwhelmed with fear, closed the gates tightly, hiding everything inside. I then picked up my conch, Devadatta, which roared tremendously, and I joyfully blew it over and over. The sound filled the sky, creating echoes. The powerful beings were frightened and hid themselves. Then, O Bharata, those sons of Diti—the Nivata-Kavachas—appeared in large numbers, adorned with armor, carrying various weapons, and equipped with mighty iron javelins, maces, clubs, axes, swords, discs, sataghnis, bhusundis, and beautifully decorated swords. After much discussion about the path of the chariot, Matali began to guide the horses over level ground, O foremost of the Bharatas. Due to the speed of those swift steeds he directed, I could see nothing—and this was unusual. Then the Danavas started playing thousands of strange and discordant musical instruments. At the sound, countless fish, bewildered by the noise, fled as if they were mountains. A fierce barrage of sharpened arrows flew at me, the demons shooting hundreds and thousands of them. Then, O Bharata, a terrifying battle broke out between me and the demons, intent on defeating the Nivata-Kavachas. There arrived the great sages, the demon sages, the Brahmarshis, and the Siddhas to the mighty conflict. Wishing for victory, the sages praised me with the same sweet words they had used to praise Indra during the war for the sake of Tara.”
SECTION CLXIX
“Arjuna continued, ‘Then, O Bharata, vehemently rushed at me in battle in a body the Nivata-Kavachas, equipped with arms. And obstructing the course of the car, and shouting loudly, those mighty charioteers, hemming me in on all sides, covered me with showers of shafts. Then other demons of mighty prowess, with darts and hatchets in their hands, began to throw at me spears and axes. And that mighty discharge of darts, with numerous maces and clubs incessantly hurled fell upon my car. And other dreadful and grim-visaged smiters among the Nivata-Kavachas, furnished with bows and sharpened weapons, ran at me in fight. And in the conflict, shooting from the Gandiva sundry swift arrows coursing straight, I pierced each of them with ten. And they were driven back by those stone-whetted shafts of mine. Then on my steeds being swiftly driven by Matali, they began to display various movements with the speed of the wind. And being skilfully guided by Matali, they began to trample upon the sons of Diti. And although the steeds yoked unto that mighty chariot numbered hundreds upon hundreds, yet being deftly conducted by Matali, they began to move, as if they were only a few. And by their tread, and by the rattling of the chariot wheels and by the vollies of my shafts, the Danavas began to fall by hundreds. And others accoutred in bows, being deprived of life, and having their charioteers slain, were carried about by the horses. Then, covering all sides and directions, all (the Danavas) skilled in striking entered into the contest with various weapons, and thereat my mind became afflicted. And I witnessed (this instance of) the marvellous prowess of Matali, viz., that he guided those fiery steeds with ease. Then, O king, in the conflict, with diverse fleet weapons I pierced by hundreds and by thousands (demons) bearing arms. And, O slayer of foes, seeing me thus range the field putting forth every exertion, the heroic charioteer of Sakra was well-pleased. And oppressed by those steeds and that car, some (of them) met with annihilation; and others desisted from fight; while (other) Nivata-Kavachas, challenged by us in battle and being harassed with shafts offered opposition unto me, by (discharging) mighty showers of arrows. Thereupon, with hundreds and thousands of sundry fleet weapons inspired with the mantras relating to Brahma’s weapons, I swiftly began to burn them. And being sore pressed by me, those mighty asuras waxing wroth afflicted me together, by pouring torrents of clubs and darts and swords. Then, O Bharata, I took up that favourite weapon of the lord of the celestials, Maghavan by name, prime and of fiery energy and by the energy of that weapon I cut into a thousand pieces the Tomaras, together with the swords and the tridents hurled by them. And having cut off their arms I in ire pierced them each with ten shafts. And in the field arrows were shot from the Gandiva like unto rows of black-bees; and this Matali admired. And their shafts also showered upon me; but those powerful (arrows) I cut off with my shafts. Then on being struck the Nivata-Kavachas again covered me on all sides with a mighty shower of arrows. And having neutralised the force of the arrows by excellent swift and flaming weapons capable of baffling arms, I pierced them by thousands. And blood began to flow from their torn frames, even as in the rainy season waters run down from the summits of mountains. And on being wounded by my fleet and straight-coursing shafts of the touch of Indra’s thunder-bolt, they became greatly agitated. And their bodies were pierced at hundreds of places; and the force of their arms diminished. Then the Nivata-Kavachas fought me by (the help of) illusion.’”
“Arjuna continued, ‘Then, O Bharata, the Nivata-Kavachas charged at me in battle, all armed and ready. They blocked my chariot's path and shouted loudly, those powerful charioteers surrounding me on all sides, showering me with arrows. Other demons, fierce and mighty, armed with darts and hatchets, began to throw spears and axes at me. A relentless barrage of darts, along with various maces and clubs, rained down upon my chariot. Dreadful and fearsome warriors from the Nivata-Kavachas, equipped with bows and sharp weapons, ran at me to fight. As I drew my Gandiva bow and shot swift arrows straight at them, I pierced each of them with ten arrows, sending them back with my stone-tipped shafts. Then, with Matali skillfully driving my steeds, they began to maneuver swiftly like the wind. Under Matali's guidance, they trampled the sons of Diti. Despite the fact that the horses yoked to my mighty chariot numbered in the hundreds, they moved as if they were only a few under Matali's control. The ground shook from their steps, the wheels rattled, and my volleys of arrows caused the Danavas to fall by the hundreds. Others, armed with bows, lost their lives and, with their charioteers slain, were carried away by their horses. Then, surrounded on all sides, the skilled Danavas entered the battle with various weapons, and my mind became troubled. I witnessed the incredible skill of Matali, as he effortlessly guided those fiery steeds. O king, in the battle, I pierced the demons by the hundreds and thousands with various swift weapons. And, O slayer of foes, seeing me exert myself so fully on the battlefield, the heroic charioteer of Sakra was pleased. Overwhelmed by my steeds and my chariot, some of them faced annihilation; others gave up the fight; while others from the Nivata-Kavachas, challenged by us and harassed by my arrows, fought back with powerful showers of arrows. At that moment, with hundreds and thousands of various swift weapons imbued with mantras related to Brahma's powers, I quickly began to burn them. Pressured by my actions, those mighty asuras, filled with rage, attacked me together, unleashing torrents of clubs, darts, and swords. Then, O Bharata, I took up the favorite weapon of the celestial lord, known as Maghavan, which was powerful and fiery. With the energy of that weapon, I shattered the Tomaras into a thousand pieces, along with the swords and tridents they hurled at me. After cutting off their arms, I pierced each one with ten arrows in my fury. On the battlefield, arrows shot from Gandiva swarmed like a cloud of black bees, much to Matali's admiration. They retaliated with their own arrows, but I countered those powerful shots with my own. After being struck, the Nivata-Kavachas again surrounded me with a fierce shower of arrows. Having neutralized the force of their arrows with excellent, swift, and blazing weapons capable of overcoming any attack, I pierced them by the thousands. Blood streamed from their torn bodies, just as rainwater flows down mountains during the rainy season. Wounded by my fast and straight-flying arrows, like Indra's thunderbolt, they became greatly agitated. Their bodies were pierced in countless places, and their strength began to wane. Then the Nivata-Kavachas fought me using illusions.’”
SECTION CLXX
“Arjuna said, ‘Then with rocks of the proportions of trees, there commenced a mighty shower of crags; and this exercised me exceedingly. And in that high encounter, I crushed (those crags) by swift-speeding showers of arrows, issuing from Mahendra’s weapon, like unto the thunder-bolt itself. And when the rocks had been reduced to powder, there was generated fire; and the rocky dust fell like unto masses of flames. And when the showers of crags had been repelled, there happened near me a mightier shower of water, having currents of the proportions of an axle. And falling from the welkin, those thousands of powerful torrents covered the entire firmament and the directions and the cardinal points. And on account of the pouring of the shower, and of the blowing of the wind, and of roaring of the Daityas, nothing could be perceived. And touching heaven and the entire earth, and incessantly falling on the ground, the showers bewildered me. Thereupon, I discharged that celestial weapon which I had learnt from Indra—even the dreadful and flaming Visoshana: and by that the water was dried up. And, O Bharata, when the rocky shower had been destroyed, and the watery shower had been dried up, the Danavas began to spread illusions of fire and wind. Then by aqueous appliances I extinguished the flames; and by a mighty rock-issuing arm, resisted the fury of the winds. And when these had been repelled, the Danavas, irrepressible in battle, O foremost of the Bharata, simultaneously created various illusions. And there happened a tremendous horrifying shower of rocks and dreadful weapons of fire and wind. And that illusory downpour afflicted me in fight. And then on all sides there appeared a dense and thick darkness. And when the world had been enveloped in deep and dense darkness, the steeds turned away, Matali fell off, and from his hand the golden lash fell to the earth. And, O foremost of the Bharatas, being frightened, he again and again cried, ‘Where art thou?’ And when he had been stupefied, a terrible fear possessed me. And then in a hurry, he spake unto me, saying, ‘O Partha, for the sake of nectar, there had taken place a mighty conflict between the gods and the demons. I had seen that (encounter), O sinless one. And on the occasion of the destruction of Samvara, there had occurred a dreadful and mighty contest. Nevertheless I had acted as charioteer to the lord of the celestials. In the same way, on the occasion of the slaying of Vritra, the steeds had been conducted by me. And I had also beheld the high and terrific encounter with Virochana’s son, and, O Pandava, with Vala, and with Prahrada and with others also. In these exceedingly dreadful battles, I was present; but, O Pandu’s son, never (before) had I lost my senses. Surely the Great-father hath ordained the destruction of all creatures; for this battle cannot be for any other purpose than destruction of the universe.’ Having heard these words of his, pacifying my perturbation by my own effort, I will destroy the mighty energy of the illusion spread by the Danavas quoth I unto the terrified Matali. Behold the might of my arms, and the power of my weapons and of the bow, Gandiva. To-day even by (the help of) illusion-creating arms, will I dispel this deep gloom and also this horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself.’ Having said this, O lord of men, I created for the good of the celestials, an illusion of arms capable of bewildering all beings. And when (their) illusion had been dispelled, some of the foremost amongst the Asuras, of unrivalled prowess, again spread diverse kinds of illusion. Thereupon, now (the world) displayed itself, and now it was devoured by darkness; and now the world disappeared from view and now it was submerged under water. And when it had brightened up. Matali, sitting in front of the car, with the wellconducted steeds, began to range that hair-erecting field. Then the fierce Nivata-Kavachas assailed me. And finding my opportunity. I began to send them to the mansion of Yama. Thereupon, in that conflict then raging, calculated to annihilate the Nivata-Kavachas on a sudden, I could not see the Danavas concealed by illusion.”
Arjuna said, "Then there was a massive downpour of boulders the size of trees, and it really challenged me. In that intense confrontation, I shattered those boulders with rapid-fire arrows from Mahendra’s weapon, just like a thunderbolt. When the rocks turned to dust, fire was generated, and the rocky debris fell like masses of flames. After I repelled the shower of boulders, a more powerful torrent of water came down, with currents as strong as an axle. Those thousands of powerful torrents fell from the sky, covering the entire heavens and all directions. Because of the pouring rain, the howling wind, and the roaring of the Daityas, I couldn't see anything. As the waters touched the heavens and the earth, and constantly pounded the ground, the sheer force of the showers bewildered me. Then, I unleashed the divine weapon I learned from Indra—the terrifying and blazing Visoshana—and it dried up the water. And, O Bharata, when the rain of boulders was destroyed and the floods ended, the Danavas began to create illusions of fire and wind. I extinguished the flames using water and held back the furious winds with a powerful arm. After these were dealt with, the relentless Danavas, O foremost of the Bharata, simultaneously conjured various illusions. A horrifying downpour of boulders and terrifying weapons of fire and wind began to fall. This illusory downpour affected me in battle. Then, thick darkness surrounded me. When the world was shrouded in this deep darkness, the horses turned away, Matali fell off, and his golden whip dropped to the ground. O foremost of the Bharatas, terrified, he kept crying out, 'Where are you?' When he became dazed, fear overtook me. In haste, he said to me, 'O Partha, there was a fierce battle between the gods and demons for a nectar. I witnessed that encounter, O sinless one. During Samvara's destruction, a terrible conflict occurred. I drove the chariot for the lord of the celestials then, just as I did during Vritra’s defeat. I also witnessed the fearsome battles with Virochana’s son, and with Vala, and with Prahrada and others. I was present in all those extremely fierce fights, but, O Pandu's son, I had never lost my composure before. Surely, the Great Father has decreed the end of all creatures, for this battle cannot be for any other reason than the destruction of the universe.' Hearing his words, I calmed my own anxiety and vowed to destroy the immense power of the Danavas' illusions, saying to the frightened Matali, 'Look at the strength of my arms and the power of my weapons and my bow, Gandiva. Today, with the help of illusion-creating arms, I will clear this deep darkness and their terrifying illusions. Don’t be afraid, O charioteer. Regain your composure.' Saying this, O lord of men, I created an illusion of arms to bewilder all beings for the benefit of the celestials. As their illusions faded, some of the greatest among the Asuras, unmatched in strength, began to spread various kinds of illusions again. The world would appear and then vanish into darkness; it would disappear from sight and then be submerged in water. When the world cleared, Matali, sitting in front of the chariot with well-trained horses, began to navigate that terrifying battlefield. Then, the fierce Nivata-Kavachas attacked me. Seizing my chance, I began sending them to Yama's realm. In that raging battle, aimed at suddenly annihilating the Nivata-Kavachas, I lost sight of the Danavas hidden by their illusions."
SECTION CLXXI
“Arjuna continued, ‘Remaining invisible the Daityas began to fight with the help of illusion. And I too fought with them, resorting to the energy of visible weapons. And the shafts duly discharged from the Gandiva, began to sever their heads at those different places where they were respectively stationed. And thus assailed by me in the conflict, the Nivata-Kavachas, all on a sudden withdrawing the illusion, entered into their own city. And when the Daityas had fled, and when all had become visible, I there discovered hundreds and thousands of the slain. And there I saw by hundreds their shivered weapons, ornaments, limbs, and mail. And the horses could not find room for moving from one place to another; and on a sudden with a bound, they fell to coursing in the sky. Then remaining invisible, the Nivata-Kavachas covered the entire welkin with masses of crags. And, O Bharata, other dreadful Danavas, entering into the entrails of the earth, took up horses’ legs and chariot-wheels. And as I was fighting, they, hard besetting my horses with rocks, attacked me together with (my) car. And with the crags that had fallen and with others that were falling, the place where I was, seemed to be a mountain cavern. And on myself being covered with crags and on the horses being hard pressed, I became sore distressed and this was marked by Matali. And on seeing me afraid, he said unto me, ‘O Arjuna, Arjuna! be thou not afraid; send that weapon, the thunder-bolt, O lord of men.’ Hearing those words of his, I then discharged the favourite weapon of the king of the celestials—the dreadful thunderbolt. And inspiring the Gandiva with mantras, I, aiming at the locality of the crags, shot sharpened iron shafts of the touch of the thunder-bolt. And sent by the thunder, those adamantine arrows entered into all those illusions and into the midst of those Nivata-Kavachas. And slaughtered by the vehemence of the thunder, those Danavas resembling cliffs, fell to the earth together in masses. And entering amongst those Danavas that had carried away the steeds of the car into the interior of the earth, the shafts sent them into the mansion of Yama. And that quarter was completely covered with the Nivata-Kavachas that had been killed or baffled, comparable unto cliffs and lying scattered like crags. And then no injury appeared to have been sustained either by the horses, or by the car, or by Matali, or by me, and this seemed strange. Then, O king, Matali addressed me smiling, ‘Not in the celestials themselves, O Arjuna, is seen the prowess that is seen in thee. And when the Danava hosts had been destroyed, all their females began to bewail in that city, like unto cranes in autumn. Then with Matali I entered that city, terrifying with the rattling of my car the wives of the Nivata-Kavachas. Thereupon, seeing those ten thousand horses like unto peacocks (in hue), and also that chariot resembling the sun, the women fled in swarms. And like unto (the sounds of) rocks falling on a mountain, sounds arose of the (falling) ornaments of the terrified dames. (At length), the panic-stricken wives of the Daityas entered into their respective golden places variegated with innumerable jewels.
Arjuna continued, “While remaining invisible, the Daityas started to fight using illusions. I also fought back using physical weapons. The arrows shot from the Gandiva began to strike their heads wherever they were stationed. Assailed by me in battle, the Nivata-Kavachas suddenly dropped their illusions and retreated to their city. Once the Daityas had fled and everything became visible, I found hundreds and thousands of the slain. I saw countless shattered weapons, ornaments, limbs, and armor. The horses were unable to move from one spot to another, and suddenly leaped into the sky. Then, remaining invisible, the Nivata-Kavachas filled the sky with boulders. Other terrifying Danavas, burrowing into the ground, grabbed horses’ legs and chariot wheels. While I was fighting, they closed in on my horses with rocks and attacked me and my chariot. With the boulders that had fallen and those still falling, my location resembled a mountain cave. Being buried under rocks and my horses being pressured, I became deeply distressed, which Matali noticed. Seeing me afraid, he said, ‘O Arjuna, Arjuna! Don’t be afraid; unleash that weapon, the thunderbolt, O lord of men.’ After hearing his words, I released the powerful thunderbolt, the favorite weapon of the king of the celestials. Channeling mantras into the Gandiva, I aimed for the area filled with boulders and shot sharpened iron arrows charged with thunder. Sent by the thunder, those indestructible arrows struck all the illusions and hit the Nivata-Kavachas. Slaughtered by the force of the thunder, those Danavas, which looked like cliffs, fell to the ground in heaps. Among those Danavas who had taken my chariot's horses into the depths of the earth, the arrows sent them straight to Yama’s realm. That area was thoroughly filled with the fallen Nivata-Kavachas, resembling cliffs, scattered like boulders. Astonishingly, neither the horses, the chariot, Matali, nor I had sustained any injuries. Then, O king, Matali, smiling, said to me, ‘O Arjuna, the prowess seen in you is unmatched even among the celestials. Once the Danava army was destroyed, all their women began to mourn in the city like cranes in the autumn. With Matali, I entered that city, causing the wives of the Nivata-Kavachas to tremble with the rumble of my chariot. Upon seeing those ten thousand horses, which looked like peacocks, and the chariot that resembled the sun, the women fled in droves. Sounds like rocks falling from a mountain echoed from the frightened women’s ornamental jewelry as they scattered. Eventually, the terrified wives of the Daityas retreated into their beautifully adorned golden homes, filled with countless jewels."
‘Beholding that excellent city, superior to the city of the celestials themselves, I asked Matali, saying, ‘Why do not the celestials reside in such (a place)? Surely, this appeareth superior to the city of Purandara.’ Thereat, Matali said, ‘In days of yore, O Partha, even this was the city of our lord of the celestials. Afterwards the celestials were driven from hence by the Nivata-Kavachas. Having performed the most rigid austerities, they had gratified the Grand-father and had asked (and obtained) the boons—namely, that they might reside here, and that they might be free from danger in wars with the gods.’ Then Sakra addressed the self-create lord saying, ‘Do thou, O lord, desirous of our own welfare do what is proper.’ Thereupon, O Bharata, in this matter the Lord commanded (Indra), saying, ‘O slayer of foes, in another body, even thou shalt be (the destroyer of the Danavas).’ Then, in order to slaughter them, Sakra rendered unto thee those weapons. The gods had been unable to slay these, who have been slain by thee. O Bharata, in the fullness of time, hadst thou come hither, in order to destroy them and thou hast done so. O foremost of men, with the object that the demons might be killed, Mahendra had conferred on thee the excellent prime energy of these weapons.’
‘Looking at that amazing city, even better than the city of the gods, I asked Matali, “Why don’t the gods live in a place like this? It definitely seems superior to the city of Purandara.” Matali replied, “Long ago, O Partha, this was indeed the city of our lord of the gods. Later, the Nivata-Kavachas drove the gods away from here. After undergoing intense austerities, they pleased the Grandfather and requested (and received) blessings—to reside here and to be safe from battles with the gods.” Then Sakra spoke to the self-created lord, saying, “O lord, for our own welfare, please do what is right.” Following this, O Bharata, the Lord commanded (Indra), saying, “O slayer of foes, you shall become the destroyer of the Danavas in another form.” To kill them, Sakra gave you those weapons. The gods could not defeat those who you have now vanquished. O Bharata, if you had come here in due time to destroy them, you have succeeded. O greatest of men, to ensure the demons were slain, Mahendra granted you the exceptional prime energy of these weapons.’
“Arjuna continued, ‘After having destroyed the Danavas, and also subdued that city, with Matali I again went to that abode of the celestials.’”
“Arjuna continued, ‘After defeating the Danavas and taking control of that city, I went back to the realm of the gods with Matali.’”
SECTION CLXXII
“Arjuna continued, ‘Then while returning, I happened to descry a mighty unearthly city, moving at will, and having the effulgence of fire or the sun. And that city contained various trees composed of gems, and sweet-voiced feathered ones. And furnished with four gates, and gate-ways, and towers, that impregnable (city) was inhabited by the Paulamas and Kalakanjas. And it was made of all sorts of jewels and was unearthly, and of wonderful appearance. And it was covered with trees of all kinds of gems, bearing fruits and flowers. And it contained exceedingly beautiful unearthly birds. And it always swarmed throughout with cheerful Asuras, wearing garlands, and bearing in their hands darts, two edged swords, maces, bows, and clubs. And, O king, on seeing this wonderful city of the Daityas, I asked Matali saying, ‘What is this that looketh so wonderful?’ Thereat, Matali replied, ‘Once on a time a Daitya’s daughter, named Pulama and a mighty female of the Asura order, Kalaka by name, practised severe austerities for a thousand celestial years. And at the end of their austerities, the self-create conferred on them boons. And, O king of kings, they received these boons,—that their offspring might never suffer misfortune; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas; and that they might obtain a highly effulgent and surpassingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the Asuras and the Rakshasas. O best of the Bharatas, this is that unearthly aerial city devoid of the celestials, which is moving about, having been created for the Kalakeyas, by Brahma himself. And this city is furnished with all desirable objects, and is unknown of grief or disease. And, O hero, celebrated under the name of Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakanjas; and it is also guarded by those mighty Asuras. And, O king, unslayed by any of the gods, there they dwell cheerfully, free from anxiety and having all their desires gratified, O foremost of kings. Formerly, Brahma had destined destruction at the hands of mortals. Do thou, O Partha, in fight, compass with that weapon—the thunder-bolt—the destruction of the mighty and irrepressible Kalakanjas.’
Arjuna continued, “While I was returning, I caught sight of an incredible, otherworldly city that moved freely and shone like fire or the sun. This city was filled with trees made from gems and beautifully singing birds. It had four gates and towers, and it was strongly fortified, inhabited by the Paulamas and Kalakanjas. It was crafted from all kinds of jewels and had a magnificent appearance. Trees of various gems bore fruits and flowers throughout the city. It also housed exceptionally beautiful, otherworldly birds. The city was always bustling with joyful Asuras wearing garlands and holding weapons like darts, double-edged swords, maces, bows, and clubs. O king, upon seeing this amazing city of the Daityas, I asked Matali, 'What is this magnificent sight?' Matali replied, 'Once, a Daitya’s daughter named Pulama and a powerful Asura woman named Kalaka practiced intense austerities for a thousand celestial years. At the end of their penance, the self-born granted them wishes. O king of kings, they were granted that their descendants would never face misfortune, that they would be indestructible even by gods, Rakshasas, and Pannagas, and that they would receive a highly brilliant and extraordinarily beautiful aerial city filled with all sorts of gems, invulnerable to the celestials, Maharshis, Yakshas, Gandharvas, Pannagas, Asuras, and Rakshasas. O best of the Bharatas, this is that otherworldly aerial city devoid of celestials, which roams about, created for the Kalakeyas by Brahma himself. This city is filled with all desirable things and is free from sorrow or sickness. O hero, known as Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakanjas and is also protected by those powerful Asuras. O king, unharmed by any gods, they live there happily, free from worry and having all their desires fulfilled, O foremost of kings. Long ago, Brahma had destined it for destruction at the hands of mortals. So, O Partha, in battle, use that weapon—the thunderbolt—to bring destruction to the mighty and unstoppable Kalakanjas.”
“Arjuna continued, ‘O lord of men, learning that they were incapable of being destroyed by the celestials and the Asuras, I cheerfully said unto Matali, ‘Do thou speedily repair into yonder city. With weapons will I compass the annihilation of the haters of the lord of the celestials. Surely, there exist no wicked haters of the gods who ought not to be slain by me.’ Thereupon Matali took me to the vicinity of Hiranyapura on the celestial chariot yoked with steeds. And seeing me, those sons of Diti, wearing various kinds of attire and ornament and accoutred in mail, flew at me with a mighty rush. And those foremost of the Danavas, of exceeding prowess, in wrath attacked me with arrows and bhallas and clubs and two-edged swords, and tomaras. Thereat, O king, resorting to my strength of lore, I resisted that great volley of weapons by a mighty shower of shafts; and also confounded them in conflict by ranging around in my car. And being bewildered, the Danavas began to push each other down. And having been confounded, they rushed at one another. And with flaming arrows, I severed their heads by hundreds. And hard pressed by me, the offspring of Diti, taking shelter within (their) city, soared with it to the firmament, resorting to the illusion proper to the Danavas. Thereupon, O son of the Kurus, covering the way of the Daityas, with a mighty discharge of shafts I obstructed their course. Then by virtue of the bestowal of the boon, the Daityas supported themselves easily on that sky-ranging unearthly aerial city, going anywhere at will and like unto the sun. And now (the city) entered unto the earth and now it rose upwards; and at one time it went in a crooked way and at another time it submerged into water. At this, O represser of foes, I assailed that mighty city, going anywhere at will, and resembling Amaravati. And, O best of the Bharatas, I attacked the city containing those sons of Diti, with multitudes of shafts, displaying celestial weapons. And battered and broken by the straight-coursing iron shafts, shot by me, the city of the Asuras, O king, fell to the earth. And they also, wounded by my iron arrows having the speed of the thunder, began, O monarch, to go about, being urged by destiny. Then ascending to the sky, Matali, as if falling in front, swiftly descended to the earth, on that chariot of solar resplendence. Then, O Bharata, environed me sixty thousand cars belonging to those wrathful ones eager to battle with me. And with sharpened shafts graced with feathers of the vulture, I destroyed those (cars). At this, thinking, ‘These our hosts are incapable of being vanquished by mortals, they became engaged in the conflict, like unto the surges of the sea.’ Thereupon I gradually began to fix (on the string) unearthly weapons. At this, thousands of weapons (shot) by those wonderfully warring charioteers, by degrees opposed my unearthly arms and in the field I saw hundreds and thousands of mighty (demons) ranging on their cars, in various manoeuvres. And being furnished with variegated mail and standards and diverse ornaments, they delighted my mind. And in the conflict I could not afflict them by showers of shafts, but they did not afflict me. And being afflicted by those innumerable ones, equipped in weapons and skilled in fight, I was pained in that mighty encounter and a terrible fear seized me. Thereupon collecting (my energies) in fight, I (bowed down) unto that god of gods, Raudra, and saying, ‘May welfare attend on all beings!’ I fixed that mighty weapon which, celebrated under the name of Raudra, is the destroyer of all foes. Then I beheld a male person having three heads, nine eyes, three faces, and six arms. And his hair was flaming like fire or the sun. And, O slayer of foes, for his dress, he had mighty serpents, putting out their tongues. And saying, O best of the Bharatas, the dreadful and eternal Raudra, I being free from fear, set it on the Gandiva; and, bowing unto the three-eyed Sarva of immeasurable energy, let go (the weapon), with the object of vanquishing those foremost of the Danavas, O Bharata. And, O lord of men, as soon as it had been hurled, there appeared on the scene by thousands, forms of deer, and of lions, and of tigers, and of bears and of buffaloes, and of serpents, and of kine, and of sarabhas, and of elephants, and of apes in multitudes, and of bulls, and of boars, and of cats, and of dogs, and of spectres, and of all the Bhurundas, and of vultures, and of Garudas, of chamaras, and of all the leopards, and of mountains, and of seas, and of celestials, and of sages, and of all the Gandharvas, and of ghosts with the Yakshas, and of the haters of the gods, (Asuras), and of the Guhyakas in the field, and of the Nairitas and of elephant-mouthed sharks, and of owls, and of beings having the forms of fishes and horses, and of beings bearing swords and various other weapons, and of Rakshasas wielding maces and clubs. And on that weapon being hurled all the universe became filled with these as well as many others wearing various shapes. And again and again wounded by beings of various sights with (pieces of) flesh, fat, bones, and marrow on their persons,—some having three heads, and some four tusks, and some four mouths, and some four arms,—the Danavas met with destruction. And, then, O Bharata, in a moment I slew all those Danavas, with other swarms of arrows composed of the quintessence of stone, flaming like fire or the sun, and possessed of the force of the thunder-bolt. And, seeing them hewn by the Gandiva, and deprived of life, and thrown from the sky, I again bowed unto that god—the Destroyer of Tripura. And, seeing those adorned with unearthly ornaments, crushed by the weapon, the Raudra, the charioteer of the celestials, experienced the greatest delight. And having witnessed the accomplishment of that unbearable feat incapable of being achieved even by the celestials themselves, Matali, the charioteer of Sakra, paid homage unto me; and well-pleased, with joint hands said these words. ‘The feat that hath been achieved by thee, is incapable of being borne even by the gods, nay,—in battle, the lord of the celestials himself cannot perform this deed. The sky-coursing mighty city incapable of being destroyed by the gods and the Asuras hast thou, O hero, crushed by thy own prowess and by the energy of asceticism. And when that aerial city had been destroyed, and when the Danavas also had been slain, their wives, uttering cries of distress, like unto Kurari birds, with hair dishevelled came out of the city. And bewailing for their sons and brothers and fathers, they fell on the ground and cried with distressful accents. And on being deprived for their lords, they beat their breasts, their garlands and ornaments fallen off. And that city of Danavas, in appearance like unto the city of the Gandharvas filled with lamentations and stricken with dole and distress, and bereft of grace even like unto a lake deprived of (its) elephants, or like unto a forest deprived of trees and (deprived of its) masters, looked no longer beautiful—but it vanished, like a cloud-constructed city. And when I had accomplished the task, eftsoons from the field Matali took me of delighted spirits, unto the abode of the lord of the celestials. And having slain those mighty Asuras, and destroyed Hiranyapura, and having also killed the Nivata-Kavachas, I came unto Indra. And, O exceedingly resplendent one, as it had fallen out, Matali related in detail unto Devendra that entire achievement of mine. And with the Marutas, hearing of the destruction of Hiranyapura, of the neutralisation of the illusion, and of the slaughter of the highly powerful Nivatakavachas in fight, the prosperous thousand-eyed divine Purandara was well pleased, and exclaimed, ‘Well done; Well done!’ And the king of the celestials together with the celestials, cheering me again and again, said these sweet words, ‘By thee hath been achieved a feat incapable of being achieved by the gods and the Asuras. And, O Partha, by slaying my mighty enemies, thou hast paid the preceptor’s fee. And, O Dhananjaya, thus in battle shalt thou always remain calm, and discharge the weapons unerringly, and there shall not stand thee in fight celestials, and Danavas, and Rakshasas, and Yakshas, and Asuras, and Gandharvas and birds and serpents. And, O Kaunteya, by conquering it even by the might of thy arms, Kunti’s son Yudhishthira, will rule the earth.’”
Arjuna continued, “O lord of men, realizing that they couldn't be defeated by the gods or the Asuras, I confidently told Matali, ‘Quickly head to that city. I will use my weapons to destroy the enemies of the celestial lord. Surely, there are no wicked haters of the gods who should escape my wrath.’ Then Matali took me near Hiranyapura on the divine chariot pulled by horses. When they saw me, the sons of Diti, dressed in various attires and armed with armor, charged at me fiercely. Those top Danavas, filled with anger, attacked me with arrows, clubs, double-edged swords, and throwing weapons. At that moment, O king, relying on my knowledge, I countered that heavy barrage of weapons with a powerful shower of arrows and confused them in battle while maneuvering in my chariot. As they got disoriented, the Danavas started pushing each other down. In their confusion, they attacked one another. With my blazing arrows, I severed their heads by the hundreds. Pressured by me, the sons of Diti sought refuge in their city, which lifted into the sky, using the Danava's illusion. Then, O son of the Kurus, blocking the path of the Daityas, I shot a mighty volley of arrows to obstruct their escape. By virtue of the boon, the Daityas easily floated in that sky-high, otherworldly aerial city, moving anywhere freely, just like the sun. Sometimes the city would descend to earth, and at other times, it would rise. At one moment it would twist around, and at another, it would sink into water. Therefore, O represser of foes, I attacked that powerful city, which moved freely like Amaravati. O best of the Bharatas, I assaulted the city filled with the sons of Diti using countless arrows and displaying divine weapons. Battered and broken by my swift iron arrows, the city of the Asuras, O king, fell to the ground. And they, wounded by my iron arrows that flew like lightning, began to wander about, driven by fate. Then rising into the sky, Matali, appearing to fall, swiftly descended back to earth on that radiant chariot. Then, O Bharata, sixty thousand chariots belonging to those furious warriors, eager for battle, surrounded me. With my sharpened arrows, adorned with vulture feathers, I destroyed those chariots. Seeing this, they thought, ‘Our forces cannot be defeated by mortals,’ and they engaged in the fight like the surges of the sea. Then I began to ready my divine weapons. Thousands of weapons fired by those remarkably fierce charioteers gradually countered my divine arms, and in the midst of battle, I observed hundreds and thousands of powerful demons maneuvering in their chariots. Adorned with colorful armor, standards, and various ornaments, they caught my attention. In the conflict, I couldn't harm them with my arrows, but they couldn't harm me either. Overwhelmed by those countless warriors, equipped with weapons and skilled in combat, I suffered during that fierce encounter, and a deep fear gripped me. Then, gathering my strength for battle, I bowed to Raudra, the god of gods, and said, ‘May well-being come to all beings!’ I readied that powerful weapon, called Raudra, which is the destroyer of all foes. I then saw a being with three heads, nine eyes, three faces, and six arms. His hair blazed like fire or the sun. O slayer of foes, he wore mighty serpents for clothing, with tongues flicking out. Addressing the best of the Bharatas, I, unafraid, placed it on the Gandiva and, bowing to the three-eyed Sarva of immense energy, released it to defeat the top Danavas, O Bharata. And, O lord of men, as soon as it was launched, thousands of forms appeared: deer, lions, tigers, bears, buffaloes, serpents, cows, sarabhas, elephants, monkeys, bulls, boars, cats, dogs, ghostly figures, along with all the Bhurundas, vultures, Garudas, flying standards, and countless leopards, mountains, seas, celestials, sages, all the Gandharvas, ghosts with Yakshas, foes of the gods (the Asuras), Guhyakas, fish-shaped beings, elephant-faced sharks, owls, and entities wielding swords and various other weapons, as well as Rakshasas with maces and clubs. Upon its release, the entire universe filled with these and many others in various forms. Again and again, the Danavas were wounded by beings of different appearances—some with three heads, others with four tusks, four mouths, and four arms—as they met their end. Then, O Bharata, in an instant, I slew all those Danavas with arrows made of the essence of stone, blazing like fire or the sun, and striking with the force of thunder. Seeing them cut down by the Gandiva and lifeless, falling from the sky, I again bowed to that god—the Destroyer of Tripura. Observing those adorned with divine ornaments crushed by the Raudra weapon, the charioteer of the gods rejoiced greatly. Witnessing that incredible feat, which even the gods couldn't achieve, Matali, the charioteer of Indra, honored me and, pleased, with folded hands said these words: ‘The feat you've accomplished is beyond what even the gods can bear; indeed, the lord of the celestials himself cannot achieve this in battle. You've crushed the mighty, sky-traveling city that was untouchable for the gods and the Asuras, O hero, by your power and ascetic energy. When that aerial city was destroyed and the Danavas slain, their wives, crying out in grief like Kurari birds, with disheveled hair, emerged from the city. Mourning for their sons, brothers, and fathers, they fell to the ground, wailing in despair. Deprived of their lords, they beat their breasts, their garlands and ornaments scattered. The Danava city, once resembling the city of the Gandharvas, now filled with lamentations and mourning, and devoid of grace like a lake without elephants or a forest stripped of its trees and masters, lost all its beauty—it vanished like a city made of clouds. After completing this task, Matali joyfully took me back from the field to the dwelling of the lord of the celestials. After killing those mighty Asuras, destroying Hiranyapura, and slaying the Nivata-Kavachas, I arrived before Indra. O radiant one, Matali recounted my entire achievement to Devendra. The thousand-eyed divine Purandara was well pleased upon hearing about the destruction of Hiranyapura, the breaking of the illusion, and the defeat of the powerful Nivatakavachas in battle. He exclaimed, ‘Well done; well done!’ The king of the celestials, along with the other gods, praised me, saying these sweet words, ‘You have performed a feat that neither gods nor Asuras can achieve. O Partha, by vanquishing my mighty enemies, you have repaid the preceptor's debt. And, O Dhananjaya, in battle, you will always remain composed, strike with precision, and no celestials, Danavas, Rakshasas, Yakshas, Asuras, Gandharvas, birds, or serpents will stand against you. And, O Kaunteya, by defeating them even through your own strength, Kunti's son Yudhishthira will rule the earth.’”
SECTION CLXXIII
“Arjuna continued, ‘Then firmly confident, the sovereign of the celestials considering as his own, pertinently said these words unto me wounded by cleaving shafts, ‘All the celestial weapons, O Bharata, are with thee, so no man on earth will by any means be able to over-power thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa and Karna and Sakuni together with other Kshatriyas shall not amount unto one-sixteenth part of thee.’ And the lord Maghavan granted me this golden garland and this shell, Devadatta, of mighty roars, and also his celestial mail impenetrable and capable of protecting the body. And Indra himself set on my (head) this diadem. And Sakra presented me with these unearthly apparels and unearthly ornaments, elegant and rare. In this manner, O king, (duly) honoured, I delightfully dwelt in Indra’s sacred abode with the children of the Gandharvas. Then, well-pleased, Sakra, together with the celestials, addressed me, saying, ‘O Arjuna, the time hath come for thy departure; thy brothers have thought of thee.’ Thus, O Bharata, remembering the dissensions arising from that gambling, did I, O king, pass those five years in the abode of Indra. Then have I come and seen thee surrounded by our brothers on the summit of this lower range of the Gandhamadana.’
Arjuna continued, “Then, feeling confident, the king of the gods said to me, wounded by piercing arrows, ‘All the divine weapons, O Bharata, are with you, so no one on earth can overpower you. And, my son, when you are on the battlefield, Bhishma, Drona, Kripa, Karna, and Sakuni, along with other Kshatriyas, will not even measure up to one-sixteenth of your strength.’ Lord Maghavan gave me this golden garland and the powerful shell, Devadatta, that roars mightily, along with his impenetrable celestial armor that can protect my body. Indra himself placed this crown on my head. Sakra also gifted me these otherworldly garments and stunning ornaments, elegant and rare. In this way, O king, honored as I was, I joyfully resided in Indra’s divine realm with the children of the Gandharvas. Then, pleased, Sakra, along with the other gods, told me, ‘O Arjuna, it’s time for you to leave; your brothers are thinking of you.’ So, O Bharata, I spent those five years in Indra's abode, remembering the conflicts that arose from that gambling. Now, I have come to see you surrounded by our brothers at the peak of this lower range of the Gandhamadana.”
“Yudhishthira said, ‘O Dhananjaya, by fortune it is that the weapons have been obtained by thee; by fortune it is that the master of the immortals hath been adored by thee. O repressor of foes, by fortune it is that the divine Sthanu together with the goddess had become manifest unto thee and been gratified by thee in battle, O sinless one; by fortune it is that thou hadst met with the Lokapalas, O best of the Bharatas. O Partha, by fortune it is that we have prospered; and by fortune it is that thou hast come back. To-day I consider as if the entire earth engarlanded with cities hath already been conquered, and as if the sons of Dhritarashtra have already been subdued. Now, O Bharata, I am curious to behold those celestial weapons wherewith thou hadst slain the powerful Nivata-Kavachas.’”
“Yudhishthira said, ‘O Dhananjaya, it’s fortunate that you have obtained the weapons; it’s fortunate that you have honored the lord of the immortals. O slayer of foes, it’s fortunate that the divine Sthanu along with the goddess has appeared before you and has been pleased by you in battle, O pure one; it’s fortunate that you crossed paths with the Lokapalas, O greatest of the Bharatas. O Partha, it’s fortunate that we have succeeded; and it’s fortunate that you have returned. Today, I see as if the whole earth decorated with cities has already been conquered, and as if the sons of Dhritarashtra have already been defeated. Now, O Bharata, I’m eager to see those celestial weapons with which you have slain the mighty Nivata-Kavachas.’”
“Thereat Arjuna said, ‘Tomorrow in the morning thou wilt see all the celestial weapons with which I slew the fierce Nivata-Kavachas.’”
“Thereupon, Arjuna said, ‘Tomorrow morning, you will see all the celestial weapons I used to defeat the fierce Nivata-Kavachas.’”
Vaisampayana said, “Thus having related (the facts touching) the arrival, Dhananjaya passed that night there, together with all his brothers.”
Vaisampayana said, “After sharing the details about the arrival, Dhananjaya spent that night there with all his brothers.”
SECTION CLXXIV
Vaisampayana continued, “And when the night had passed, Yudhishthira the just, arose and together with his brothers, performed the necessary duties. He then spake unto Arjuna, that delight of his mother, saying, ‘O Kaunteya, do thou show (me) those weapons with which thou vanquished the Danavas.’ Thereat, O king, the exceedingly powerful Dhananjaya, the son of Pandu, duly practising extreme purity, showed those weapons, O Bharata, which had been given unto him by the celestials. Dhananjaya seated on the earth, as his chariot, which had the mountain for its pole, the base of the axle and the cluster of beautiful-looking bamboo trees for its socket-pole, looked resplendent with that celestial armour of great lustre, took his bow Gandiva and the conch-shell given to him by the gods, commenced to exhibit those celestial weapons in order. And as those celestial weapons had been set, the Earth being oppressed with the feet (of Arjuna), began to tremble with (its) trees; and the rivers and the mighty main became vexed; and the rocks were riven; and the air was hushed. And the sun did not shine; and fire did not flame; and by no means did the Vedas of the twice-born once shine. And, O Janamejaya, the creatures peopling the interior of the earth, on being afflicted, rose and surrounded the Pandava, trembling with joined hands and contorted countenances. And being burnt by those weapons, they besought Dhananjaya (for their lives). Then the Brahmarshis, and the Siddhas, and the Maharshis and the mobile beings—all these appeared (on the scene). And the foremost Devarshis, and the celestials and the Yakshas and the Rakshasas and the Gandharvas and the feathered tribes and the (other) sky-ranging beings—all these appeared (on the scene). And the Great-sire and all the Lokapalas and the divine Mahadeva, came thither, together with their followers. Then, O great king, bearing unearthly variegated blossoms Vayu (the Wind-god) fell to strewing them around the Pandava. And sent by the celestials, the Gandharvas chanted various ballads; and, O monarch, hosts of the Apsaras danced (there). At such a moment, O king, sent by the celestials, Narada arrived (there) and addressed Partha in these sweet words, ‘O Arjuna, Arjuna, do thou not discharge the celestial weapons. These should never be discharged when there is no object (fit). And when there is an object (present), they should also by no means be hurled, unless one is sore pressed; for, O son of the Kurus, to discharge the weapons (without occasion), is fraught with great evil. And, O Dhananjaya, being duly kept as thou hast been instructed to these powerful weapons will doubtless conduce to thy strength and happiness. But if they are not properly kept, they, O Pandava, will become the instrument for the destruction of the three worlds. So thou shouldst not act in this way again. O Ajatasatru, thou too wilt behold even these weapons, when Partha will use them for grinding (thy) enemies in battle.’”
Vaisampayana continued, “When the night was over, Yudhishthira, the righteous one, got up and, along with his brothers, carried out the necessary duties. He then said to Arjuna, the pride of his mother, ‘O Kaunteya, show me those weapons you used to defeat the Danavas.’ Hearing this, O king, the immensely powerful Dhananjaya, son of Pandu, properly observing extreme purity, presented the weapons, O Bharata, that were given to him by the gods. Dhananjaya, seated on the ground as if it were his chariot—using a mountain as the pole, the base of the axle for support, and a cluster of beautiful bamboo trees as the socket-pole—looked magnificent in that celestial armor that shone brightly. He took his bow Gandiva and the conch-shell gifted by the gods and began to demonstrate those celestial weapons systematically. As those celestial weapons were displayed, the Earth trembled under Arjuna's feet; the trees shook, the rivers and the great ocean became agitated, the rocks split apart, and the air fell silent. The sun lost its brightness; fire ceased to burn; and the sacred Vedas of the twice-born were no longer resplendent. And, O Janamejaya, the creatures dwelling deep within the earth, suffering from the display, emerged and gathered around the Pandava, trembling with folded hands and distorted faces. Afraid of being scorched by those weapons, they pleaded with Dhananjaya for their lives. Then the Brahmarshis, Siddhas, Maharshis, and all beings capable of moving appeared on the scene. The leading Devarshis, along with the gods, Yakshas, Rakshasas, Gandharvas, winged creatures, and other sky-dwelling beings, all came forward. The Great-sire, all the Lokapalas, and the divine Mahadeva arrived there with their followers. Then, O great king, the Wind-god Vayu showered unearthly, colorful blossoms around the Pandava. Sent by the gods, the Gandharvas sang various ballads, and, O monarch, the Apsaras danced. At that moment, O king, the celestial Narada appeared there and spoke to Partha in gentle tones, ‘O Arjuna, do not use the celestial weapons. They should never be used without a valid target, and even when there is one, they should only be unleashed in times of great need; for, O son of the Kurus, to use these weapons without cause would lead to severe consequences. And, O Dhananjaya, if you keep those powerful weapons as instructed, they will certainly bring you strength and happiness. But if they are not properly safeguarded, they will become instruments for the destruction of the three worlds. So you must not act this way again. O Ajatasatru, you too will eventually witness these weapons when Partha uses them to defeat your enemies in battle.’”
Vaisampayana continued, “Having prevented Partha the immortals with others that had come there, went to each his place, O foremost of men. And, O Kaurava, after they had all gone, the Pandavas began to dwell pleasantly in the same forest, together with Krishna.”
Vaisampayana continued, “After stopping Partha, the immortals and others who had come there returned to their respective places, O greatest of men. And, O Kaurava, once they had all left, the Pandavas started to enjoy living in the same forest along with Krishna.”
SECTION CLXXV
Janamejaya said, “When that prime among heroes, having been accomplished in arms, had returned from the abode of the slayer of Vritra, what did Pritha’s sons do in company with the warlike Dhananjaya?”
Janamejaya said, “When that great hero, skilled in battle, returned from the home of the slayer of Vritra, what did Pritha’s sons do together with the brave Dhananjaya?”
Vaisampayana said, “In company with that hero equal unto Indra, Arjuna—that foremost of men, sported in the pleasure-gardens of the lord of treasures (situated) in those woods on that romantic and excellent mountain. And surveying those peerless and various pleasure-grounds filled with diverse trees, that chief of men, Kiriti, ever intent upon arms, ranged at large, bow in hand. And having through the grace of king Vaisravana obtained a residence, those sons of a sovereign cared not for the prosperity of men. And, O king, that period of their (lives) passed peacefully. And having Partha in their company, they spent four years there even like a single night. And as the Pandavas lived in the wood, (these four years) and the former six, numbering ten, passed smoothly with them.
Vaisampayana said, “Alongside that hero who was as great as Indra, Arjuna—the greatest of men—enjoyed himself in the pleasure gardens of the treasure lord located in those beautiful woods on that amazing mountain. While exploring those unique and diverse gardens filled with various trees, Kiriti, the chief of men, always focused on weapons, roamed freely with his bow in hand. Having secured a residence through the favor of King Vaisravana, the sons of the king paid no attention to the well-being of others. And, O king, that phase of their lives went by peacefully. With Partha with them, they spent four years there as if it were just a single night. Thus, while the Pandavas lived in the woods, those four years, along with the previous six, made a total of ten years that passed smoothly for them.”
“Then having seated themselves before the king, the vehement son of the Wind-god, with Jishnu and the heroic twins, like unto the lord of the celestials, earnestly addressed the king in these beneficial and pleasant words. ‘It is only to render thy promise effectual and to advance thy interests, that, O king of the Kurus, forsaking the forest, we do not go to slay Suyodhana together with all his followers. Although deserving of happiness, yet have we been deprived of happiness. And this is the eleventh year that (in this state) we have been living (in the forest). And hereafter, deluding that one of evil mind and character, shall we easily live out the period of non-discovery. And at thy mandate, O monarch, free from apprehension, we have been ranging the woods, having relinquished our honour. Having been tempted by our residence in the vicinity, they (our enemies) will not believe that we have removed to a distant realm. And after having lived there undiscovered for a year, and having wreaked our revenge on that wicked wight, Suyodhana, with his followers, we shall easily root out that meanest of men, slaying him and regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the earth. For, O king, if we dwell in this region like unto heaven itself, we shall forget our sorrows. In that case, O Bharata, thy fame like, unto a fragrant flower shall vanish from the mobile and the immobile worlds. By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain (great glory), and to perform various sacrifices. This that thou art receiving from Kuvera, thou wilt, O foremost of men, be able to attain any time. Now, O Bharata, turn thy mind towards the punishment and destruction of foes that committed wrongs. O king, the wielder of the thunderbolt himself is incapable of standing thy prowess. And intent upon thy welfare, he, having Suparna for his mark (Krishna), and also the grandson of Sini (Satyaki) never experience pain, even when engaged in encounter with the gods, O Dharmaraja. And Arjuna is peerless in strength, and so am I too, O best of kings. And as Krishna together with the Yadavas is intent upon thy welfare, so am I also, O foremost of monarchs, and the heroic twins accomplished in war. And encountering the enemy, we, having for our main object the attainment by thee of wealth and prosperity, will destroy them.’”
“Then, after seating themselves before the king, the passionate son of the Wind-god, along with Jishnu and the heroic twins, addressed the king earnestly with these supportive and reassuring words: ‘We’re only here to fulfill your promise and to further your interests, O king of the Kurus. Instead of going to kill Suyodhana and all his followers, we have chosen to stay in the forest. Even though we deserve happiness, we have been robbed of it. This is the eleventh year we’ve been living like this in the forest. Going forward, we’ll cleverly avoid detection by that wicked person and his followers. At your command, O monarch, we have been wandering the woods, having given up our honor. Our enemies, tempted by our presence nearby, won’t believe we’ve left for a distant place. After living there unnoticed for a year and taking our revenge on that wicked Suyodhana and his followers, we’ll easily take down that lowly man, kill him, and reclaim our kingdom. So, O Dharmaraja, come down to earth. If we live in this land, akin to heaven itself, we will forget our troubles. Otherwise, O Bharata, your fame, like a lovely flower, will fade from the worlds, both moving and still. By regaining the Kuru kingdom, you can achieve great glory and hold various sacrifices. What you are receiving from Kuvera, you can obtain at any time, O greatest of men. Now, O Bharata, focus your mind on punishing and destroying those foes who have wronged us. O king, not even the holder of the thunderbolt can match your power. He, with Suparna as his mark (Krishna), and also Satyaki, grandson of Sini, feel no pain even when facing the gods, O Dharmaraja. Arjuna is unmatched in strength, and I am too, O best of kings. Just as Krishna and the Yadavas are focused on your welfare, so am I, O foremost of monarchs, along with the heroic twins who excel in battle. When we face the enemy, our main goal will be to secure wealth and prosperity for you, and we will destroy them.’”
Vaisampayana continued, “Then having learnt that intention of theirs, the magnanimous and excellent son of Dharma, versed in religion and profit, and of immeasurable prowess, went round Vaisravana’s abode. And Yudhishthira the just, after bidding adieu unto the palaces, the rivers, the lakes, and all the Rakshasas, looked towards the way by which (he) had come (there). And then looking at the mountain also, the high-souled and pure-minded one besought that best of mountains, saying, ‘O foremost of mountains, may I together with my friends, after having finished my task, and slain my foes, and regained my kingdom, see thee again, carrying on austerities with subdued soul.’ And this also he determined on. And in company with his younger brothers and the Brahmanas, the lord of the Kurus proceeded even along that very road. And Ghatotkacha with his followers began to carry them over the mountain cascades. And as they started, the great sage Lomasa, advising them even as a father doth his son, with a cheerful heart, went unto the sacred abode of the dwellers of heaven. Then advised also by Arshtishena, those first of men, the Parthas, went alone beholding romantic tirthas and hermitages, and other mighty lakes.”
Vaisampayana continued, “After realizing their intentions, the noble and remarkable son of Dharma, skilled in virtue and wealth, and incredibly strong, made his way around Vaisravana’s home. Yudhishthira the just, after saying goodbye to the palaces, the rivers, the lakes, and all the Rakshasas, looked back at the path he had taken to get there. Then, glancing at the mountain, the pure-hearted and high-minded one prayed to the best of mountains, saying, ‘O greatest of mountains, may I, along with my friends, once we’ve completed our mission, defeated our enemies, and reclaimed my kingdom, see you again, practicing austerities with a calm spirit.’ He resolved this as well. Accompanied by his younger brothers and the Brahmanas, the lord of the Kurus followed that same road. Ghatotkacha and his followers helped them cross the mountain streams. As they set off, the great sage Lomasa, guiding them like a father would his son, with a happy heart, went to the sacred realm of the heavenly beings. With advice from Arshtishena, those foremost of men, the Parthas, ventured alone to explore the beautiful tirthas, hermitages, and other grand lakes.”
SECTION CLXXVI
Vaisampayana said, “When they had left their happy home in the beautiful mountain abounding in cascades, and having birds, and the elephants of the eight quarters, and the supernatural attendants of Kuvera (as dwellers thereof), all happiness forsook those foremost of men of Bharata’s race. But afterwards on beholding Kuvera’s favourite mountain, Kailasa, appearing like clouds, the delight of those pre-eminent heroes of the race of Bharata, became very great. And those foremost of heroic men, equipped with scimitars and bows, proceeded contentedly, beholding elevations and defiles, and dens of lions and craggy causeways and innumerable water-falls and lowlands, in different places, as also other great forests inhabited by countless deer and birds and elephants. And they came upon beautiful woodlands and rivers and lakes and caves and mountain caverns; and these frequently by day and night became the dwelling place of those great men. And having dwelt in all sorts of inaccessible places and crossing Kailasa of inconceivable grandeur, they reached the excellent and surpassingly beautiful hermitage of Vrishaparba. And meeting king Vrishaparba and received by him being they became free from depression and then they accurately narrated in detail to Vrishaparba the story of their sojourn in the mountains. And having pleasantly passed one night in his sacred abode frequented by gods and Maharshis, those great warriors proceeded smoothly towards the jujube tree called Visala and took up their quarters there. Then all those magnanimous men having reached the place of Narayana, continued to live there, bereft of all sorrow, at beholding Kuvera’s favourite lake, frequented by gods and Siddhas. And viewing that lake, those foremost of men, the sons of Pandu traversed that place, renouncing all grief even as immaculate Brahmana rishis (do) on attaining a habitation in the Nandana gardens. Then all those warriors having in due course happily lived at Badari for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come. And crossing the difficult Himalayan regions, and the countries of China, Tukhara, Darada and all the climes of Kulinda, rich in heaps of jewels, those warlike men reached the capital of Suvahu. And hearing that those sons and grandsons of kings had all reached his kingdom, Suvahu, elated with joy, advanced (to meet them). Then the best of the Kurus welcomed him also. And meeting king Suvahu, and being joined by all their charioteers with Visoka at their head and by their attendants, Indrasena and others, and also by the superintendents and servants of the kitchen, they stayed there comfortably for one night. Then taking all the chariots and chariot-men and dismissing Ghatotkacha together with his followers, they next repaired to the monarch of mountains in the vicinity of the Yamuna. In the midst of the mountain abounding in waterfalls and having grey and orange-coloured slopes and summits covered with a sheet of snow, those warlike men having then found the great forest of Visakhayupa like unto the forest of Chitraratha and inhabited by wild boars and various kinds of deer and birds, made it their home. Addicted to hunting as their chief occupation, the sons of Pritha peacefully dwelt in that forest for one year. There in a cavern of the mountain, Vrikodara, with a heart afflicted with distraction and grief, came across a snake of huge strength distressed with hunger and looking fierce like death itself. At this crisis Yudhishthira, the best of pious men, became the protector of Vrikodara and he, of infinite puissance, extricated Bhima whose whole body had been fast gripped by the snake with its folds. And the twelfth year of their sojourn in forests having arrived, those scions of the race of Kuru, blazing in effulgence, and engaged in asceticism, always devoted principally to the practice of archery, repaired cheerfully from that Chitraratha-like forest to the borders of the desert, and desirous of dwelling by the Saraswati they went there, and from the banks of that river they reached the lake of Dwaitabana. Then seeing them enter Dwaitabana, the dwellers of that place engaged in asceticism, religious ordinances, and self-restraining exercises and in deep and devout meditation and subsisting on things ground with stone (for want of teeth) having procured grass-mats and water-vessels, advanced to meet them. The holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the catechu, the sirisha, the bel and the inguda and the karira and pilu and sami trees grew on the banks of the Saraswati. Wandering about with contentment in (the vicinity of) the Saraswati which was, as it were, the home of the celestials, and the favourite (resort) of Yakshas and Gandharvas and Maharshis, those sons of kings lived there in happiness.”
Vaisampayana said, “After leaving their joyful home in the beautiful mountains filled with waterfalls, birds, and the elephants from all directions, all happiness abandoned those top men of Bharata’s lineage. However, when they saw Kuvera’s favorite mountain, Kailasa, looking like clouds, the joy of these outstanding heroes from the Bharata family grew immensely. Those brave men, armed with scimitars and bows, happily traveled through valleys and passes, past lion dens, rocky paths, countless waterfalls, and flatlands, as well as numerous great forests inhabited by countless deer, birds, and elephants. They discovered lovely woodlands, rivers, lakes, caves, and mountain caverns, which they often called home both day and night. After living in many remote locations and crossing the magnificent Kailasa, they finally arrived at the beautiful hermitage of Vrishaparba. There, they met King Vrishaparba, who welcomed them, lifting their spirits, and they shared in detail the story of their time in the mountains. After enjoying one pleasant night in his sacred abode often visited by gods and sages, these great warriors moved smoothly toward the jujube tree called Visala and set up their camp there. Once they reached the place of Narayana, they stayed there happily, free from all sorrow, as they gazed upon Kuvera’s favored lake, often visited by gods and Siddhas. Seeing that lake, the sons of Pandu wandered around, letting go of all grief just as the pure Brahmana rishis do upon arriving in the Nandana gardens. After spending a joyful month at Badari, these warriors set out toward Suvahu's realm, the Kirata king, retracing their steps. They crossed the challenging Himalayan regions and traveled through the lands of China, Tukhara, Darada, and all the areas of Kulinda, rich in jewels, until they reached the capital of Suvahu. When Suvahu learned that the sons and grandsons of kings had arrived in his kingdom, he was overcome with happiness and came to greet them. The best of the Kurus welcomed him too. After meeting King Suvahu and being joined by all their charioteers, led by Visoka, along with their attendants, Indrasena and others, and also the kitchen staff, they comfortably spent one night there. Then, taking all their chariots and charioteers and dismissing Ghatotkacha and his followers, they headed toward the mountain near the Yamuna. In the mountains that were rich with waterfalls, gray and orange slopes, and summits covered in snow, those warriors found the great forest of Visakhayupa, similar to Chitraratha’s forest, home to wild boars, various deer, and birds, and made it their home. Passionate about hunting as their main activity, the sons of Pritha lived peacefully in that forest for a year. There, in a mountain cave, Vrikodara, overcome with distraction and grief, encountered a huge, fierce snake, strong and desperate with hunger. In this moment, Yudhishthira, the most virtuous man, came to Vrikodara's aid and, using his immense strength, freed Bhima, who had been tightly coiled in the snake's grip. When the twelfth year of their forest journey arrived, these Kuru descendants, shining brightly and dedicated to asceticism and archery practice, cheerfully traveled from that Chitraratha-like forest to the desert's edge, wanting to settle by the Saraswati River. From there, they moved to the lake of Dwaitabana. As they entered Dwaitabana, the local ascetics engaged in spiritual practices, rituals, and deep meditation while living on ground foods (due to a lack of teeth) and using grass mats and water vessels, came forward to greet them. Various trees such as the holy fig, rudaraksha, rohitaka, cane, jujube, catechu, sirisha, bel, inguda, karira, pilu, and sami thrived along the banks of the Saraswati. Joyfully wandering near the Saraswati, which felt like the home of the celestials and a favored spot for Yakshas, Gandharvas, and Maharshis, these royal sons lived happily.”
SECTION CLXXVII
Janamejaya said, “How was it, O sage! that Bhima, of mighty prowess and possessing the strength of ten thousand elephants, was stricken with panic at (the sight of) that snake? Thou hast described him, that slayer of his enemies, as dismayed and appalled with fear, even him, who by fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas and Rakshasas and who, in proud defiance, invited to a single combat, Pulastya’s son, the dispenser of all riches. I desire to hear this (from you); great indeed is my curiosity.”
Janamejaya said, “How is it, O sage! that Bhima, with his immense power and strength equal to that of ten thousand elephants, was filled with fear at the sight of that snake? You’ve portrayed him, the slayer of his enemies, as terrified and shaken, even he who, by battling at the lotus lake (of Kuvera), became the vanquisher of Yakshas and Rakshasas, and who, in his arrogance, challenged Pulastya’s son, the giver of all riches, to a duel. I want to hear this from you; my curiosity is very strong.”
Vaisampayana continued, “O king, having reached king Vrishaparva’s hermitage, while those fearful warriors were living in various wonderful woods, Vrikodara roaming at pleasure, with bow in hand and armed with a scimitar, found that beautiful forest, frequented by gods and Gandharvas. And then he beheld (some) lovely spots in the Himalayan mountains, frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras, resounded here and there with (the warbling of) birds—the chakora, the chakrabaka, the jibajibaka and the cuckoo and the Bhringaraja, and abounding with shady trees, soft with the touch of snow and pleasing to the eye and mind, and bearing perennial fruits and flowers. And he beheld mountain streams with waters glistening like the lapis lazuli and with ten thousand snow-white ducks and swans and with forests of deodar trees forming (as it were) a trap for the clouds; and with tugna and kalikaya forests, interspersed with yellow sandal trees. And he of mighty strength, in the pursuit of the chase, roamed in the level and desert tracts of the mountain, piercing his game with unpoisoned arrows. In that forest the famous and mighty Bhimasena, possessing the strength of a hundred elephants, killed (many) large wild boars, with the force (of his arms). And endowed with terrible prowess and mighty strength, and powerful as the lion or the tiger, and capable of resisting a hundred men, and having long arms, and possessing the strength of a hundred elephants, he killed many antelopes and wild boars and buffaloes. And here and there, in that forest he pulled out trees by the roots, with great violence and broke them too, causing the earth and the woods and the (surrounding) places to resound. And then shouting and trampling on the tops of mountains, and causing the earth to resound with his roars, and striking his arms, and uttering his war-cry, and slapping and clapping his hands, Bhimasena, exempt from decay, and ever-proud and without fear, again and again leaped about in those woods. And on hearing the shouts of Bhimasena, powerful lions and elephants of huge strength, left their lairs in fright. And in that same forest, he fearlessly strolled about in search of game; and like the denizens of the woods, that most valiant of men, the mighty Bhimasena, wandered on foot in that forest. And he penetrated the vast forest, shouting strange whoopos, and terrifying all creatures, endowed with strength and prowess. And then being terrified, the snakes hid (themselves) in caves, but he, overtaking them with promptitude, pursued them slowly. Then the mighty Bhimasena, like unto the Lord of the Celestials, saw a serpent of colossal proportions, living in one of the mountain fastnesses and covering the (entire) cave with its body and causing one’s hair to stand on end (from fright). It had its huge body stretched like a hillock, and it possessed gigantic strength, and its body was speckled with spots and it had a turmeric-like (yellow) colour and a deep copper-coloured mouth of the form of a cave supplied with four teeth; and with glaring eyes, it was constantly licking the corners of its mouth. And it was the terror of all animated beings and it looked like the very image of the Destroyer Yama; and with the hissing noise of its breath it lay as if rebuking (an in-comer). And seeing Bhima draw so near to him, the serpent, all on a sudden, became greatly enraged, and that goat-devouring snake violently seized Bhimasena in his grip. Then by virtue of the boon that had been received by the serpent, Bhimasena with his body in the serpent’s grip, instantly lost all consciousness. Unrivalled by that of others, the might of Bhimasena’s arms equalled the might of ten thousand elephants combined. But Bhima, of great prowess, being thus vanquished by the snake, trembled slowly, and was unable to exert himself. And that one of mighty arms and of leonine shoulders, though possessed of strength often thousand elephants, yet seized by the snake, and overpowered by virtue of the boon, lost all strength. He struggled furiously to extricate himself, but did not succeed in any wise baffling this (snake).”
Vaisampayana continued, “O king, after arriving at King Vrishaparva’s hermitage, while those brave warriors were living in various amazing woods, Vrikodara wandered freely with his bow and scimitar, discovering a beautiful forest, frequented by gods and Gandharvas. He then saw lovely spots in the Himalayan mountains, visited by Devarshis and Siddhas, filled with Apsaras, resonating with the songs of birds—the chakora, the chakrabaka, the jibajibaka, the cuckoo, and the Bhringaraja. The area was rich with shady trees, soft under the touch of snow, pleasing to the eye and mind, bearing endless fruits and flowers. He witnessed mountain streams with waters sparkling like lapis lazuli, accompanied by thousands of white ducks and swans, and forests of deodar trees that seemed to trap the clouds, along with tugna and kalikaya forests interspersed with yellow sandalwood trees. With his immense strength, he roamed the flat and deserted areas of the mountains, hunting with unpoisoned arrows. In that forest, the renowned Bhimasena, with the strength of a hundred elephants, hunted many large wild boars with his mighty arms. Endowed with formidable power, as strong as a lion or tiger and capable of standing against a hundred men, he dispatched numerous antelopes, wild boars, and buffaloes. He uprooted trees with sheer force, shaking the earth and the forest around him. Then, roaring and trampling on the mountaintops, causing the earth to shake with his roars, striking his arms together, letting out his war cry, and clapping his hands, Bhimasena, ageless and proud, leaped joyfully in those woods. Hearing his shouts, even powerful lions and massive elephants fled their lairs in fear. In that same forest, he boldly wandered in search of game; the valiant Bhimasena roamed the woods on foot. As he explored the vast forest, shouting wild whoops and scaring all creatures with his strength, the snakes became frightened and hid in caves. However, Bhimasena quickly chased after them. Then, like the King of the Celestials, he spotted a massive serpent residing in one of the mountain caves, covering the entire entrance with its body and causing fear to rise in anyone who approached. The serpent's body was as large as a hill, incredibly strong, spotted, yellow like turmeric, and its deep copper-colored mouth resembled a cave filled with four sharp teeth; with glaring eyes, it continuously licked the corners of its mouth. It was the terror of all living beings, looking like the very embodiment of the grim reaper, Yama, and it lay hissing, seemingly warning any intruder. As Bhima approached, the serpent suddenly became furious and seized Bhimasena in its grip. Thanks to a boon the serpent had received, Bhimasena lost consciousness almost immediately, despite his incredible strength, which was equal to that of ten thousand elephants combined. However, in this moment of being overpowered by the serpent, Bhima trembled and could not muster his strength. Even the mighty Bhimasena, with his powerful arms and lion-like shoulders, found himself unable to break free from the snake’s grip, yielding to the enchantment of the boon, and struggled desperately but could not escape.”
SECTION CLXXVIII
Vaisampayana continued, “And the powerful Bhimasena, having thus come under the power of the snake, thought of its mighty and wonderful prowess; and said unto it, ‘Be thou pleased to tell me, O snake, who thou art. And, O foremost of reptiles, what wilt thou do with me? I am Bhimasena, the son of Pandu, and next by birth to Yudhishthira the just. And endued as I am with the strength of ten thousand elephants, how hast thou been able to overpower me? In fight have been encountered and slain by me innumerable lions, and tigers, and buffaloes, and elephants. And, O best of serpents, mighty Rakshasas and Pisachas, and Nagas, are unable to stand the force of my arms. Art thou possessed of any magic, or hast thou received any boon, that although exerting myself, I have been overcome by thee? Now I have been convinced that the strength of men is false, for, O serpent, by thee hath such mighty strength of men been baffled.’
Vaisampayana continued, “And the powerful Bhimasena, caught in the grip of the snake, contemplated its mighty and amazing strength; and said to it, ‘Please tell me, O snake, who you are. And, O greatest of reptiles, what do you intend to do with me? I am Bhimasena, the son of Pandu, and the next in line to Yudhishthira the just. Despite having the strength of ten thousand elephants, how have you managed to overpower me? I have faced and defeated countless lions, tigers, buffaloes, and elephants in battle. And, O best of serpents, even mighty Rakshasas, Pisachas, and Nagas cannot withstand the power of my arms. Do you possess any magic, or have you received any special power, that even with my efforts, I have been defeated by you? Now I see that the strength of men is an illusion, for, O serpent, you have effectively neutralized such great strength.’”
Vaisampayana continued, “When the heroic Bhima of noble deed had said this, the snake caught him, and coiled him all round with his body, having thus subdued that mighty-aimed one, and freed his plump arms alone, the serpent spake these words, ‘By good fortune it is that, myself being hungry, after long time the gods have to-day destined thee for my food; for life is dear unto every embodied being, I should relate unto thee the way in which I have come by this snake form. Hear, O best of the pious, I have fallen into this plight on account of the wrath of the Maharhis. Now desirous of getting rid of the curse, I will narrate unto thee all about it. Thou hast, no doubt, heard of the royal sage, Nahusha. He was the son of Ayu, and the perpetuator of the line of thy ancestors. Even I am that one. For having affronted the Brahmanas I, by (virtue of) Agastya’s malediction, have come by this condition. Thou art my agnate, and lovely to behold,—so thou shouldst not be slain by me,—yet I shall to-day devour thee! Do thou behold the dispensation of Destiny! And be it a buffalo, or an elephant, none coming within my reach at the sixth division of the day, can, O best of men, escape. And, O best of the Kurus, thou hast not been taken by an animal of the lower order, having strength alone,—but this (hath been so) by reason only of the boon I have received. As I was falling rapidly from Sakra’s throne placed on the front of his palace, I spake unto that worshipful sage (Agastya), ‘Do thou free me from this curse.’ Thereat filled with compassion, that energetic one said unto me, ‘O king, thou shall be freed after the lapse of some time.’ Then I fell to the earth (as a snake); but my recollection (of former life) did not renounce me. And although it be so ancient, I still recollect all that was said. And the sage said unto me, That person who conversant with the relation subsisting between the soul and the Supreme Being, shall be able to answer the questions put by thee, shall deliver thee. And, O king, taken by thee, strong beings superior to thee, shall immediately lose their strength, I heard these words of those compassionate ones, who felt attached unto me. And then the Brahmanas vanished. Thus, O highly effulgent one, having become a serpent, I, doing exceedingly sinful acts, live in unclean hell, in expectation of the (appointed) time.’ The mighty-armed Bhimasena addressed the serpent, saying, ‘I am not angry, O mighty snake,—nor do I blame myself. Since in regard to happiness and misery, men sometimes possess the power of bringing and dismissing them, and sometimes do not. Therefore one should not fret one’s mind. Who can baffle destiny by self-exertion? I deem destiny to be supreme, and self-exertion to be of no avail. Smitten with the stroke of destiny, the prowess of my arms lost, behold me to-day fallen unto this condition without palpable cause. But to-day I do not so much grieve for my own self being slain, as I do for my brothers deprived of their kingdom, and exiled into the forest. This Himalaya is inaccessible, and abounds with Yakshas and the Rakshasas, And searching about for me, they will be distracted. And hearing that I have been killed, (my brothers) will forego all exertion, for, firm in promise, they have hitherto been controlled by my harsh speech, I being desirous of gaining the kingdom. Or the intelligent Arjuna (alone), being versed in every lore, and incapable of being overcome by gods and Rakshasas and Gandharvas, will not be afflicted with grief. That mighty-armed and exceedingly powerful one is able single-handed to speedily pull down from his place even the celestials. What shall I say of the deceitfully gambling son of Dhritarashtra, detested of all men, and filled with haughtiness and ignorance! And I also grieve for my poor mother, affectionate to her sons, who is ever solicitous for our greatness in a large measure than is attained by our enemies. O serpent, the desire that forlorn one had in me will all be fruitless in consequence of my destruction. And gifted with manliness, the twins, Nakula and Sahadeva, following their elder brother (me), and always protected by the strength of my arms, will, owing to my destruction, be depressed and deprived of their prowess, and stricken with grief. This is what I think.’ In this way Vrikodara lamented profusely. And being bound by the body of the snake, he could not exert himself.
Vaisampayana continued, “When the heroic Bhima, known for his noble deeds, said this, the snake grabbed him and wrapped around him completely. Having subdued that mighty warrior and freed only his strong arms, the serpent spoke these words: ‘By good fortune, today, while I’m hungry, the gods have chosen you for my meal after a long time; for life is precious to every living being, I should tell you how I ended up in this snake form. Listen, O most virtuous one, I’ve fallen into this situation because of the wrath of the Maharhis. Now, wanting to be rid of the curse, I will tell you everything. You surely have heard of the royal sage, Nahusha. He was the son of Ayu and the forefather of your lineage. I am that same Nahusha. Because I disrespected the Brahmanas, I was cursed by Agastya and found myself in this condition. You are my relative, and good-looking—so I wouldn’t want to kill you—but today I will consume you! Look at the workings of Destiny! Whether it’s a buffalo or an elephant, no creature that comes within my reach at the sixth hour of the day can escape, O finest of men! You haven’t been caught by just any creature of the lower order, relying solely on strength—but this happened because of the boon I received. As I fell swiftly from Indra’s throne in front of his palace, I pleaded with the worshipful sage Agastya, ‘Please free me from this curse.’ Out of compassion, that powerful sage told me, ‘O king, you will be freed after some time.’ Then I fell to the ground as a snake; but my memories from my former life did not leave me. Even though it’s so long ago, I still remember everything that was said. The sage told me that anyone who understands the relationship between the soul and the Supreme Being will be able to answer your questions and will free you. And, O king, if you are taken, strong beings inferior to you will quickly lose their strength; I heard these words from those who were compassionate and cared for me. Then the Brahmanas disappeared. Thus, O radiant one, having become a serpent, I live in a filthy hell, committing sinful acts, awaiting the (appointed) time.’ The mighty Bhimasena addressed the serpent, saying, ‘I am not angry with you, O mighty snake—nor do I blame myself. Regarding happiness and misery, people sometimes have the power to bring them about or to dismiss them, and sometimes they don’t. Therefore, one should not let their mind be troubled. Who can defy destiny with personal effort? I believe destiny is supreme, and personal effort is of no use. Struck by destiny, my strength is lost; look at me today, found in this condition without a clear reason. But today I mourn not so much for myself being killed, but for my brothers who have lost their kingdom and have been exiled to the forest. This Himalaya is inaccessible and filled with Yakshas and Rakshasas. Searching for me, they will be distressed. And hearing that I have been killed, my brothers will give up all efforts, as, firm in their promises, they have followed my harsh commands, hoping to gain the kingdom. Or perhaps the wise Arjuna, skilled in every art and unbeatable by gods, Rakshasas, or Gandharvas, will not be overwhelmed with grief. That mighty warrior, strong and powerful, can single-handedly bring down even the celestials. What can I say about the deceitful gambling son of Dhritarashtra, despised by all and full of pride and ignorance! I also worry for my poor mother, who loves her sons and always wishes for our greatness more than that of our enemies. O serpent, the hope that forlorn one had in me will all turn to nothing because of my destruction. And the brave twins, Nakula and Sahadeva, following their older brother (me) and always shielded by my strength, will, because of my demise, be saddened, robbed of their prowess, and struck with grief. This is what I think.’ In this way, Vrikodara lamented deeply. And being bound by the snake’s body, he could not free himself."
“On the other hand, Kunti’s son, Yudhishthira, (seeing) and reflecting on dreadful ill omens, became alarmed. Terrified by the blaze of the points of the horizon, jackals stationing themselves on the right of that hermitage, set up frightful and inauspicious yells. And ugly Vartikas as of dreadful sight, having one wing, one eye, and one leg, were seen to vomit blood, facing the sun. And the wind began to blow dryly, and violently, attracting grits. And to the right all the beasts and birds began to cry. And in the rear the black crows cried, ‘Go!’ ‘Go!’ And momentarily his (Yudhishthira’s) right arm began to twitch, and his chest and left leg shook (of themselves). And indicating evil his left eye contracted spasmodically. Thereupon, O Bharata, the intelligent Yudhishthira the just, inferring some great calamity (to be imminent), asked Draupadi, saying, ‘Where is Bhima?’ Thereat Panchali said that Vrikodara had long gone out. Hearing this, that mighty-armed king set out with Dhaumya, after having said unto Dhananjaya, “Thou shouldst protect Draupadi.’ And he also directed Nakula and Sahadeva to protect the Brahmanas. And issuing from the hermitage that lord, Kunti’s son, following the footprints of Bhimasena, began to search for him in that mighty forest. And on coming to the east, he found mighty leaders of elephant-herds (slain) and saw the earth marked with Bhima’s (foot-prints). Then seeing thousands of deer and hundreds of lions lying in the forest, the king ascertained his course. And on the way were scattered trees pulled down by the wind caused by the thighs of that hero endued with the speed of the wind as he rushed after the deer. And proceeding, guided by those marks, to a spot filled with dry winds and abounding in leafless vegetables, brackish and devoid of water, covered with thorny plants and scattered over with gravel, stumps and shrubs and difficult of access and uneven and dangerous, he saw in a mountain cavern his younger brother motionless, caught in the folds of that foremost of snakes.”
On the other hand, Kunti’s son, Yudhishthira, noticing and thinking about the terrible bad omens, became anxious. Frightened by the glow on the horizon, jackals gathered on the right side of that hermitage and let out terrifying and ominous howls. And grotesque creatures, with one wing, one eye, and one leg, were seen to spit blood while facing the sun. The wind started blowing harshly and fiercely, kicking up dust. To the right, all the animals and birds began to cry out. Behind him, the black crows shouted, “Go!” “Go!” And suddenly, Yudhishthira’s right arm began to twitch, and his chest and left leg shook on their own. His left eye twitched, signaling something bad was coming. Then, O Bharata, the wise and just Yudhishthira, sensing that some great disaster was about to happen, asked Draupadi, “Where is Bhima?” Panchali replied that Vrikodara had gone out a while ago. Hearing this, the mighty-armed king left with Dhaumya, after telling Dhananjaya, “You should protect Draupadi.” He also instructed Nakula and Sahadeva to look after the Brahmanas. Leaving the hermitage, that lord, Kunti’s son, followed Bhimasena’s footprints and began searching for him in that vast forest. Heading east, he found mighty leaders of elephant herds killed and saw the ground marked with Bhima’s footprints. Then, noticing thousands of deer and hundreds of lions scattered in the forest, the king figured out his direction. Along the way, trees ripped up by the wind created by the powerful hero’s legs, moving as swiftly as the wind in pursuit of the deer. Continuing on and following those signs to a place filled with dry winds, overrun with thorny plants, and covered with gravel, stumps, and shrubs—all difficult to navigate and treacherous—he saw his younger brother frozen in place, trapped in the coils of a huge snake inside a mountain cave.
SECTION CLXXIX
Vaisampayana continued, “Yudhishthira, finding his beloved brother coiled by the body of the serpent, said these words: ‘O son of Kunti, how hast thou come by this misfortune! And who is this best of serpents having a body like unto a mountain mass?’ Bhimasena said, ‘O worshipful one, this mighty being hath caught me for food. He is the royal sage Nahusha living in the form of a serpent.’ Yudhishthira said, ‘O longlived one, do thou free my brother of immeasurable prowess; we will give thee some other food which will appease thy hunger.’ The serpent said, ‘I have got for diet even this son of a king, come to my mouth of himself. Do thou go away. Thou shouldst not stay here. (If thou remainest here) thou too shall be my fare to-morrow. O mighty-armed one, this is ordained in respect of me, that he that cometh unto my place, becometh my food and thou too art in my quarter. After a long time have I got thy younger brother as my food; I will not let him off; neither do I like to have any other food.’ Thereat Yudhishthira said, ‘O serpent, whether thou art a god, or a demon, or an Uraga, do thou tell me truly, it is Yudhishthira that asketh thee, wherefore, O snake, hast thou taken Bhimasena? By obtaining which, or by knowing what wilt thou receive satisfaction, O snake, and what food shall I give thee? And how mayst thou free him.’ The serpent said, ‘O sinless one, I was thy ancestor, the son of Ayu and fifth in descent from the Moon. And I was a king celebrated under the name of Nahusha. And by sacrifices and asceticism and study of the Vedas and self-restraint and prowess I had acquired a permanent dominion over the three worlds. And when I had obtained such dominion, haughtiness possessed me. And thousands of Brahmanas were engaged in carrying my chair. And intoxicated by supremacy, I insulted those Brahmanas. And, O lord of the earth, by Agastya have I been reduced to this pass! Yet, O Pandava, to this day the memory (of my former birth) hath not forsaken me! And, O king, even by the favour of that high-souled Agastya, during the sixth division of the day have I got for meal thy younger brother. Neither will I set him free, nor do I wish for any other food. But if to-day thou answerest the questions put by me, then, I shall deliver Vrikodara!” At this Yudhishthira said, ‘O serpent, ask whatever thou listest! I shall, if I can, answer thy questions with the view of gratifying thee, O snake! Thou knowest fully what should be known by Brahmanas. Therefore, O king of snakes, hearing (thee) I shall answer thy queries!’
Vaisampayana continued, “Yudhishthira, seeing his beloved brother coiled up next to the serpent, said, ‘O son of Kunti, how have you ended up in this situation? And who is this impressive serpent with a body like a mountain?’ Bhimasena replied, ‘O revered one, this powerful being has caught me for food. He is the royal sage Nahusha, transformed into a serpent.’ Yudhishthira said, ‘O long-lived one, please release my brother, who is full of strength; we can offer you other food that will satisfy your hunger.’ The serpent responded, ‘I have already captured this son of a king as my meal. You should leave. You shouldn’t stay here. (If you do remain) you too might end up as my meal tomorrow. O mighty-armed one, it’s my fate that anyone who comes to my territory becomes my food, and you are in my domain. After a long time, I have finally got your younger brother as my prey; I won’t let him go, nor do I want any other food.’ Hearing this, Yudhishthira said, ‘O serpent, whether you are a god, a demon, or a serpent, please tell me honestly, it is Yudhishthira asking you, why have you taken Bhimasena? What do you want to gain or know to be satisfied, O serpent, and what food can I offer you? How can you free him?’ The serpent replied, ‘O sinless one, I was once your ancestor, the son of Ayu and fifth in line from the Moon. I was a king known as Nahusha. Through sacrifices, ascetic practices, Vedic study, self-discipline, and strength, I gained lasting dominion over the three worlds. But after attaining such power, arrogance took hold of me. Thousands of Brahmanas were carrying my throne, and intoxicated by my superiority, I insulted them. O lord of the earth, it was Agastya who brought me to this state! Yet, O Pandava, even to this day, I have not forgotten my previous life! And, O king, by the grace of that great-souled Agastya, I have now captured your younger brother during the sixth part of the day. I won’t release him, nor do I desire any other food. However, if you answer my questions today, I will let Vrikodara go!’ At this, Yudhishthira said, ‘O serpent, ask whatever you wish! I will do my best to answer your questions to please you, O serpent! You know fully what a Brahmana ought to know. Therefore, O king of serpents, I will respond to your inquiries!’”
The serpent said, ‘O Yudhishthira, say—Who is a Brahmana and what should be known? By thy speech I infer thee to be highly intelligent.’
The serpent said, ‘O Yudhishthira, tell me—Who is a Brahmana and what should be understood? From your words, I can tell you are very intelligent.’
“Yudhishthira said, ‘O foremost of serpents, he, it is asserted by the wise, in whom are seen truth, charity, forgiveness, good conduct, benevolence, observance of the rites of his order and mercy is a Brahmana. And, O serpent, that which should be known is even the supreme Brahma, in which is neither happiness nor misery—and attaining which beings are not affected with misery; what is thy opinion?’
“Yudhishthira said, ‘O greatest of serpents, it is said by the wise that a person who embodies truth, kindness, forgiveness, good behavior, generosity, follows the customs of their community, and shows mercy is a Brahmana. And, O serpent, what truly needs to be understood is the supreme Brahma, which is beyond happiness or misery—and by reaching which beings are not troubled by suffering; what do you think?’”
“The serpent said, ‘O Yudhishthira, truth, charity, forgiveness, benevolence, benignity, kindness and the Veda42 which worketh the benefit of the four orders, which is the authority in matters of religion and which is true, are seen even in the Sudra. As regards the object to be known and which thou allegest is without both happiness and misery, I do not see any such that is devoid of these.’
“The serpent said, ‘O Yudhishthira, truth, charity, forgiveness, benevolence, kindness, and the Veda42 that benefits the four social classes, serves as the authority in matters of religion, and is true, can even be found in the Sudra. As for the thing you mentioned that is supposed to be free from both happiness and misery, I don’t see anything like that.’”
“Yudhishthira said, Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra. And a Sudra is not a Sudra by birth alone—nor a Brahmana is Brahmana by birth alone. He, it is said by the wise, in whom are seen those virtues is a Brahmana. And people term him a Sudra in whom those qualities do not exist, even though he be a Brahmana by birth. And again, as for thy assertion that the object to be known (as asserted by me) doth not exist, because nothing exists that is devoid of both (happiness and misery), such indeed is the opinion, O serpent, that nothing exists that is without (them) both. But as in cold, heat doth not exist, nor in heat, cold, so there cannot exist an object in which both (happiness and misery) cannot exist?”
"Yudhishthira said, the traits found in a Sudra are not found in a Brahmana; nor do those of a Brahmana exist in a Sudra. A Sudra is not a Sudra just by birth—just as a Brahmana is not a Brahmana solely because of birth. The wise say that a person is a Brahmana if they possess those virtues. People refer to someone as a Sudra if they lack those qualities, even if they are born a Brahmana. And about your claim that the truth I mentioned does not exist, because nothing is free of both happiness and misery—that view, O serpent, suggests that nothing exists that is lacking both. But just as cold does not exist where there is heat, and heat does not exist where there is cold, so too there cannot be something that is devoid of both happiness and misery."
“The serpent said, ‘O king, if thou recognise him as a Brahmana by characteristics, then, O long-lived one, the distinction of caste becometh futile as long as conduct doth not come into play.’
“The serpent said, ‘O king, if you recognize him as a Brahmana by his traits, then, O long-lived one, the distinction of caste becomes pointless as long as behavior doesn’t matter.’”
“Yudhishthira said, ‘In human society, O mighty and highly intelligent serpent, it is difficult to ascertain one’s caste, because of promiscuous intercourse among the four orders. This is my opinion. Men belonging to all orders (promiscuously) beget offspring upon women of all the orders. And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions as—of what caste so ever we may be, we celebrate the sacrifice. Therefore, those that are wise have asserted that character is the chief essential requisite. The natal ceremony of a person is performed before division of the umbilical cord. His mother then acts as its Savitri and his father officiates as priest. He is considered as a Sudra as long as he is not initiated in the Vedas. Doubts having arisen on this point, O prince; of serpents, Swayambhuba Manu has declared, that the mixed castes are to be regarded as better than the (other) classes, if having gone through the ceremonies of purification, the latter do not conform to the rules of good conduct, O excellent snake! Whosoever now conforms to the rules of pure and virtuous conduct, him have I, ere now, designated as a Brahmana.’ The serpent replied, ‘O Yudhishthira, thou art acquainted with all that is fit to be known and having listened to thy words, how can I (now) eat up thy brother Vrikodara!”
“Yudhishthira said, ‘In human society, O mighty and wise serpent, it’s hard to determine one’s caste because of the mixed relationships among the four categories. That’s my view. Men from all categories have children with women from all the categories. Speech, sexual relations, birth, and death are common to all men. The Rishis support this by saying at the start of a sacrifice—regardless of our caste, we perform the sacrifice. Therefore, the wise claim that character is the most important requirement. A person's birth ceremony is done before the umbilical cord is cut, with the mother acting as Savitri and the father serving as the priest. A person is considered a Sudra until they’re initiated into the Vedas. There have been questions about this, O prince of serpents; Swayambhuba Manu has said that mixed castes are to be seen as superior to the other classes if those other classes, despite undergoing purification, don’t follow the rules of good conduct, O noble snake! Whoever follows the rules of pure and virtuous conduct, I have previously called a Brahmana.’ The serpent replied, ‘O Yudhishthira, you know everything important, and after hearing your words, how can I eat your brother Vrikodara now?’”
SECTION CLXXX
“Yudhishthira said, ‘In this world, you are so learned in the Vedas and Vedangas; tell me (then), what one should do to attain salvation?’
“Yudhishthira said, ‘In this world, you are so knowledgeable in the Vedas and Vedangas; tell me, what should one do to achieve salvation?’”
“The serpent replied, ‘O scion of the Bharata’s race, my belief is that the man who bestows alms on proper objects, speaks kind words and tells the truth and abstains from doing injury to any creature goes to heaven.’
“The serpent replied, ‘O descendant of the Bharata clan, I believe that the person who gives charity to the right causes, speaks kindly, tells the truth, and avoids causing harm to any living being goes to heaven.’”
“Yudhishthira enquired, ‘Which, O snake, is the higher of the two, truth or alms-giving? Tell me also the greater or less importance of kind behaviour and of doing injury to no creature.’
“Yudhishthira asked, ‘Which, O snake, is greater, truth or charity? Also tell me how kindness compares to harm against any creature.’”
“The snake replied, ‘The relative merits of these virtues, truth and alms-giving, kind speech and abstention from injury to any creature, are known (measured) by their objective gravity (utility). Truth is (sometimes) more praiseworthy than some acts of charity; some of the latter again are more commendable than true speech. Similarly, O mighty king, and lord of the earth, abstention from doing injury to any creature is seen to be important than good speech and vice-versa. Even so it is, O king, depending on effects. And now, if thou hast anything else to ask, say it all, I shall enlighten thee!’ Yudhishthira said, ‘Tell me, O snake, how the incorporal being’s translation to heaven, its perception by the senses and its enjoyment of the immutable fruits of its actions (here below), can be comprehended.’ The snake replied, ‘By his own acts, man is seen to attain to one of the three conditions of human existence, of heavenly life, or of birth in the lower animal kingdom. Among these, the man who is not slothful, who injures no one and who is endowed with charity and other virtues, goes to heaven, after leaving this world of men. By doing the very contrary, O king, people are again born as men or as lower animals. O my son, it is particularly said in this connection, that the man who is swayed by anger and lust and who is given to avarice and malice falls away from his human state and is born again as a lower animal, and the lower animals too are ordained to be transformed into the human state; and the cow, the horse and other animals are observed to attain to even the divine state.‘43 O my son, the sentient being, reaping the fruits of his actions, thus transmigrates through these conditions; but the regenerate and wise man reposes his soul in the everlasting Supreme Spirit. The embodied spirit, enchained by destiny and reaping the fruits of its own actions, thus undergoes birth after birth but he that has lost touch of his actions, is conscious of the immutable destiny of all born beings.44
“The snake replied, ‘The relative value of these qualities—truth and giving, kind words and not harming any creature—can be judged by their practical importance. Sometimes, honesty is more admirable than some charitable acts, while other charitable acts are even more commendable than telling the truth. Similarly, O great king and ruler of the land, not causing harm to any creature is often seen as more significant than speaking kindly, and vice versa. It all depends on the outcomes. Now, if you have anything else you want to ask, go ahead, and I will enlighten you!’ Yudhishthira said, ‘Tell me, O snake, how can we understand the transition of a non-physical being to heaven, its sensory perceptions, and its enjoyment of the unchanging results of its actions down here?’ The snake replied, ‘Through their own actions, people come to experience one of three states: human existence, heavenly life, or being born into the animal kingdom. Among these, a person who is diligent, harms no one, and possesses charity and other virtues will go to heaven after leaving this human world. Conversely, those who do the opposite are reborn as humans or as lower animals. O my son, it is particularly said that a person who is controlled by anger and desire, and who is greedy and malicious, falls from their human state and is born again as a lower animal. However, the lower animals can also evolve back into human form; cows, horses, and other animals can even reach a divine state. O my son, the conscious being, experiencing the results of their actions, thus goes through these states; but the enlightened and wise person rests their soul in the eternal Supreme Spirit. The embodied spirit, bound by fate and experiencing the results of its own actions, goes through birth after birth, but one who is aware of their actions understands the unchangeable fate of all beings.’”
“Yudhishthira asked, ‘O snake, tell me truly and without confusion how that dissociated spirit becomes cognisant of sound, touch, form, flavour, and taste. O great-minded one, dost thou not perceive them, simultaneously by the senses? Do thou, O best of snakes, answer all these queries!’ The snake replied, ‘O long-lived one, the thing called Atman (spirit), betaking itself to corporeal tenement and manifesting itself through the organs of sense, becomes duly cognisant of perceptible objects. O prince of Bharata’s race, know that the senses, the mind, and the intellect, assisting the soul in its perception of objects, are called Karanas. O my son, the eternal spirit, going out of its sphere, and aided by the mind, acting through the senses, the receptacles of all perceptions, successively perceives these things (sound, form, flavour, &c). O most valiant of men, the mind of living creatures is the cause of all perception, and, therefore, it cannot be cognisant of more than one thing at a time. That spirit, O foremost of men, betaking itself to the space between the eyebrows, sends the high and low intellect to different objects. What the Yogins perceive after the action of the intelligent principle by that is manifested the action of the soul.’
“Yudhishthira asked, ‘O serpent, please tell me clearly and without confusion how that separated spirit becomes aware of sound, touch, form, flavor, and taste. O wise one, don’t you see them all at once through the senses? Please, O best of snakes, answer all these questions!’ The snake replied, ‘O long-lived one, what we call Atman (spirit), when it connects with a physical body and expresses itself through the sense organs, becomes aware of the things we can perceive. O prince of the Bharata lineage, understand that the senses, the mind, and the intellect, which assist the soul in perceiving objects, are called Karanas. O my son, the eternal spirit, leaving its usual domain and aided by the mind, uses the senses, which are the means of all perceptions, to become aware of these things (sound, form, flavor, etc.). O most courageous of men, the mind of living beings is responsible for all perception, and thus, it can only be aware of one thing at a time. That spirit, O greatest of men, focused between the eyebrows, directs the higher and lower intellects toward different objects. What the Yogins perceive after the activity of the intelligent principle is what manifests the action of the soul.’”
“Yudhishthira said, ‘Tell me the distinguishing characteristics of the mind and the intellect. The knowledge of it is ordained as the chief duty of persons meditating on the Supreme Spirit.’
“Yudhishthira said, ‘Tell me the key differences between the mind and the intellect. Understanding this is considered the main duty of those who meditate on the Supreme Spirit.’”
“The snake replied, ‘Through illusion, the soul becomes subservient to the intellect. The intellect, though known to be subservient to the soul, becomes (then) the director of the latter. The intellect is brought into play by acts of perception; the mind is self-existent. The Intellect does not cause the sensation (as of pain, pleasure, &c), but the mind does. This, my son, is the difference between the mind and the intellect. You too are learned in this matter, what is your opinion?’
“The snake replied, ‘Through illusion, the soul becomes subordinate to the intellect. The intellect, although recognized as subordinate to the soul, then takes the lead. The intellect is triggered by acts of perception; the mind exists on its own. The intellect doesn’t cause sensations like pain or pleasure, but the mind does. This, my son, is the difference between the mind and the intellect. You’re knowledgeable about this too; what’s your opinion?’”
“Yudhishthira said, ‘O most intelligent one, you have fine intelligence and you know all that is fit to be known. Why do you ask me that question? You knew all and you performed such wonderful deeds and you lived in heaven. How could then illusion overpower you? Great is my doubt on this point.’ The snake replied, ‘Prosperity intoxicates even the wise and valiant men. Those who live in luxury, (soon) lose their reason. So, I too, O Yudhishthira, overpowered by the infatuation of prosperity, have fallen from my high state and having recovered my self-consciousness, am enlightening thee thus! O victorious king, thou hast done me a good turn. By conversing with thy pious self, my painful curse has been expiated. In days of yore, while I used to sojourn in heaven in a celestial chariot, revelling in my pride, I did not think of anything else, I used to exact tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas and all other dwellers of the three worlds. O lord of earth, such was the spell of my eyes, that on whatever creature, I fixed them, I instantly destroyed his power. Thousands of Brahmarshis used to draw my chariot. The delinquency, O king, was the cause of my fall from my high prosperity. Among them, Agastya was one day drawing my conveyance, and my feet came in contact with his body; Agastya then pronounced (this curse) on me, in anger, ‘Ruin seize thee, do thou become a snake.’ So, losing my glory, I fell down from that excellent car and while falling, I beheld myself turned into a snake, with head downwards. I thus implored that Brahmana, ‘May this curse be extinguished, O adorable one! You ought to forgive one who has been so foolish from infatuation.’ Then he kindly told me this, as I was being hurled down (from heaven), “The virtuous king Yudhishthira will save thee from this curse, and when, O king, horrible sin of pride will be extinguished in thee; thou shalt attain salvation.’ And I was struck with wonder on seeing (this) power of his austere virtues; and therefore, have I questioned thee about the attributes of the Supreme Spirit and of Brahmanas. Truth, charity, self-restraint, penance, abstention from doing injury to any creature, and constancy in virtue, these, O king, and not his race of family connections, are the means, by which a man must always secure salvation. May this brother of thine, the mighty Bhimasena, meet with good luck and may happiness abide with thee! I must go to Heaven again.’”
Yudhishthira said, “O wise one, you have great intelligence and you know everything that needs to be known. Why do you ask me that question? You knew everything, did amazing things, and lived in heaven. How could illusion have taken over you? I'm really doubtful about this.” The snake replied, “Success can intoxicate even the smartest and bravest people. Those who live in luxury often lose their sense. So, I too, O Yudhishthira, overwhelmed by the allure of success, have fallen from my high position, and now that I've regained my self-awareness, I'm here to enlighten you! O victorious king, you've done me a great favor. By talking to your virtuous self, I've relieved my painful curse. Long ago, while I was in heaven riding a celestial chariot, basking in my pride, I didn’t think about anything else; I demanded tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas, and all other beings of the three worlds. O lord of the earth, such was the power of my gaze that whatever creature I looked at, I instantly destroyed its strength. Thousands of Brahmarshis were pulling my chariot. My wrongdoing, O king, caused my fall from my great fortune. One day, Agastya was pulling my chariot, and my feet touched his body; in anger, Agastya then cursed me, saying, ‘May you be ruined, and may you become a snake.’ So, losing my glory, I fell from that amazing chariot and, while falling, I saw myself turned into a snake, head downwards. I implored that Brahmana, ‘Please let this curse be lifted, O revered one! You should forgive someone who was so foolish due to infatuation.’ Then he kindly told me, as I was being cast down, ‘The virtuous king Yudhishthira will save you from this curse, and when, O king, the terrible sin of pride is erased in you; you will achieve salvation.’ I was struck with amazement to see the power of his virtues; that’s why I have asked you about the qualities of the Supreme Spirit and of Brahmanas. Truth, charity, self-control, penance, abstaining from harming any living being, and steadfastness in virtue—these, O king, and not one’s lineage or family ties, are the means through which a person must always secure salvation. May your brother, the mighty Bhimasena, find good fortune, and may happiness be with you! I must return to Heaven now.”
Vaisampayana continued, “So saying, that king, Nahusha, quitted his serpentine form, and assuming his celestial shape he went back to Heaven. The glorious and pious Yudhishthira, too, returned to his hermitage with Dhaumya and his brother Bhima. Then the virtuous Yudhishthira narrated all that, in detail, to the Brahmanas who had assembled (there). On hearing that, his three brothers and all the Brahmanas and the renowned Draupadi too were covered with shame. And all those excellent Brahmanas desiring the welfare of the Pandavas, admonished Bhima for his foolhardiness, telling him not to attempt such things again, and the Pandavas too were greatly pleased at seeing the mighty Bhima out of danger, and continued to live there pleasantly.”
Vaisampayana continued, “After saying this, King Nahusha shed his serpent form and transformed back into his celestial shape before returning to Heaven. The noble and righteous Yudhishthira also went back to his hermitage with Dhaumya and his brother Bhima. Then, the virtuous Yudhishthira shared everything in detail with the gathered Brahmanas. Upon hearing this, his three brothers, all the Brahmanas, and the renowned Draupadi felt embarrassed. The excellent Brahmanas, wishing well for the Pandavas, scolded Bhima for his reckless behavior, advising him not to do such things again. The Pandavas were very relieved to see the mighty Bhima safe and continued to live there happily.”
SECTION CLXXXI
(Markandeya-Samasya Parva)
Vaisampayana said, “While they were dwelling at that place, there set in the season of the rains, the season that puts an end to the hot weather and is delightful to all animated beings. Then the black clouds, rumbling loudly, and covering the heavens and the cardinal points, ceaselessly rained during day and night. These clouds, counted by hundreds and by thousands, looked like domes in the rainy season. From the earth disappeared the effulgence of the sun; its place was taken by the stainless lustre of the lightning; the earth became delightful to all, being overgrown with grass, with gnats and reptiles in their joy; it was bathed with rain and possessed with calm. When the waters had covered all, it could not be known whether the ground was at all even or uneven;—whether there were rivers or trees or hills. At the end of the hot season, the rivers added beauty to the woods being themselves full of agitated waters, flowing with great force and resembling serpents in the hissing sound they made. The boars, the stags and the birds, while the rain was falling upon them began to utter sounds of various kinds which could be heard within the forest tracts. The chatakas, the peacocks and the host of male Kohilas and the excited frogs, all ran about in joy. Thus while the Pandavas were roaming about in the deserts and sandy tracts, the happy season of rain, so various in aspect and resounding with clouds passed away. Then set in the season of autumn, thronged with ganders and cranes and full of joy; then the forest tracts were overrun with grass; the river turned limpid; the firmament and stars shone brightly., And the autumn, thronged with beasts and birds, was joyous and pleasant for the magnanimous sons of Pandu. Then were seen nights, that were free from dust and cool with clouds and beautified by myriads of planets and stars and the moon. And they beheld rivers and ponds, adorned with lilies and white lotuses, full of cool and pleasant water. And while roving by the river Saraswati whose banks resembled the firmament itself and were overgrown with canes, and as such abounded in sacred baths, their joy was great. And those heroes who wielded powerful bows, were specially glad to see the pleasant river Saraswati, with its limpid waters full to the brim. And, O Janamejaya, the holiest night, that of the full moon in the month of Kartika in the season of autumn, was spent by them while dwelling there! And the sons of Pandu, the best of the descendants of Bharata, spent that auspicious juncture with righteous and magnanimous saints devoted to penance. And as soon as the dark fortnight set in immediately after, the sons of Pandu entered the forest named the Kamyaka, accompanied by Dhananjaya and their charioteers and cooks.”
Vaisampayana said, “While they were staying there, the rainy season started, marking the end of the hot weather and bringing joy to all living creatures. Thick black clouds roared loudly, covering the sky and all directions, pouring rain day and night. These clouds, in the hundreds and thousands, resembling domes during the rainy season. The bright light of the sun vanished from the earth; it was replaced by the pure brilliance of lightning; the land became lovely, covered in grass, full of joyful insects and reptiles; it was drenched in rain and tranquil. When the waters rose high, it was impossible to tell if the ground was flat or uneven—whether there were rivers, trees, or hills. At the end of the hot season, the rivers enhanced the beauty of the forests, full of rushing waters, flowing powerfully and sounding like hissing serpents. The wild boars, stags, and birds, while the rain fell on them, began to make various sounds that echoed through the forest. The chatakas, peacocks, and the multitude of male Kohilas, along with the excited frogs, moved about joyfully. Thus, while the Pandavas wandered through the deserts and sandy areas, the lively rainy season, diverse in appearance and filled with the sound of thunder, came to an end. Then autumn arrived, bustling with geese and cranes and filled with happiness; the forests became lush with grass; the rivers became clear; the sky and stars shone brightly. Autumn, filled with animals and birds, was joyful and pleasant for the noble sons of Pandu. They experienced nights that were dust-free, cool with clouds, and adorned with countless stars and the moon. They saw rivers and ponds decorated with lilies and white lotuses, full of refreshing water. While wandering by the Saraswati River, whose banks were as beautiful as the night sky and covered in reeds that provided sacred bathing areas, their happiness was immense. Those heroes, skilled in using powerful bows, were especially pleased to see the delightful Saraswati River, flowing abundantly with clear water. And, O Janamejaya, the most sacred night, the full moon night of the Kartika month during autumn, was spent by them while staying there! The sons of Pandu, the finest descendants of Bharata, enjoyed that auspicious moment with righteous and noble saints devoted to penance. As soon as the dark fortnight began right after, the sons of Pandu entered the Kamyaka forest, accompanied by Dhananjaya, their charioteers, and cooks.”
SECTION CLXXXII
Vaisampayana said, “O son of Kuru, they, Yudhishthira and others, having reached the forest of Kamyaka, were, hospitably received by hosts of saints and they lived together with Krishna. And while the sons of Pandu were dwelling in security in that place, many Brahmanas came to wait upon them. And a certain Brahmana said, ‘He the beloved friend of Arjuna, of powerful arms and possessed of self control, descendant of Sura, of a lofty intellect, will come, for, O ye foremost of the descendants of Kuru, Hari knows that ye have arrived here. For, Hari has always a longing for your sight and always seeks your welfare. And Markandeya, who lived very many years devoted to great austerities, given to study and penance, will erelong come and meet you.’ And the very moment that he was uttering these words, there was beheld Krishna, coming thitherward upon a car unto which were yoked the horses Saivya and Sugriva,—he the best of those that ride on cars, accompanied by Satyabhama, is like Indra by Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to see those most righteous of the descendants of Kuru. And the sagacious Krishna, having alighted from the car, prostrated himself, with pleasure in his heart, before the virtuous king, in the prescribed way, and also before Bhima, that foremost of powerful men. And he paid his respects to Dhaumya, while the twin brothers prostrated themselves to him. And he embraced Arjuna of the curly hair; and spoke words of solace to the daughter of Drupada. And the descendant of the chief of the Dasaraha tribe, that chastiser of foes, when he saw the beloved Arjuna come near him, having seen him after a length of time, clasped him again and again. And so too Satyabhama also, the beloved consort of Krishna, embraced the daughter of Drupada, the beloved wife of the sons of Pandu. Then these sons of Pandu, accompanied by their wife and priests, paid their respects to Krishna, whose eyes resembled the white lotus and surrounded him on all sides. And Krishna, when united with Arjuna, the son of Pritha, the winner of riches and the terror of the demons assumed a beauty comparable to that of Siva, the magnanimous lord of all created beings, when he, the mighty lord, is united with Kartikeya (his son). And Arjuna, who bore a circlet of crowns on his head, gave an account of what had happened to him in the forest to Krishna, the elder brother of Gada. And Arjuna asked, saying, ‘How is Subhadra, and her son Abhimanyu?’ And Krishna, the slayer of Madhu, having paid his respects in the prescribed form to the son of Pritha, and to the priest, and seating himself with them there, spoke to king Yudhishthira, in words of praise. And he said, ‘O king, Virtue is preferable to the winning of kingdoms; it is, in fact, practice of austerities! By you who have obeyed with truth and candour what your duty prescribed, have been won both this world and that to come! First you have studied, while performing religious duties; having acquired in a suitable way the whole science of arms, having won wealth by pursuing the methods prescribed for the military caste, you have celebrated all the time-honoured sacrificial rites. You take no delight in sensual pleasures; you do not act, O lord of men, from motives of enjoyment, nor do you swerve from virtue from greed of riches; it is for this, you have been named the Virtuous King, O son of Pritha! Having won kingdoms and riches and means of enjoyment, your best delight has been charity and truth and practice of austerities, O King, and faith and meditation and forbearance and patience! When the population of Kuru-jangala beheld Krishna outraged in the assembly hall, who but yourself could brook that conduct, O Pandu’s son, which was so repugnant both to virtue and usage? No doubt, you will, before long, rule over men in a praiseworthy way, all your desires being fulfilled. Here are we prepared to chastise the Kurus, as soon as the stipulation made by you is fully performed! And Krishna, the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and Yudhishthira, and the twins and Krishna, ‘How fortunate that by your blessing Arjuna the bearer of the coronet, has arrived after having acquired the science of arms!” And Krishna, the leader of the Dasarha tribe, accompanied by friends, likewise spoke to Krishna, the daughter of Yajnasena, saying, ‘How fortunate that you are united, safe and secure, with Arjuna, the winner of riches!’ And Krishna also said, ‘O Krishna, O daughter of Yajnasena, those sons of yours, are devoted to the study of the science of arms, are well-behaved and conduct themselves on the pattern, O Krishna, of their righteous friends. Your father and your uterine brothers proffer them a kingdom and territories; but the boys find no joy in the house of Drupada, or in that of their maternal uncles. Safely proceeding to the land of the Anartas, they take the greatest delight in the study of the science of arms. Your sons enter the town of the Vrishnis and take an immediate liking to the people there. And as you would direct them to conduct themselves, or as the respected Kunti would do, so does Subhadra direct them in a watchful way. Perhaps, she is still more careful of them. And, O Krishna, as Rukmini’s son is the preceptor of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the preceptor and the refuge of your sons also! And a good preceptor, would unceasingly give them lessons in the wielding of maces and swords and bucklers, in missiles and in the arts of driving cars and of riding horses, being valiant. And he, the son of Rukmini, having bestowed a very good training upon them, and having taught them the art of using various weapons in a proper way, takes satisfaction at the valorous deeds of your sons, and of Abhimanyu. O daughter of Drupada! And when your son goes out, in pursuit of (out-door) sports, each one of them is followed thither by cars and horses and vehicles and elephants.’ And Krishna said to the virtuous king, Yudhishthira, The fighting men of the Dasarha tribe, and the Kukuras, and the Andhakas—let these, O king, place themselves at thy command—let them perform what thou desirest them. O lord of men, let the army of the tribe of Madhus, (resistless) like the wind, with their bows and led by Balarama whose weapon is the plough—let that army, equipped (for war), consisting of horsemen and foot soldiers and horses and cars and elephants, prepare to do your bidding. O son of Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful men, together with his followers and his hosts of friends to the path betaken by the lord of Saubha, the son of the Earth! You, O ruler of men, are welcome to stick to that stipulation which was made in the assembly-hall—but let the city of Hastina be made ready for you, when the hostile force has been slain by the soldiers of the Dasarha tribe! Having roamed at your pleasure in all those places where you may desire to go, having got rid of your grief and freed from all your sins—you will reach the city of Hastina—the well-known city situated in the midst of a fine territory!—Then the magnanimous king having been acquainted with the view, thus clearly set forth by Krishna that best of men, and, having applauded the same, and having deliberated, thus spoke with joined palms unto Kesava, ‘O Kesava, no doubt, thou art the refuge of the sons of Pandu; for the sons of Pandu have their protector in thee! When the time will come, there is no doubt that thou wilt do all the work just mentioned by thee; and even more than the same! As promised by us, we have spent all the twelve years in lonely forests. O Kesava, having in the prescribed way completed the period for living unrecognised, the sons of Pandu will take refuge in thee. This should be the intention of those that associate with thee, O Krishna! The sons of Pandu swerve not from the path of truth, for the sons of Pritha with their charity and their piety with their people and their wives and with their relations have their protector in thee!”
Vaisampayana said, “O son of Kuru, Yudhishthira and the others arrived at the Kamyaka forest, where they were warmly welcomed by many saints, and they lived there with Krishna. While the sons of Pandu were safe in that place, numerous Brahmanas came to serve them. One Brahmana stated, ‘The dear friend of Arjuna, strong and self-controlled, a descendant of Sura with great intellect, will come. O you noble descendants of Kuru, Hari knows you are here. He has always longed to see you and cares for your well-being. And Markandeya, who has devoted many years to austerities and study, will soon come and meet you.’ As he spoke these words, Krishna was seen approaching in a chariot drawn by the horses Saivya and Sugriva—he, the finest of charioteers, was accompanied by Satyabhama, resembling Indra with Sachi, the daughter of Pulaman. The son of Devaki came, eager to see the righteous descendants of Kuru. The wise Krishna, after getting down from the chariot, joyfully bowed before the virtuous king and also before Bhima, the greatest of strong men. He respected Dhaumya, while the twin brothers bowed down to him as well. He embraced Arjuna, with curly hair, and spoke comforting words to the daughter of Drupada. The descendant of the Dasaraha tribe, who punishes foes, when he saw his beloved Arjuna after a long time, hugged him repeatedly. Similarly, Satyabhama, Krishna's beloved wife, embraced the daughter of Drupada, the cherished wife of the sons of Pandu. The sons of Pandu, along with their wife and priests, honored Krishna, whose eyes resembled white lotuses, surrounding him from all sides. When Krishna was united with Arjuna, the son of Pritha, the richest and the fearsome to demons, he had a beauty that rivaled Siva, the generous lord of all beings, when he is united with Kartikeya, his son. Arjuna, adorned with a crown, told Krishna, the elder brother of Gada, about his experiences in the forest. Arjuna asked, ‘How is Subhadra, and her son Abhimanyu?’ Krishna, the slayer of Madhu, after paying his respects as required to the son of Pritha and to the priest, sat with them and spoke to King Yudhishthira with praise. He said, ‘O king, virtue is more important than gaining kingdoms; it is, in fact, the practice of austerities! Because you have dutifully followed what is right and true, you have secured both this world and the next! You have first studied while fulfilling your religious duties; having learned the entire science of arms properly, and gained wealth by following the military ways, you have performed all the traditional sacrificial rites. You do not indulge in sensual pleasures; you act not for enjoyment, nor do you stray from virtue for greed of wealth. For this, you are known as the Virtuous King, O son of Pritha! Having gained kingdoms, wealth, and means of enjoyment, your greatest joy has been in charity, truth, austerities, faith, meditation, forbearance, and patience! When the people of Kuru-jangala saw Krishna humiliated in the assembly hall, who but you, O Pandu’s son, could accept such conduct, which is so contrary to virtue and custom? Surely, you will soon rule over men honorably, with all your desires fulfilled. We are ready to punish the Kurus as soon as you fully fulfill the conditions you set! And Krishna, the best of the Dasarha tribe, then said to Dhaumya, Bhima, Yudhishthira, the twins, and Krishna, ‘How fortunate that with your blessing Arjuna, the bearer of the crown, has come back after mastering the science of arms!’ And Krishna, leader of the Dasarha tribe, also spoke to Krishna, daughter of Yajnasena, saying, ‘How fortunate you are to be united, safe and sound, with Arjuna, the one who brings riches!’ And Krishna added, ‘O Krishna, daughter of Yajnasena, your sons are devoted to studying arms, well-behaved and conduct themselves like their virtuous friends. Your father and your brothers offer them a kingdom and lands; but the boys find no joy in the house of Drupada or with their maternal uncles. They take great pleasure in learning the art of arms in the land of the Anartas. Your sons enter the city of the Vrishnis and quickly bond with the people there. As you would guide them or as Kunti would, so does Subhadra watch over them vigilantly. Perhaps, she is even more protective than others. And, O Krishna, as Rukmini’s son is the teacher of Aniruddha, Abhimanyu, Sunitha, and Bhanu, he is also the teacher and refuge of your sons! A good teacher continuously instructs them in mastery of maces, swords, shields, missiles, chariot driving, and horse riding, being brave. The son of Rukmini has provided thorough training to them, teaching them the proper way to use various weapons, deriving satisfaction from the courageous acts of your sons and Abhimanyu. O daughter of Drupada! When your son goes out for sports, each of them is followed by chariots, horses, vehicles, and elephants.’ And Krishna said to the virtuous king Yudhishthira, ‘The warriors of the Dasarha tribe, the Kukuras, and the Andhakas—let these, O king, place themselves at your command—let them do what you wish. O lord of men, let the army of the Madhus, fierce like the wind, with their bows and led by Balarama, who wields the plow, let that army, ready for battle, assemble to obey your orders. O son of Pandu! Drive Duryodhana, the son of Dhritarashtra, the worst of sinful men, along with his followers and friends, towards the path taken by the lord of Saubha, the son of the Earth! You, O ruler of men, are welcome to uphold the stipulation made in the assembly hall—but let the city of Hastina be prepared for you when the opposing forces are defeated by the soldiers of the Dasarha tribe! After wandering freely to any place you wish, shedding your grief and sins—you will arrive at the city of Hastina—the well-known city in a beautiful land! Then, the grand king, having heard Krishna, the best of men, state this clearly, and having praised it, deliberated, and spoke with joined palms to Kesava, ‘O Kesava, without doubt, you are the refuge of the sons of Pandu; for they have their protector in you! When the time comes, surely you will do all that you have mentioned and even more! As promised by us, we have spent all twelve years in lonely forests. O Kesava, having properly completed our time living incognito, the sons of Pandu will take refuge in you. This should be the intention of those who associate with you, O Krishna! The sons of Pandu do not stray from the path of truth, for the sons of Pritha, through their charity and piety along with their people, wives, and relatives, have their protector in you!’”
Vaisampayana said, ‘O descendant of Bharata, while Krishna, the descendant of the Vrishnis and the virtuous king, were thus talking, there appeared then the saint Markandeya, grown grey in the practise of penances. And he had seen many thousand years of life, was of a pious soul, and devoted to great austerities. Signs of old age he had none; and deathless he was, and endued with beauty and generous and many good qualities. And he looked like one only twenty-five years old. And when the aged saint, who had seen many thousand years of life, came, all the Brahamanas paid their respects to him and so did Krishna together with Pandu’s son. And when that wisest saint, thus honoured, took his seat in a friendly way, Krishna addressed him, in accordance with the views of the Brahmanas and of Pandu’s sons, thus,—
Vaisampayana said, “O descendant of Bharata, while Krishna, the descendant of the Vrishnis and the righteous king, were talking, the saint Markandeya appeared, aged from his years of penance. He had lived for many thousands of years, was a pious soul, and dedicated to severe austerities. He showed no signs of old age; he was immortal, blessed with beauty, generosity, and many good qualities. He looked as if he were only twenty-five years old. When the venerable saint, who had lived for thousands of years, arrived, all the Brahmanas honored him, as did Krishna along with Pandu’s son. When that wise saint, thus respected, took his seat amicably, Krishna addressed him, in accordance with the views of the Brahmanas and Pandu’s sons, saying,—”
“The sons of Pandu, and the Brahmanas assembled here, and the daughter of Drupada, and Satyabhama, likewise myself, are all anxious to hear your most excellent words, O Markandeya! Propound to us the holy stories of events of bygone times, and the eternal rules of righteous conduct by which are guided kings and women and saints!”
“The sons of Pandu, the Brahmins gathered here, the daughter of Drupada, Satyabhama, and I are all eager to hear your wise words, O Markandeya! Please share with us the sacred stories of past events and the timeless principles of righteous behavior that guide kings, women, and saints!”
Vaisampayana continued, “When they had all taken their seats, Narada also, the divine saint, of purified soul, came on a visit to Pandu’s sons. Him also, then, of great soul, all those foremost men of superior intellect, honoured in the prescribed form, by offering water to wash his feet, and the well-known oblation called the Arghya. Then the godlike saint, Narada, learning that they were about to hear the speech of Markandeya, expressed his assent to the arrangement. And he, the deathless, knowing what would be opportune, said smilingly, ‘O saint of the Brahmana caste, speak what you were about to say unto the sons of Pandu!’ Thus addressed, Markandeya, devoted to great austerities, replied, ‘Wait a moment. A great deal will be narrated.’ Thus addressed, the sons of Pandu, together with those twice-born ones, waited a moment, looking at that great saint, (bright) as the mid-day sun.”
Vaisampayana continued, “Once everyone had taken their seats, Narada, the divine sage with a pure soul, came to visit Pandu’s sons. They honored him, a man of great spirit, as was the custom, by offering water to wash his feet and the well-known offering called the Arghya. Then, the godlike sage Narada, upon learning that they were about to hear Markandeya's speech, agreed to the plan. Knowing the right moment, he said with a smile, ‘O holy sage of the Brahmana caste, please share what you were going to say to the sons of Pandu!’ In response, Markandeya, who practiced great austerities, replied, ‘Just a moment. There’s a lot to share.’ So, the sons of Pandu, along with those twice-born, waited a moment, gazing at the great sage, who shone like the midday sun.”
Vaisampayana continued, “Pandu’s son, the king of the Kuru tribe, having observed that the great saint as willing to speak, questioned him with a view to suggesting topics to speak upon, saying, ‘You who are ancient (in years), know the deeds of gods and demons, and illustrious saints, and of all the royal ones. We consider you as worthy of being worshipped and honoured; and we have long yearned after your company. And here is this son of Devaki, Krishna, who has come to us on a visit. Verily, when I look at myself, fallen away from happiness, and when I contemplate the sons of Dhritarashtra, of evil life, flourishing in every way, the idea arises in me that it is man who does all acts, good or bad, and that it is he that enjoys the fruit the acts bring forth. How then is god the agent? And, O best of those that are proficient in the knowledge of God, how is it that men’s actions follow them? Is it in this world? Or is it in some subsequent existence? And, O best of righteous men among the twice-born, in what way is an embodied animated being joined by his good and evil deeds that seek him out? Is it after death? Or is it in this world? And, O descendant of Bhrigu, is what we experience in this world the result of the acts of this very life? Or will the acts of this life bear fruit in the world to come? And where do the actions of an animated being who is dead find their resting place?”
Vaisampayana continued, “Pandu’s son, the king of the Kuru tribe, noticing that the great saint was ready to speak, asked him to suggest topics for discussion, saying, ‘You, who are ancient in years, know the deeds of gods and demons, and renowned saints, and all the kings. We honor and worship you; we have longed for your company. And here is Krishna, the son of Devaki, who has come to visit us. Truly, when I reflect on my own state, fallen away from happiness, and think about the sons of Dhritarashtra, who live wickedly and thrive in every way, I realize that it is humans who perform all actions, good or bad, and enjoy their results. How, then, is God the agent? And, O best among those knowledgeable about God, how do people’s actions follow them? Is it in this life? Or in another existence? And, O noble one among the twice-born, how is an embodied being connected to their good and bad deeds that pursue them? Is it after death? Or in this life? And, O descendant of Bhrigu, is what we experience in this world the outcome of deeds from this life alone? Or will the actions of this life yield results in the next world? And where do the actions of a deceased being find their resolution?”
“Markandeya said, ‘O best of those that can speak, this question befits thee, and is just what it should be? Thou knowest all that there is to know. But thou art asking this question, simply for the sake of form. Here I shall answer thee: listen to me with an attentive mind, as to how in this world and in that to come, a man experienceth happiness and misery. The lord of born beings, himself sprung first of all, created, for all embodied beings, bodies which were stainless, pure, and obedient to virtuous impulses, O wisest of the descendants of Kuru! The ancient men had all their desires fulfilled, were given to praiseworthy courses of life, were speakers of truth, godly and pure. All were equal to the gods, could ascend to the sky at their pleasure, and could come back again; and all went about at their pleasure. And they had their death and their life also under their own control; and they had few sufferings; had no fear; and had their wishes fulfilled; and they were free from trouble; could visit the gods and the magnanimous saints; knew by heart all righteous rules; were self-controlled and free from envy. And they lived many thousand years; and had many thousand sons. Then in course of time they came to be restricted to walking solely on the surface of the earth, overpowered by lust and wrath, dependent for subsistence upon falsehood and trick, overwhelmed by greed and senselessness. Then those wicked men, when disembodied, on account of their unrighteous and unblessed deeds, went to hell in a crooked way. Again and again, they were grilled, and, again and again they began to drag their miserable existence in this wonderful world. And their desires were unfulfilled, the objects unaccomplished, and their knowledge became unavailing. And their senses were paralysed and they became apprehensive of everything and the cause of other people’s sufferings. And they were generally marked by wicked deeds, and born in low families; they became wicked and afflicted with diseases, and the terror of others. And they became short-lived and sinful and they reaped the fruit of their terrible deeds. And coveting everything, they became godless and indifferent in mind, O son of Kunti! The destiny of every creature after death is determined by his acts in this world. Thou hast asked me where this treasure of acts of the sage and the ignorant remain, and where they enjoy the fruit of their good and evil deeds! Do thou listen to the regulations on this subject! Man with his subtle original body created by God lays up a great store of virtue and vice. After death he quits his frail (outer) body and is immediately born again in another order of beings. He never remains non-existent for a single moment. In his new life his actions follow him invariably as shadow and, fructifying, makes his destiny happy or miserable. The wise man, by his spiritual insight, knows all creatures to be bound to an immutable destiny by the destroyer and incapable of resisting the fruition of his actions in good or evil fortune. This, O Yudhishthira, is the doom of all creatures steeped in spiritual ignorance. Do thou now hear of the perfect way attained by men of high spiritual perception! Such men are of high ascetic virtue and are versed in all profane and holy writ, diligent in performing their religious obligations and devoted to truth. And they pay due homage to their preceptors and superiors and practise Yoga, are forgiving, continent and energetic and pious and are generally endowed with every virtue. By the conquest of the passions, they are subdued in mind; by practising yoga they become free from disease, fear and sorrow; they are not troubled (in mind). In course of birth, mature or immature, or while ensconced in the womb, in every condition, they with spiritual eyes recognize the relation of their soul to the supreme Spirit. Those great-minded Rishis of positive and intuitive knowledge passing through this arena of actions, return again to the abode of the celestials. Men, O king, attain what they have in consequence of the grace of the gods of Destiny or of their own actions. Do thou not think otherwise. O Yudhishthira, I regard that as the highest good which is regarded so in this world. Some attain happiness in this world, but not in the next; others do so in the next, but not in this. Some, again, attain happiness in this as well as in the next world; and others neither here nor in the next world. Those that have immense wealth, shine every day with well-decorated persons. O slayer of mighty foes, being addicted to carnal pleasures, they enjoy happiness only in this world, but not in the next. But those who are engaged in spiritual meditations and the study of the Vedas, who are diligent in asceticism, and who impair the vigour of their bodies by performing their duties, who have subdued their passions, and who refrain from killing any animated being, those men, O slayer of thy enemies, attain happiness in the next world, but not in this! Those who first live a pious life, and virtuously acquire wealth in due time and then marry and perform sacrifices, attain bliss both in this and the next world. Those foolish men again who do not acquire knowledge, nor are engaged in asceticism or charity or increasing their species; or in encompassing the pleasures and enjoyments of this world, attain bliss neither in this nor in the next world. But all of you are proficient in knowledge and possessed of great power and strength and celestial vigour. For the extermination (of the wicked) and for serving the purposes of the gods, ye have come from the other world and have taken your birth in this! Ye, who are so valiant, and engaged in asceticism, self-restraining exercises, and religious ordinances, and fond of exertion, after having performed great deeds and gratified the gods and Rishis and the Pitris, ye will at last in due course attain by your own acts the supreme region—the abode of all virtuous men! O ornament of Kuru’s race, may no doubts cross thy mind on account of these thy sufferings, for this affliction is for thy good!”
“Markandeya said, ‘O best of speakers, this question is fitting for you. You know everything there is to know. But you’re asking just for the sake of form. Here, let me answer you: listen carefully as I explain how in this world and the next, a person experiences happiness and misery. The creator of all beings, who came into existence first, created pure, virtuous bodies for all embodied beings, O wisest of Kuru’s descendants! The ancient people had all their desires fulfilled, lived virtuous lives, spoke the truth, and were godly and pure. They were equal to the gods, could ascend to the sky at will, and return whenever they chose; they roamed freely. They had control over their own death and life, faced little suffering, felt no fear, had their wishes granted, and lived without trouble. They could visit the gods and revered saints, knew all righteous rules by heart, were self-disciplined and free of envy. They lived for thousands of years and had numerous children. Over time, they became restricted to walking only on the earth's surface, overwhelmed by lust and anger, reliant on deceit and trickery for sustenance, consumed by greed and ignorance. Those wicked individuals, after their bodies died, ended up in hell due to their unrighteous deeds. Again and again, they faced suffering and began to drag their miserable existence in this extraordinary world. Their desires were unfulfilled, their goals unmet, and their knowledge rendered useless. Their senses were dulled, and they became fearful of everything, causing suffering to others. Marked by their evil deeds, they were born into lowly families; they became sinful and plagued by diseases, feared by all. They lived short lives, reaping the consequences of their terrible actions. In their greed, they became indifferent and godless, O son of Kunti! A creature's fate after death is determined by their actions in this world. You’ve asked where the deeds of the wise and the ignorant are stored and where they experience the results of their good and evil actions! Listen to the rules regarding this! A person, with their subtle original body created by God, builds up a store of virtue and vice. After death, they leave their fragile outer body and are immediately reborn into another form of existence. They never exist in non-being for a single moment. In their new life, their actions follow them like a shadow, leading to either happiness or misery based on those actions. The wise person understands that all creatures are bound to an unchangeable fate by the destroyer and cannot resist the consequences of their good or bad actions. This, O Yudhishthira, is the fate of all creatures trapped in spiritual ignorance. Now hear about the path perfected by spiritually enlightened individuals! Such individuals possess great ascetic virtue and are knowledgeable in both secular and sacred texts, diligent in their religious duties, and devoted to truth. They show respect to their teachers and elders, practice Yoga, are forgiving, disciplined, energetic, and generally embody every virtue. By conquering their passions, they control their minds; through practicing yoga, they free themselves from disease, fear, and sorrow; they remain mentally undisturbed. In every state of life—whether mature or immature, or while in the womb—they perceive the connection between their soul and the supreme Spirit. These great Rishis, with their positive and intuitive knowledge, navigate this realm of actions and return to the celestial abode. People, O king, achieve their outcomes due to the grace of the gods of Destiny or their own actions. Do not think otherwise. O Yudhishthira, I consider as the highest good what is regarded as such in this world. Some attain happiness here but not in the next; others find it in the next but not here. Some achieve happiness in both worlds while others find none in either. Those with immense wealth bask in daily admiration from beautifully adorned individuals. O slayer of mighty foes, indulging in carnal pleasures, they experience happiness only in this world, not in the next. However, those who engage in spiritual practices and studies of the Vedas, diligently pursuing asceticism, wearing down their bodies through duty, subduing their desires, and refraining from harming any living beings attain happiness in the next world, but not in this! Those who live piously, acquire wealth properly, marry, and perform sacrifices experience bliss both here and in the next world. Meanwhile, foolish individuals who do not seek knowledge, avoid asceticism, lack charity, and fail to enhance their lineage, or chase only worldly pleasures, achieve no bliss in either world. But all of you are knowledgeable and possess great power and divine energy. For the destruction of the wicked and to serve the purposes of the gods, you have come from another realm and taken birth here! You, who are brave and engaged in ascetic practices, self-discipline, and religious duties, will ultimately attain the highest realm—the home of all virtuous beings—by your actions! O ornament of Kuru’s lineage, let no doubts disturb your mind because of your suffering; this adversity is for your ultimate good!’”
SECTION CLXXXIII
Vaisampayana continued,—“The sons of Pandu said to the high-souled Markandeya, ‘We long to hear of the greatness of the Brahmanas Do thou tell us of it!’ Thus asked, the revered Markandeya, of austere virtue and high spiritual energy, and proficient in all departments of knowledge, replied, ‘A strong-limbed, handsome young prince of the race of the Haihayas, a conqueror of hostile cities, (once) went out hunting. And (while) roaming in the wilderness of big trees and thickets of grass, he saw, at no great distance from him, a Muni with the skin of a black antelope for his upper garment, and killed him for a deer. Pained at what he had done, and his senses paralysed with grief, he repaired to the presence of the more distinguished of the Haihaya chiefs. The louts-eyed prince related to them the particulars. On hearing the account, O my son, and beholding the body of the Muni who had subsisted on fruits and roots, they were sorely afflicted in mind. And they all set out enquiring here and there as they proceeded, as to whose son the Muni might be. And they soon after reached the hermitage of Arishtanemi, son of Kasyapa. And saluting that great Muni, so constant in austerity, they all remained standing, while the Muni, on his part, busied himself about their reception. And they said unto the illustrious Muni, ‘By a freak of destiny, we have ceased to merit thy welcome: indeed, we have killed a Brahmana!’ And the regenerate Rishi said to them, ‘How hath a Brahmana come to be killed by you, and say where may be he? Do ye all witness the power of my ascetic practices!’ And they, having related everything to him as it had happened went back, but found not the body of the dead Rishi on the spot (where they had left it). And having searched for him, they returned, ashamed and bereft of all perception, as in a dream. And then, O thou conqueror of hostile cities, the Muni Tarkshya, addressed them, saying, ‘Ye princes, can this be the Brahmana of your killing? This Brahmana, endowed with occult gifts from spiritual exercises, is, indeed, my son!’ Seeing that Rishi, O lord of the earth, they were struck with bewilderment. And they said, ‘What a marvel! How hath the dead come to life again? Is it the power of his austere virtue by which he hath revived again? We long to hear this, O Brahmana, if, indeed, it can be divulged?’ To them, he replied, ‘Death, O lords of men, hath no power over us! I shall tell ye the reason briefly and intelligibly. We perform our own sacred duties; therefore, have we no fear of death; we speak well of Brahmanas but never think any ill of them; therefore hath death no terror for us. Entertaining our guests with food and drink, and our dependants with plenty of food, we ourselves (then) partake of what is left; therefore we are not afraid of death. We are peaceful and austere and charitable and forbearing and fond of visiting sacred shrines, and we live in sacred places; therefore we have no fear of death. And we live in places inhabited by men who have great spiritual power; therefore hath death no terror for us. I have briefly told ye all! Return ye now all together, cured of all worldly vanity. Ye have no fear of sin!’ Saying amen, O foremost scion of Bharata’s race, and saluting the great Muni, all those princes joyously returned to their country.”
Vaisampayana continued, “The sons of Pandu told the noble Markandeya, ‘We want to hear about the greatness of the Brahmanas. Please share it with us!’ In response, the revered Markandeya, known for his strict self-discipline and high spiritual power, and skilled in all areas of knowledge, said, ‘A strong, handsome young prince from the Haihaya clan, a conqueror of enemy cities, once went hunting. While wandering in a wilderness of tall trees and dense grasses, he saw a Muni wearing a black antelope skin as his upper garment and mistook him for a deer, killing him. Stricken with remorse and overwhelmed by grief, he went to the presence of the more distinguished Haihaya chiefs. The prince told them what had happened. Hearing his story and seeing the body of the Muni, who lived on fruits and roots, they were deeply saddened. They set out to inquire where the Muni might have come from, and soon reached the hermitage of Arishtanemi, son of Kasyapa. They greeted that great sage, ever steadfast in his austerities, and stood waiting while he prepared to receive them. They said to the illustrious Muni, ‘By a twist of fate, we have lost the right to your welcome: we have killed a Brahmana!’ The holy Rishi asked them, ‘How did a Brahmana come to be killed by you, and where is he? Witness the power of my ascetic practices!’ After they explained everything as it happened, they returned but found the body of the dead Rishi was gone. They searched for him and came back, ashamed and in shock, like someone waking from a dream. Then, O you who conquer cities, the Muni Tarkshya spoke to them, saying, ‘Princes, is this the Brahmana you killed? This Brahmana, endowed with mystical powers from his spiritual practices, is indeed my son!’ Seeing that Rishi, O lord of the earth, they were filled with astonishment. They said, ‘What a miracle! How has the dead come back to life? Is it the power of his austerity that has revived him? We want to hear this, O Brahmana, if it can be explained!’ He replied to them, ‘Death, O lords of men, holds no power over us! Let me explain briefly and clearly. We perform our sacred duties, so we fear no death; we speak kindly of Brahmanas and never harbor any ill thoughts about them, which is why death doesn't scare us. We treat our guests with food and drink, and share what remains with our dependents; thus, we are not afraid of death. We are peaceful, austere, charitable, and forgiving, and we enjoy visiting sacred places; that is why we have no fear of death. We dwell among those with great spiritual power; hence, death has no terror for us. This is all I have briefly shared! Now, return together, free from worldly pride. You have nothing to fear from sin!’ Saying amen, O foremost descendant of Bharata’s lineage, and saluting the great Muni, all those princes happily returned to their land.”
SECTION CLXXXIV
“Markandeya continued, ‘Do ye again hear from me the glory of the Brahmanas! It is said that a royal sage of the name of Vainya was once engaged in performing the horse-sacrifice and that Atri desired to go to him for alms. But Atri subsequently gave up his desire of wealth, from religious scruples. After much thought he, of great power, became desirous of living in the woods, and, calling his wife and sons together, addressed them thus, ‘Let us attain the highly tranquil and complete fruition of our desires. May it, therefore, be agreeable to you to repair quickly to the forest for a life of great merit.’ His wife, arguing from motives of virtue also then said to him, ‘Hie thee to the illustrious prince Vainya, and beg of him vast riches! Asked by thee, that royal sage, engaged in sacrifice will give thee wealth. Having gone there, O regenerate Rishi, and received from him vast wealth, thou canst distribute it among thy sons and servants and then thou canst go whithersoever thou pleasest. This, indeed, is the higher virtue as instanced by men conversant with religion.’ Atri replied, ‘I am informed, O virtuous one, by the high-souled Gautama, that Vainya is a pious prince, devoted to the cause of truth; but there are Brahmanas (about his persons) who are jealous of me; and as Gautama hath told me this, I do not venture to go there, for (while) there, if I were to advise what is good and calculated to secure piety and the fulfilment of one’s desires, they would contradict me with words unproductive of any good. But I approve of any counsel and will go there; Vainya will give me kine and hoards of riches.’
Markandeya continued, “Do you hear again from me the greatness of the Brahmanas! It’s said that a royal sage named Vainya was engaged in performing a horse sacrifice, and Atri wanted to go to him to ask for alms. However, Atri later gave up his desire for wealth due to religious beliefs. After much consideration, he, being powerful, desired to live in the woods and called his wife and sons together. He said to them, ‘Let’s achieve the ultimate peace and complete fulfillment of our wishes. Therefore, let’s quickly go to the forest for a life filled with merit.’ His wife, reasoning from a place of virtue, then said to him, ‘Go to the distinguished prince Vainya and ask him for great riches! If you ask, that royal sage, who is engaged in sacrifice, will grant you wealth. After you go there, O noble Rishi, and receive from him a lot of wealth, you can distribute it among your sons and servants, and then you can go wherever you wish. This, indeed, is the higher virtue as shown by those knowledgeable about religion.’ Atri replied, ‘I have been informed, O virtuous one, by the noble Gautama, that Vainya is a pious prince, devoted to the cause of truth; but there are Brahmanas in his company who are envious of me; and since Gautama has told me this, I do not dare to go there, for if I were to suggest what is good and aimed at securing piety and fulfilling one’s desires, they would contradict me with words that won’t lead to any good. But I do approve of any advice and will go there; Vainya will give me cows and piles of riches.’”
“Markandeya continued, ‘So saying, he, of great ascetic merit, hastened to Vainya’s sacrifice and reaching the sacrificial altar and making his obeisance to the king and praising him with well-meaning speeches, he spoke these words, ‘Blessed art thou, O king! Ruling over the earth, thou art the foremost of sovereigns! The Munis praise thee, and besides thee there is none so versed in religious lore’! To him the Rishi Gautama, of great ascetic merit, then indignantly replied saying, ‘Atri, do not repeat this nonsense. (It seems) thou art not in thy proper senses. In this world of ours, Mahendra the lord of all created beings (alone) is the foremost of all sovereigns!’ Then, O, great prince, Atri said to Gautama, ‘As Indra, the lord of all creatures, ruleth over our destinies, so doth this king! Thou art mistaken. It is thou who hast lost thine senses from want of spiritual perception!’ Gautama replied, ‘I know I am not mistaken; it is thou who art labouring under a misconception in this matter. To secure the king’s countenance, thou art flattering him in (this) assembly of the people. Thou dost not know what the highest virtue, is nor dost thou feel the need for it. Thou art like a child steeped in ignorance, for what then hast thou become (so) old in years?’
“Markandeya continued, ‘Saying this, he, full of ascetic merit, rushed to Vainya’s sacrifice. When he reached the altar, he bowed to the king and praised him with sincere words, saying, ‘Blessed are you, O king! As you rule over the earth, you are the greatest of sovereigns! The wise praise you, and there is no one else as knowledgeable in religious teachings!’ The Rishi Gautama, filled with great ascetic merit, then angrily replied, saying, ‘Atri, don’t talk this nonsense. It seems you aren’t thinking clearly. In our world, Mahendra, the lord of all beings, alone is the greatest of all sovereigns!’ Then, O great prince, Atri said to Gautama, ‘Just as Indra, the lord of all creatures, governs our fates, so does this king! You are mistaken. It is you who has lost your senses due to a lack of spiritual insight!’ Gautama replied, ‘I know I am not mistaken; it is you who is misinterpreting this situation. To gain the king’s favor, you are flattering him in this public gathering. You don’t understand what the highest virtue is, nor do you recognize its importance. You are like a child lost in ignorance, so why are you so old in years?’”
“Markandeya continued, ‘While those two men were thus disputing in the presence of the Munis, who were engaged in Vainya’s sacrifice the latter enquired, ‘What is the matter with them, that maketh them talk so vociferously?’ Then the very pious Kasyapa learned in all religious lore, approaching the disputants asked them what was the matter. And then Gautama, addressing that assembly of great Munis said, ‘Listen, O great Brahmanas, to the point in dispute between us. Atri hath said that Vainya is the ruler of our destinies; great is our doubt on this point.’
“Markandeya continued, ‘While those two men were arguing in front of the Munis, who were involved in Vainya’s sacrifice, the latter asked, ‘What’s going on with them that makes them speak so loudly?’ Then the very devout Kasyapa, knowledgeable in all religious teachings, approached the disputants and asked them what the issue was. Gautama then addressed that assembly of great Munis and said, ‘Listen, O great Brahmanas, to the issue we’re debating. Atri claims that Vainya is the ruler of our destinies; we have significant doubts about this matter.’”
“Markandeya continued, ‘On hearing this, the great-mind Munis went instantly to Sanatkumara who was well versed in religion to clear their doubt. And then he of great ascetic merit, having heard the particulars from them addressed them these words full of religious meaning. And Sanatkumara said, ‘As fire assisted by the wind burneth down forests, so a Brahmana’s energy in union with a Kshatriya’s or a Kshatriya’s joined with a Brahmana’s destroyeth all enemies. The sovereign is the distinguished giver of laws and the protector of his subjects. He is (a protector of created beings) like Indra, (a propounder of morals) like Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the ruler of men’s destinies. Who does not think it proper to worship the individual of whom such terms as ‘preserver of created beings,’ ‘royal,’ ‘emperor,’ ‘Kshatriya’ (or saviour of the earth), ‘lord of earth’, ‘ruler of men’, are applied in praise? The king is (also) styled the prime cause (of social order, as being the promulgator of laws), ‘the virtuous in wars,’ (and therefore, preserver after peace), ‘the watchman,’ ‘the contented,’ ‘the lord,’ ‘the guide to salvation,’ ‘the easily victorious,’ ‘the Vishnu like,’ ‘of effective wrath,’ ‘the winner of battles’ and ‘the cherisher of the true religion.’ The Rishis, fearful of sin, entrusted (the temporal) power to the Kshatriyas. As among the gods in heaven the Sun dispelleth darkness by his effulgence, so doth the king completely root out sin from this earth. Therefore is the king’s greatness reduced from the evidences of the sacred books, and we are bound to pronounce for that side which hath spoken in favour of the king.’
Markandeya continued, "Upon hearing this, the wise sages immediately went to Sanatkumara, who was knowledgeable about religion, to clarify their doubts. After listening to their concerns, he addressed them with words full of spiritual significance. Sanatkumara said, 'Just as fire, fueled by the wind, burns down forests, a Brahmana's energy combined with a Kshatriya's, or a Kshatriya's combined with a Brahmana's, can destroy all enemies. The king is the ultimate lawgiver and protector of his people. He is like Indra, as a protector of living beings; like Sukra, as a moral guide; and like Vrihaspati, as a counselor, which is why he is also known as the ruler of men's fates. Who wouldn't see it as appropriate to worship someone referred to with titles like 'preserver of living beings,' 'royal,' 'emperor,' 'Kshatriya' (or savior of the Earth), 'lord of the Earth,' and 'ruler of men'? The king is also regarded as the primary force behind social order, as the one who enacts laws, 'the virtuous in battle,' (and thus a protector in times of peace), 'the guardian,' 'the contented one,' 'the lord,' 'the guide to salvation,' 'the easily victorious,' 'like Vishnu,' 'of effective wrath,' 'the conqueror of wars,' and 'the nurturer of true religion.' The seers, wary of sin, entrusted temporal power to the Kshatriyas. Just as the Sun banishes darkness in the heavens, the king completely eradicates sin from this earth. Hence, we uphold the view supported by the sacred texts that speaks positively of the king."
“Markandeya continued, ‘Then that illustrious prince, highly pleased with the victorious party, joyfully said to Atri, who had praised him erewhile. ‘O regenerate Rishi, thou hast made and styled me the greatest and most excellent of men here, and compared me to the gods; therefore, shall I give thee vast and various sorts of wealth. My impression is that thou art omniscient. I give thee, O well-dressed and well-adorned one, a hundred millions of gold coins and also ten bharas of gold. Then Atri, of high austere virtues and great spiritual powers, thus welcomed (by the king), accepted all the gifts without any breach of propriety, and returned home. And then giving his wealth to his sons and subduing his self, he cheerfully repaired to the forest with the object of performing penances.”
“Markandeya continued, ‘Then that honored prince, really pleased with the victorious group, happily said to Atri, who had praised him earlier. ‘O revered sage, you have called me the greatest and most excellent of men here and compared me to the gods; therefore, I will give you a vast and varied amount of wealth. I believe you are all-knowing. I give you, O well-dressed and well-adorned one, a hundred million gold coins and also ten bharas of gold. Then Atri, with his high morals and great spiritual powers, accepted all the gifts graciously and returned home. After that, he gave his wealth to his sons, controlled his desires, and happily went to the forest to perform penances.’”
SECTION CLXXXV
“Markandeya continued, ‘O thou conqueror of hostile cities, in this connection Saraswati too, when interrogated by that intelligent Muni Tarkshya, had said (this). Do thou listen to her words! Tarkshya had asked, saying, ‘Excellent lady, what is the best thing for a man to do here below, and how must he act so that he may not deviate from (the path of) virtue. Tell me all this, O beautiful lady, so that instructed by thee, I may not fall away from the path of virtue! When and how must one offer oblations to the (sacred) fire and when must he worship so that virtue may not be compromised? Tell me all this, O excellent lady, so that I may live without any passions, craving, or desire, in this world.’
“Markandeya continued, ‘O you who conquer hostile cities, in this context, Saraswati, when questioned by the wise sage Tarkshya, replied. Listen to her words! Tarkshya asked, saying, ‘Dear lady, what is the best thing for a person to do here on Earth, and how should they act so that they do not stray from the path of virtue? Please tell me all this, O beautiful lady, so that guided by you, I may remain true to the path of virtue! When and how should one make offerings to the sacred fire, and when should one worship so that virtue is not compromised? Tell me all this, O excellent lady, so that I may live without any passions, cravings, or desires in this world.’”
“Markandeya continued, ‘Thus questioned by that cheerful Muni and seeing him eager to learn and endued with high intelligence, Saraswati addressed these pious and beneficial words to the Brahmana, Tarkshya.’
“Markandeya continued, ‘So, when that cheerful sage asked his questions and seeing him eager to learn and filled with great intelligence, Saraswati said these pious and helpful words to the Brahmana, Tarkshya.’”
“Saraswati said, ‘He who is engaged in the study of the Vedas, and with sanctity and equanimity perceives the supreme Godhead in his proper sphere, ascends the celestial regions and attains supreme beatitude with the Immortals. Many large, beautiful, pellucid and sacred lakes are there, abounding with fish, flowers, and golden lilies. They are like shrines and their very sight is calculated to assuage grief. Pious men, distinctively worshipped by virtuous well-adorned golden-complexioned Apsaras, dwell in contentment on the shores of those lakes. He who giveth cows (to Brahmanas) attaineth the highest regions; by giving bullocks he reacheth the solar regions, by giving clothes he getteth to the lunar world, and by giving gold he attaineth to the state of the Immortals. He who giveth a beautiful cow with a fine calf, and which is easily milked and which doth not run away, is (destined) to live for as many years in the celestial regions as there are hairs on the body of that animal. He who giveth a fine, strong, powerful, young bullock, capable of drawing the plough and bearing burdens, reacheth the regions attained by men who give ten cows. When a man bestoweth a well-caparisoned kapila cow with a brazen milk-pail and with money given afterwards, that cow becoming, by its own distinguished qualities, a giver of everything reacheth the side of the man who gave her away. He who giveth away cows, reapeth innumerable fruits of his action, measured by the hairs on the body of that animal. He also saveth (from perdition) in the next world his sons and grandsons and ancestors to the seventh generation. He who presenteth to a Brahmana, sesamum made up in the form of a cow, having horns made of gold, with money besides, and a brazen milk-pail, subsequently attaineth easily to the regions of the Vasus. By his own acts man descends into the darksome lower regions, infested by evil spirits (of his own passions) like a ship tossed by the storm in the high seas; but the gift of kine to Brahmanas saves him in the next world. He who giveth his daughter in marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas and who duly maketh other presents, attaineth to the regions of Purandara. O Tarkshya, the virtuous man who is constant in presenting oblations to the sacred fire for seven years, sanctifieth by his own action seven generations up and down.’
"Saraswati said, ‘Anyone who studies the Vedas and perceives the supreme God in his rightful place with purity and calmness will rise to the heavens and achieve ultimate bliss with the Immortals. There, many large, beautiful, clear, and holy lakes are filled with fish, flowers, and golden lilies. They resemble shrines, and just seeing them can ease sorrow. Righteous men, who are distinctly honored by virtuous, well-adorned Apsaras with golden skin, happily reside on the shores of those lakes. He who donates cows to Brahmanas reaches the highest realms; giving bullocks leads to the solar regions, giving clothes brings one to the lunar world, and giving gold allows entry into the state of the Immortals. He who gives a beautiful cow with a healthy calf, that is easy to milk and does not run away, will live in the celestial regions for as many years as there are hairs on that animal's body. He who donates a strong, powerful, young bullock, capable of plowing and carrying loads, will reach the realms attained by those who give ten cows. When a man gives a well-decorated kapila cow with a brass milk pail and additional money, that cow, due to its own unique qualities, becomes a giver of everything and will be by the side of the man who donated her. He who gives away cows will reap countless rewards for his actions, measured by the hairs on that animal's body. He also saves his sons, grandsons, and ancestors up to the seventh generation from ruin in the next world. He who presents a Brahmana with sesame shaped like a cow, with golden horns, along with money and a brass milk pail, will easily reach the realms of the Vasus. A man's own actions can lead him into dark lower realms, plagued by evil spirits of his own desires, like a ship tossed by storms at sea; but giving cows to Brahmanas saves him in the next world. He who gives his daughter in marriage in the Brahma form, donates land to Brahmanas, and makes other offerings will reach the realms of Purandara. O Tarkshya, a virtuous man who consistently presents offerings to the sacred fire for seven years purifies seven generations above and below through his actions.’"
“Tarkshya said, ‘O beautiful lady, explain to me who ask thee, the rules for the maintenance of the sacred fire as inculcated in the Vedas. I shall now learn from thee the time-honoured rules for perpetually keeping up the sacred fire.’”
“Tarkshya said, ‘Oh beautiful lady, please tell me about the rules for maintaining the sacred fire as taught in the Vedas. I want to learn from you the traditional guidelines for keeping the sacred fire burning indefinitely.’”
SECTION CLXXXVI
Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya, ‘Do thou now narrate the history of Vaivaswata Manu?
Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya, 'Now please tell us the story of Vaivaswata Manu.'
“Markandeya replied, ‘O king, O foremost of men, there was a powerful and great Rishi of the name of Manu. He was the son of Vivaswan and was equal unto Brahma in glory. And he far excelled his father and grandfather in strength, in power, in fortune, as also in religious austerities. And standing on one leg and with uplifted hand, that lord of men did severe penance in the jujube forest called Visala. And there with head downwards and with steadfast eyes he practised the rigid and severe penance for ten thousand years. And one day, whilst he was practising austerities there with wet clothes on and matted hair on head, a fish approaching the banks of the Chirini, addressed him thus, ‘Worshipful sir, I am a helpless little fish, I am afraid of the large ones; therefore, do thou, O great devotee, think it worth thy while to protect me from them; especially as this fixed custom is well established amongst us that the strong fish always preys upon the weak ones. Therefore do thou think it fit to save me from being drowned in this sea of terrors! I shall requite thee for thy good offices.’ On hearing these words from the fish, Vaivaswata Manu was overpowered with pity and he took out the fish from the water with his own hands. And the fish which had a body glistening like the rays of the moon when taken out of the water was put back in an earthen water-vessel. And thus reared that fish O king, grew up in size and Manu tended it carefully like a child. And after a long while, it became so large in size, that there was no room for it in that vessel. And then seeing Manu (one day), it again addressed these words to him, ‘Worshipful sir, do thou appoint some better habitation for me.’ And then the adorable Manu, the conqueror of hostile cities, took it out of that vessel and carried it to a large tank and placed it there. And there again the fish grew for many a long year. And although the tank was two yojanas in length and one yojana in width, even there, O lotus-eyed son of Kunti and ruler of men, was no room for the fish to play about! And beholding Manu it said again, ‘O pious and adorable father, take me to the Ganga, the favourite spouse of the Ocean so that I may live there; or do as thou listest. O sinless one, as I have grown to this great bulk by thy favour I shall do thy bidding cheerfully.’ Thus asked the upright and continent and worshipful Manu took the fish to the river Ganga and he put it into the river with his own hands. And there, O conqueror of thy enemies, the fish again grew for some little time and then beholding Manu, it said again, ‘O lord, I am unable to move about in the Ganga on account of my great body; therefore, worshipful sir, do thou please take me quickly to the sea!’ O son of Pritha, Manu then taking it out of the Ganga, carried it to the sea and consigned it there. And despite its great bulk, Manu transported it easily and its touch and smell were also pleasant to him. And when it was thrown into the sea by Manu, it said these words to him with a smile, ‘O adorable being, thou hast protected me with special care; do thou now listen to me as to what thou shouldst do in the fulness of time! O fortunate and worshipful sir, the dissolution of all this mobile and immobile world is nigh at hand. The time for the purging of this world is now ripe. Therefore do I now explain what is good for thee! The mobile and immobile divisions of the creation, those that have the power of locomotion, and those that have it not, of all these the terrible doom hath now approached. Thou shall build a strong massive ark and have it furnished with a long rope. On that must thou ascend, O great Muni, with the seven Rishis and take with thee all the different seeds which were enumerated by regenerate Brahmanas in days of yore, and separately and carefully must thou preserve them therein. And whilst there, O beloved of the Munis, thou shall wait for me, and I shall appear to thee like a horned animal, and thus, O ascetic, shall thou recognise me! And I shall now depart, and thou shall act according to my instructions, for, without my assistance, thou canst not save thyself from that fearful flood.’ Then Manu said unto the fish, ‘I do not doubt all that thou hast said, O great one! Even so shall I act!’ And giving instructions to each other, they both went away. And Manu then, O great and powerful king and conqueror of thy enemies, procured all the different seeds as directed by the fish, and set sail in an excellent vessel on the surging sea. And then, O lord of the earth, he bethought himself of that fish. And the fish too, O conqueror of thy enemies and foremost scion of Bharata’s race, knowing his mind, appeared there with horns on his head. And then, O tiger among men, beholding in the ocean that horned fish emerging like a rock in the form of which he had been before appraised, he lowered the ropy noose on its head. And fastened by the noose, the fish, O king and conqueror of hostile cities, towed the ark with great force through the salt waters. And it conveyed them in that vessel on the roaring and billow beaten sea. And, O conqueror of thy enemies and hostile cities, tossed by the tempest on the great ocean, the vessel reeled about like a drunken harlot. And neither land nor the four cardinal points of the compass, could be distinguished.
“Markandeya replied, ‘O king, O best of men, there was a powerful and great sage named Manu. He was the son of Vivaswan and was as glorious as Brahma. He far surpassed his father and grandfather in strength, power, fortune, and in religious austerities. Standing on one leg with his hand raised, that lord of men practiced intense penance in a jujube forest called Visala. He held his head down and kept his eyes steady while undergoing this rigorous penance for ten thousand years. One day, while he was practicing austerities there with wet clothes and matted hair, a fish swam to the banks of the Chirini and addressed him, ‘Worshipful sir, I am a helpless little fish, afraid of the larger ones; therefore, please, O great devotee, protect me from them; this custom amongst us is well established, that the strong fish always prey upon the weak. Please save me from drowning in this sea of terrors! I shall repay you for your kindness.’ Hearing the fish's words, Vaivaswata Manu was overwhelmed with pity and lifted the fish out of the water with his own hands. The fish, shimmering like moonlight, was placed back into an earthen water-vessel. As time passed, that fish grew larger, and Manu cared for it like a child. Eventually, it became so big that there was no room for it in that vessel. One day, seeing Manu, it said, ‘Worshipful sir, please give me a better home.’ The kind Manu, a conqueror of hostile cities, took it out of that vessel and moved it to a large tank. There, the fish grew for many years. Despite the tank being two yojanas long and one yojana wide, there still wasn't enough space for the fish to swim comfortably! Seeing Manu, it said again, ‘O pious and beloved father, take me to the Ganga, the favorite of the Ocean, so that I can live there; or do as you wish. O sinless one, since I have grown so large with your blessings, I will happily obey your command.’ Therefore, the upright and devoted Manu took the fish to the river Ganga and placed it in the river with his own hands. There, O conqueror of your enemies, the fish grew larger again, and then seeing Manu, it said, ‘O lord, I can't move around in the Ganga due to my large size; please take me to the sea!’ O son of Pritha, Manu then took it out of the Ganga and carried it to the sea, where he placed it down. Regardless of its large size, Manu found it easy to carry, and it felt pleasant to him. When he released it into the sea, the fish smiled and said, ‘O revered being, you have taken special care to protect me; now listen to what you should do when the time comes! O blessed and honored sir, the destruction of this entire mobile and immobile world is near. The time for the cleansing of this world has arrived. So, I will explain what is good for you! The mobile and immobile beings of creation, those that can move and those that cannot, face a terrible fate. You must build a sturdy ark and prepare it with a long rope. In that, you should climb, O great sage, along with the seven Rishis, and take with you all the different seeds that were listed by the enlightened Brahmanas of old, and keep them safe inside. While there, O beloved of the sages, you should wait for me. I will come to you as a horned creature, and thus, O ascetic, you will recognize me! I will now leave, and you must follow my instructions; without my help, you cannot save yourself from that dreadful flood.’ Then Manu replied to the fish, ‘I have no doubt about anything you have said, O great one! I will act accordingly!’ After exchanging instructions, they both parted ways. Manu then, O great and powerful king and conqueror of your enemies, gathered all the different seeds as instructed by the fish and sailed in an excellent vessel on the raging sea. Then, O lord of the earth, he thought of that fish. The fish, knowing his thoughts, appeared in the ocean with horns on its head. O tiger among men, seeing that horned fish emerge like a rock, Manu lowered the rope noose onto its head. The fish, O king and conqueror of hostile cities, pulled the ark with great force through the salty waters. It carried them in that vessel across the roaring, wave-tossed sea. O conqueror of your enemies and hostile cities, battered by the storm on the great ocean, the vessel swayed like a drunken woman. Neither land nor the four cardinal directions could be seen.’
And there was water everywhere and the waters covered the heaven and the firmament also. And, O bull of Bharata’s race, when the world was thus flooded, none but Manu, the seven Rishis and the fish could be seen. And, O king, the fish diligently dragged the boat through the flood for many a long year and then, O descendant of Kuru and ornament of Bharata’s race, it towed the vessel towards the highest peak of the Himavat. And, O Bharata, the fish then told those on the vessel to tie it to the peak of the Himavat. And hearing the words of the fish they immediately tied the boat on that peak of the mountain and, O son of Kunti and ornament of Bharata’s race, know that that high peak of the Himavat is still called by the name of Naubandhana (the harbour). Then the fish addressing the associated Rishis told them these words, ‘I am Brahma, the Lord of all creatures; there is none greater than myself. Assuming the shape of a fish, I have saved you from this cataclysm. Manu will create (again) all beings—gods, Asuras and men, all those divisions of creation which have the power of locomotion and which have it not. By practicing severe austerities he will acquire this power, and with my blessing, illusion will have no power over him.’
And there was water everywhere, covering the sky and the landscape. And, oh, descendant of Bharata, when the world was flooded like this, only Manu, the seven sages, and the fish could be seen. And, oh king, the fish tirelessly pulled the boat through the flood for many long years, and then, oh descendant of Kuru and pride of Bharata, it towed the vessel to the highest peak of the Himavat. And, oh Bharata, the fish told those on the boat to tie it to the peak of the Himavat. Hearing the fish's words, they immediately secured the boat to that mountain peak, and, oh son of Kunti and pride of Bharata, know that this high peak of the Himavat is still known as Naubandhana (the harbor). Then the fish, addressing the gathered sages, said, "I am Brahma, the Lord of all creatures; there is none greater than me. Taking the form of a fish, I have saved you from this disaster. Manu will recreate all beings—gods, Asuras, and humans, all those forms of creation that can move and those that cannot. By practicing intense austerities, he will gain this power, and with my blessing, illusion will have no hold over him."
“So saying the fish vanished instantly. And Vaivaswata Manu himself became desirous of creating the world. In this work of creation illusion overtook him and he, therefore, practised great asceticism. And endowed with ascetic merit, Manu, O ornament of Bharata’s race, again set about his work of creating all beings in proper and exact order. This story which I have narrated to thee and the hearing of which destroyeth all sin, is celebrated as the Legend of the Fish. And the man who listeneth every day to this primeval history of Manu, attaineth happiness and all other objects of desire and goeth to heaven.”
“So saying, the fish disappeared instantly. And Vaivaswata Manu himself became eager to create the world. In this act of creation, he was overtaken by illusion, so he practiced great asceticism. With the merit from his ascetic practices, Manu, O pride of Bharata’s lineage, resumed his work of creating all beings in their proper and exact order. This story that I’ve shared with you, which when heard removes all sin, is known as the Legend of the Fish. And the person who listens to this ancient story of Manu every day will attain happiness, fulfill all desires, and go to heaven.”
SECTION CLXXXVII
“Then the virtuous king Yudhishthira in all humility again enquired of the illustrious Markandeya, saying, ‘O great Muni, thou hast seen many thousands of ages pass away. In this world there is none so longlived as thou! O best of those that have attained the knowledge of Supreme Spirit, there is none equal to thee in years except the great-minded Brahma living in the most exalted place. Thou, O Brahmana, worshippest Brahma at the time of the great dissolution of the universe, when this world is without sky and without the gods and Danavas. And when that cataclysm ceaseth and the Grandsire awaketh, thou alone, O regenerate Rishi, beholdest Brahma duly re-create the four orders of beings after having filled the cardinal points with air and consigned the waters to their proper place. Thou, O great Brahmana, hast worshipped in his presence the great Lord and Grandsire of all creatures with soul rapt in meditation and entirely swallowed up in Him! And, O Brahmana, thou hast many a time witnessed with thy eyes, the primeval acts of creation, and, plunged in severe ascetic austerities, thou hast also surpassed the Prajapatis themselves! Thou art esteemed as one who is nearest to Narayana, in the next world. Many a time in days of yore hast thou beheld the Supreme Creator of the universe with eyes of spiritual abstraction and renunciation, having first opened thy pure and lotus-like heart—the only place where the multiform Vishnu of universal knowledge may be seen! It is for this, O learned Rishi, by the grace of God neither all-destroying Death, nor dotage that causeth the decay of the body, hath any power over thee! When neither the sun, nor the moon, nor fire, nor earth, nor air, nor sky remains, when all the world being destroyed looketh like one vast ocean, when the Gods and Asuras and the great Uragas are annihilated, and when the great-minded Brahma, the Lord of all creatures, taking his seat on a lotus flower, sleepeth there, then thou alone remainest to worship him! And, O best of Brahman as thou hast seen all this that occurred before, with thy own eyes. And thou alone hast witnessed many things by the senses, and never in all the worlds hath there been any thing unknown to thee! Therefore do I long to hear any discourse explaining the causes of things!”
“Then the virtuous king Yudhishthira humbly asked the esteemed Markandeya, ‘O great sage, you have witnessed countless ages pass by. In this world, no one lives longer than you! O best among those who have attained knowledge of the Supreme Spirit, no one matches your years except the great-minded Brahma residing in the highest realm. You, O Brahmana, worship Brahma at the time of the great dissolution of the universe, when this world is without sky, gods, or Danavas. And when that catastrophe ends and the Grandsire awakens, you alone, O regenerated sage, see Brahma recreate the four orders of beings after filling the cardinal points with air and restoring the waters to their rightful place. You, O great Brahmana, have worshipped in his presence the great Lord and Grandsire of all creatures, with your soul absorbed in meditation and completely immersed in Him! And, O Brahmana, you have often witnessed the original acts of creation with your own eyes, and through severe ascetic practices, you have even surpassed the Prajapatis themselves! You are regarded as one closest to Narayana in the afterlife. Many times in the past, you have seen the Supreme Creator of the universe with eyes focused on spiritual abstraction and renunciation, having first opened your pure, lotus-like heart—the only place where the many forms of Vishnu, the embodiment of universal knowledge, can be seen! It is for this reason, O learned sage, that by the grace of God, neither the all-destroying Death nor the aging that causes body decay has any power over you! When there is neither sun, moon, fire, earth, air, nor sky, when the entire world is destroyed and resembles one vast ocean, when the Gods, Asuras, and the great Uragas are obliterated, and when the great-minded Brahma, the Lord of all creatures, sits on a lotus flower in sleep, then you alone remain to worship him! And, O best among Brahmanas, you have seen all that took place before your very eyes. You alone have experienced many things through the senses, and nothing in all the worlds has been unknown to you! Therefore, I long to hear any discourse explaining the causes of things!’”
“Markandeya replied, ‘Indeed, I shall explain all, after having bowed down to that Self-existent, Primordial Being, who is eternal and undeteriorating and inconceivable, and who is at once vested with and divested of attributes. O tiger among men, this Janardana attired in yellow robes is the grand Mover and Creator of all, the Soul and Framer of all things, and the lord of all! He is also called the Great, the Incomprehensible, the Wonderful and the Immaculate. He is without beginning and without end, pervades all the world, is Unchangeable and Undeteriorating. He is the Creator of all, but is himself uncreate and is the Cause of all power. His knowledge is greater than that of all the gods together. O best of kings and pre-eminent of men, after the dissolution of the universe, all this wonderful creation again comes into life. Four thousand years have been said to constitute the Krita Yuga. Its dawn also, as well as its eve, hath been said to comprise four hundred years. The Treta-Yuga is said to comprise three thousand years, and its dawn, as well as its eve, is said to comprise three hundred years. The Yuga that comes next is called Dwapara, and it hath been computed to consist of two thousand years. Its dawn, as well as its eve, is said to comprise two hundred years. The next Yuga, called Kali, is said to comprise one thousand years and its dawn, as well as eve, is said to comprise one hundred years. Know, O king, that the duration of the dawn is the same as that of the eve of a Yuga. And after the Kali Yuga is over, the Krita Yuga comes again. A cycle of the Yugas thus comprised a period of twelve thousand years. A full thousand of such cycles would constitute a day of Brahma. O tiger among men, when all this universe is withdrawn and ensconced within its home—the Creator himself—that disappearance of all things is called by the learned to be Universal Destruction. O bull of the Bharata race, towards the end of the last mentioned period of one thousand years, i.e., when the period wanted to complete a cycle is short, men generally become addicted to falsehood in speech. O son of Pritha, then sacrifices and gifts and vows, instead of being performed by principals are suffered to be performed by representatives! Brahmanas then perform acts that are reserved for the Sudras, and the Sudras betake themselves to the acquisition of wealth. Then Kshatriyas also betake themselves to the practice of religious acts. In the Kali age, the Brahmanas also abstain from sacrifices and the study of the Vedas, are divested of their staff and deer-skin, and in respect of food become omnivorous. And, O son, the Brahmanas in that age also abstain from prayers and meditation while the Sudras betake themselves to these! The course of the world looketh contrary, and indeed, these are the signs that foreshadow the Universal Destruction. And, O lord of men, numerous Mleccha kings then rule over the earth! And those sinful monarchs, addicted to false speech, govern their subjects on principles that are false. The Andhhas, the Sakas, the Pulindas, the Yavanas, the Kamvojas, the Valhikas and the Abhiras, then become, O best of men, possessed of bravery and the sovereignty of the earth. This, O tiger among men, becometh the state of the world during the eve, O Bharata, of the Kali age! Not a single Brahmana then adhereth to the duties of his order. And the Kshatriyas and the Vaisyas also, O monarch, follow practices contrary to those that are proper for their own orders. And men become short-lived, weak in strength, energy, and prowess; and endued with small might and diminutive bodies, they become scarcely truthful in speech. And the human population dwindles away over large tracts of country, and the regions of the earth, North and South, and East and West, become crowded with animals and beasts of prey. And during this period, they also that utter Brahma, do so in vain. The Sudras address Brahmanas, saying, Bho, while the Brahmanas address Sudras, saying Respected Sir. And, O tiger among men, at the end of the Yuga, animals increase enormously. And, O king, odours and perfumes do not then become so agreeable to our sense of scent, and, O tiger among men, the very tastes of things do not then so well accord with our organs of taste as at other periods! And, O king, women then become mothers of numerous progeny, endued with low statures, and destitute of good behaviour and good manners. And they also make their very mouths serve the purposes of the organ of procreation. And famine ravages the habitations of men, and the highways are infested by women of ill fame, while females in general, O king, become at such periods hostile to their lords and destitute of modesty! And, O king, the very kine at such periods yield little milk, while the trees, sat over with swarms of crows, do not produce many flowers and fruits. And, O lord of the earth, regenerate classes, tainted with the sin of slaying Brahmanas, accept gifts from monarchs that are addicted to falsehood in speech. And filled with covetousness and ignorance, and bearing on their persons the outward symbols of religion, they set out on eleemosynary rounds, afflicting the people of the Earth. And people leading domestic lives, afraid of the burden of taxes, become deceivers, while Brahmanas, falsely assuming the garb of ascetics, earn wealth by trade, with nails and hair unpared and uncut. And, O tiger among men, many of the twice-born classes become, from avarice of wealth, religious mendicants of the Brahmacharin order. And, O monarch, men at such periods behave contrary to the modes of life to which they betake themselves, and addicted to intoxicating drinks and capable of violating the beds of their preceptors, their desires are all of this world, pursuing matters ministering to the flesh and the blood. And O tiger among men, at such period the asylums of ascetics become full of sinful and audacious wretches ever applauding lives of dependence. And the illustrious chastiser of Paka never showers rain according to the seasons and the seeds also that are scattered on earth, do not, O Bharata, all sprout forth. And men, unholy in deed and thought, take pleasure in envy and malice. And, O sinless one, the earth then becometh full of sin and immorality. And, O lord of the earth, he that becometh virtuous at such periods doth not live long. Indeed, the earth becometh reft of virtue in every shape. And, O tiger among men, the merchants and traders then full of guile, sell large quantities of articles with false weights and measures. And they that are virtuous do not prosper; while they that are sinful proper exceedingly. And virtue loseth her strength while sin becometh all powerful. And men that are devoted to virtue become poor and short-lived; while they that are sinful become long-lived and win prosperity. And in such times, people behave sinfully even in places of public amusements in cities and towns. And men always seek the accomplishment of their ends by means that are sinful. And having earned fortunes that are really small they become intoxicated with the pride of wealth. And O monarch, many men at such periods strive to rob the wealth that hath from trust been deposited with them in secrecy. And wedded to sinful practices, they shamelessly declare—there is nothing in deposit. And beasts of prey and other animals and fowl may be seen to lie down in places of public amusement in cities and towns, as well as in sacred edifices. And, O king girls of seven or eight years of age do then conceive, while boys of ten or twelve years beget offspring. An in their sixteenth year, men are overtaken with decrepitude and decay and the period of life itself is soon outrun. And O king, when men become so short-lived, more youths act like the aged; while all that is observable in youth may be noticed in the old. And women given to impropriety of conduct and marked by evil manners, deceive even the best of husbands and forget themselves with menials and slaves and even with animals. And O king, even women that are wives of heroes seek the companionship of other men and forget themselves with these during the life-time of their husbands.
“Markandeya replied, ‘Sure, I’ll explain everything after paying respect to the Self-existent, Primordial Being who is eternal, unchanging, and beyond comprehension, and who simultaneously possesses and lacks attributes. O greatest among men, this Janardana dressed in yellow is the ultimate Mover and Creator of everything, the Soul and Architect of all things, and the lord over all! He is also known as the Great, the Incomprehensible, the Wonderful, and the Immaculate. He has no beginning or end, fills the entire world, and is Unchangeable and Eternal. He creates all, yet is himself uncreated and is the Source of all power. His knowledge surpasses that of all the gods combined. O best of kings and most distinguished of men, once the universe dissolves, this magnificent creation comes back to life once more. Four thousand years represent the Krita Yuga. Its dawn and dusk are said to last four hundred years each. The Treta-Yuga lasts three thousand years, with its dawn and dusk each spanning three hundred years. The next Yuga is Dwapara, lasting two thousand years, with its dawn and dusk each spanning two hundred years. The following Yuga, Kali, lasts a thousand years, with its dawn and dusk each lasting one hundred years. Understand, O king, that the duration of the dawn matches that of the dusk of a Yuga. After Kali Yuga ends, Krita Yuga reappears. Thus, one cycle of the Yugas totals twelve thousand years. A thousand such cycles make up a day of Brahma. O greatest among men, when the universe withdraws and rests within its origin—the Creator—this vanishing of everything is known to the wise as Universal Destruction. O descendant of Bharata, towards the end of that last mentioned thousand years, that is, when the period is about to finish a cycle, people generally become prone to falsehood in their speech. O son of Pritha, during that time, sacrifices, gifts, and vows meant for individuals are instead carried out by representatives! Brahmanas perform acts meant for Sudras, while Sudras pursue wealth. Then Kshatriyas also engage in religious practices. In the Kali age, Brahmanas avoid sacrifices and the study of the Vedas, lose their staff and deer-skin, and become omnivorous in their diets. Furthermore, O son, Brahmanas during that age refrain from prayers and meditation while Sudras take these on! The state of the world becomes upside down, and indeed, these signs foreshadow the approaching Universal Destruction. And, O lord of men, numerous Mleccha kings then dominate the earth! Those sinful kings, addicted to false speech, rule their subjects based on misleading principles. The Andhhas, Sakas, Pulindas, Yavanas, Kamvojas, Valhikas, and Abhiras then become, O best of men, brave and authorities over the earth. This, O greatest among men, is the condition of the world during the dusk, O Bharata, of the Kali age! Not a single Brahmana adheres to their duties. The Kshatriyas and Vaisyas, O monarch, also act contrary to the proper practices appointed for their orders. Mankind becomes short-lived, weak in strength, energy, and prowess; and with less physical might and smaller bodies, they become hardly truthful in their speech. And the human population shrinks over vast areas, while animals and beasts of prey overrun the regions of the earth, North and South, East and West. During this time, those who speak Brahma do so in vain. Sudras refer to Brahmanas as Bho, while Brahmanas call Sudras Respected Sir. And, O greatest among men, at the end of the Yuga, animals multiply incredibly. And, O king, scents and perfumes fail to please our sense of smell, and O greatest among men, even the tastes of things do not satisfy our taste buds as they do in other times! And, O king, women bear numerous offspring, with low statures, and lack good behavior and manners. They even use their mouths for the same functions as their reproductive organs. Famine devastates human settlements, and the roads are plagued by women of ill repute, while females in general, O king, become hostile to their husbands and lack modesty! Also, O king, cows at that time produce little milk, and the trees, swarmed by crows, do not yield many flowers or fruits. And, O lord of the earth, reborn classes, stained by the sin of slaying Brahmanas, accept gifts from deceitful kings. Filled with greed and ignorance, and bearing outward symbols of religion, they go on begging rounds, burdening the people of the Earth. People leading domestic lives, fearing the weight of taxes, become dishonest, while Brahmanas, falsely wearing the guise of ascetics, amass wealth through trade, with untrimmed nails and hair. And O greatest among men, many from the twice-born classes, motivated by greed for wealth, become mendicants of the Brahmacharin order. And, O monarch, people during these times act contrary to the lifestyles they choose, engaging in drunkenness and violating the beds of their teachers, with desires focused solely on worldly pleasures. And O greatest among men, during this time, the abodes of ascetics fill with sinful and reckless individuals who glorify lives of dependency. And the esteemed chastiser of Paka fails to provide rain according to the seasons, and the seeds scattered on the earth do not sprout, O Bharata. Unholy in action and thought, men delight in envy and malice. And, O sinless one, the earth becomes filled with sin and immorality. And, O lord of the earth, anyone who becomes virtuous during these times does not live long. Truly, the earth becomes devoid of virtue in every form. And, O greatest among men, merchants and traders, filled with deceit, sell large amounts of goods using false weights and measures. And the virtuous do not prosper; while the sinful thrive greatly. Virtue loses its strength while sin becomes all-powerful. The devoted to virtue become poor and short-lived, while the sinful live long and achieve prosperity. During such times, people act immorally even in public entertainment areas in cities and towns. Men constantly seek to fulfill their goals through sinful means. Having gained fortunes that are surprisingly small, they become intoxicated by pride in their wealth. And O monarch, many men during these times strive to steal the wealth that has been entrusted to them in confidence. And wedded to sinful ways, they shamelessly say—there is nothing in deposit. Predators and other animals, as well as birds, are seen lying in public leisure spaces in cities and towns, as well as in holy places. And, O king, girls aged seven or eight then conceive, while boys aged ten or twelve father offspring. By their sixteenth year, men experience weakness and decline, and their lifespan quickly passes. And O king, when humans become so short-lived, more youths behave like the elderly; while all that is typically noted in youth can also be observed in the old. Women exhibiting improper behavior and marked by bad manners deceive even the best husbands and engage with servants and even animals. And O king, even women who are wives of heroes seek relationships with other men and indulge with them while their husbands are still alive.’
“O king, towards the end of those thousands of years constituting the four Yugas and when the lives of men become so short, a drought occurs extending for many years. And then, O lord of the earth, men and creatures endued with small strength and vitality, becoming hungry die by thousands. And then, O lord of men, seven blazing Suns, appearing in the firmament, drink up all the waters of the Earth that are in rivers or seas. And, O bull of the Bharata race, then also everything of the nature of wood and grass that is wet to dry, is consumed and reduced to ashes. And then, O Bharata, the fire called Samvartaka impelled by the winds appeareth on the earth that hath already been dried to cinders by the seven Suns. And then that fire, penetrating through the Earth and making its appearance, in the nether regions also, begetteth great terror in the hearts of the gods, the Danavas and the Yakshas. And, O lord of the earth, consuming the nether regions as also everything upon this Earth that fire destroyeth all things in a moment. And that fire called Samvartaka aided by that inauspicious wind, consumeth this world extending for hundreds and thousands of yojanas. And that lord of all things, that fire, blazing forth in effulgence consumeth this universe with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas. And there rise in the sky deep masses of clouds, looking like herds of elephants and decked with wreaths of lightning that are wonderful to behold. And some of those clouds are of the hue of the blue lotus; and some are of the hue of the water-lily; and some resemble in tint the filaments of the lotus and some are purple and some are yellow as turmeric and some of the hue of the crows’ egg. And some are bright as the petals of the lotus and some red as vermillion. And some resemble palatial cities in shape and some herds of elephants. And some are of the form of lizards and some of crocodiles and sharks. And, O king, the clouds that gather in the sky on the occasion are terrible to behold and wreathed with lightnings, roar frightfully. And those vapoury masses, charged with rain, soon cover the entire welkin. And, O king, those masses of vapour then flood with water the whole earth with her mountains and forests and mines. And, O bull among men, urged by the Supreme Lord those clouds roaring frightfully, soon flood over the entire surface of the earth. And pouring in a great quantity of water and filling the whole earth, they quench that terrible inauspicious fire (of which I have already spoken to thee). And urged by the illustrious Lord those clouds filling the earth with their downpour shower incessantly for twelve years. And then, O Bharata, the Ocean oversteps his continents, the mountains sunder in fragments, and the Earth sinks under the increasing flood. And then moved on a sudden by the impetus of the wind, those clouds wander along the entire expanse of the firmament and disappear from the view. And then, O ruler of men, the Self-create Lord—the first Cause of everything—having his abode in the lotus, drinketh those terrible winds and goeth to sleep, O Bharata!
"O king, at the end of those thousands of years that make up the four Yugas, when people's lifespans have become very short, a drought happens that lasts for many years. Then, O lord of the earth, weak men and creatures, suffering from hunger, die by the thousands. And then, O lord of men, seven blazing Suns appear in the sky, consuming all the waters of the Earth found in rivers and seas. And, O bull of the Bharata race, everything made of wood and grass that is wet dries out, turns to ash, and is consumed. After that, O Bharata, the fire called Samvartaka, driven by the winds, emerges on the Earth, which has already turned to cinders from the seven Suns. This fire, penetrating through the Earth and reaching the underworld, instills great fear in the hearts of the gods, the Danavas, and the Yakshas. And, O lord of the earth, as it consumes the underworld along with everything on this Earth, that fire destroys all things in an instant. That fire called Samvartaka, supported by that ominous wind, engulfs this world for hundreds and thousands of yojanas. The lord of all fires blazes with such brilliance that it consumes this universe along with the gods, Asuras, Gandharvas, Yakshas, Snakes, and Rakshasas. Thick clouds rise in the sky, resembling elephant herds and adorned with stunning lightning. Some of those clouds are the color of blue lotuses; others resemble water-lilies; some are the shade of lotus filaments, some purple, some yellow like turmeric, and some like a crow’s egg. Some are bright like lotus petals and some red like vermillion. Some take the shape of palatial cities, while others look like herds of elephants. Some resemble lizards, crocodiles, and sharks. And, O king, the clouds gathering in the sky on this occasion are fearsome to look at and are wrapped in lightning, roaring ominously. These vaporous masses, filled with rain, soon cover the entire sky. And, O king, those vapor masses then flood the whole earth along with its mountains, forests, and mines. O bull among men, urged by the Supreme Lord, those terrifying clouds soon inundate the entire surface of the earth. Pouring down a tremendous amount of water and filling the whole earth, they extinguish that dreadful fire (of which I have already spoken). Suggested by the illustrious Lord, those clouds inundate the earth with relentless rain for twelve years. After that, O Bharata, the ocean overflows its banks, the mountains break apart, and the Earth sinks under the rising flood. Then, suddenly moved by the wind, those clouds traverse the vast sky and vanish from sight. Finally, O ruler of men, the Self-creating Lord—the first Cause of everything—whose abode is in the lotus, drinks in those fierce winds and goes to sleep, O Bharata!"
“And then when the universe become one dead expanse of water, when all mobile and immobile creatures have been destroyed, when the gods and the Asuras cease to be, when the Yakshas and the Rakshasas are no more, when man is not, when trees and beasts of prey have disappeared, when the firmament itself has ceased to exist, I alone, O lord of the earth, wander in affliction. And, O best of kings, wandering over that dreadful expanse of water, my heart becometh afflicted in consequence of my not beholding any creature! And, O king, wandering without cessation, through that flood, I become fatigued, but I obtain no resting place! And some time after I behold in that expanse of accumulated waters a vast and wide-extending banian tree, O lord of earth! And I then behold, O Bharata, seated on a conch, O king, overlaid with a celestial bed and attached to a far-extended bough of that banian, a boy, O great king, of face fair as the lotus or the moon, and of eyes, O ruler of men, large as petals of a full blown lotus! And at this sight, O lord of earth, wonder filled my heart. And I asked myself, ‘How doth this boy alone sit here when the world itself hath been destroyed?’ And, O king, although I have full knowledge of the Past, the Present, and the Future, still I failed to learn anything of this by means of even ascetic meditation. Endued with the lustre of the Atasi flower, and decked with the mark of Sreevatsa, he seemed to me to be like the abode of Lakshmi, herself. And that boy, of eyes like the petals of the lotus, having the mark of Sreevatsa, and possessed of blazing effulgence, then addressed me in words highly pleasant to the ear, saying, ‘O sire, I know thee to be fatigued and desirous of rest. O Markandeya of Bhrigu’s race, rest thou here as long as thou wishest. O best of Munis, entering within my body, rest thou there. That hath been the abode assigned to thee by me. I have been pleased with thee.’ Thus addressed by that boy, a sense of total disregard possessed me in respect both of my long life and state of manhood. Then that boy suddenly opened his mouth, and as fate would have it, I entered his mouth deprived of the power of motion. But O king, having suddenly entered into the stomach of that boy, I behold there the whole earth teeming with cities and kingdoms. And, O best of men, while wandering through the stomach of that illustrious one, I behold the Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki; the Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the Sindhu, the Vipasa, and the Godavari; the Vaswokasara, the Nalini and the Narmada; the Tamra, and the Venna also of delightful current and sacred waters; the Suvenna, the Krishna-venna, the Irama, and the Mahanadi; the Vitasti, O great king, and that large river, the Cavery; the one also, O tiger among men, the Visalya, and the Kimpuna also. I beheld all these and many other rivers that are on the earth! And, O slayer of foes, I also beheld there the ocean inhabited by alligators and sharks, that mine of gems, that excellent abode of waters. And I beheld there the firmament also, decked with the Sun and the Moon, blazing with effulgence, and possessed of lustre of fire of the Sun. And I beheld there, O king, the earth also, graced with woods and forests. And, O monarch, I beheld there many Brahmanas also, engaged in various sacrifices; and the Kshatriyas engaged in doing good to all the orders; and the Vaisyas employed in pursuits in agriculture; and the Sudras devoted to the service of the regenerate classes. And, O king, while wandering through the stomach of that high-souled one, I also beheld the Himavat and the mountains of Hemakuta. And I also saw Nishada, and the mountains of Sweta abounding in silver. And, O king, I saw there the mountain Gandhamadana, and, O tiger among men, also Mandara and the huge mountains of Nila. And, O great king, I saw there the golden mountains of Meru and also Mahendra and those excellent mountains called the Vindhyas. And I beheld there the mountains of Malaya and of Paripatra also. These and many other mountains that are on earth were all seen by me in his stomach. And all these were decked with jewels and gems. And, O monarch, while wandering through his stomach, I also beheld lions and tigers and boars and, indeed, all other animals that are on earth, O great king! O tiger among men, having entered his stomach, as I wandered around, I also beheld the whole tribe of the gods with their chief Sakra, the Sadhyas, the Rudras, the Adityas, the Guhyakas, the Pitris, the Snakes and the Nagas, the feathery tribes, the Vasus, the Aswins, the Gandharvas, the Apsaras, the Yakshas, the Rishis, the hordes of the Daityas and the Danavas, and the Nagas also. O king, and the sons of Singhika and all the other enemies of the gods; indeed what else of mobile and immobile creatures may be seen on earth, were all seen by me, O monarch, within the stomach of that high-souled one. And, O lord, living upon fruits I dwelt within his body for many centuries wandering over the entire universe that is there. Never did I yet, O king, behold the limits of his body. And when, O lord of earth, I failed to measure the limits of that high-souled one’s body, even though I wandered within him continuously in great anxiety of mind. I then, in thought and deed sought the protection of that boon-giving and pre-eminent Deity, duly acknowledging his superiority. And when I had done this, O king, I was suddenly projected (from within his body) through that high-souled one’s open mouth by means, O chief of men, of a gust of wind. And, O king, I then beheld seated on the branch of that very banian that same Being of immeasurable energy, in the form of a boy with the mark of Sreevatsa (on his breast) having, O tiger among men, swallowed up the whole universe. And that boy of blazing effulgence and bearing the mark of Sreevatsa and attired in yellow robes, gratified with me, smilingly addressed me, saying, ‘O Markandeya, O best of Munis, having dwelt for some time within my body, thou hast been fatigued! I shall however speak unto thee.’ And as he said this to me, at that very moment I acquired a new sight, so to speak, in consequence of which I beheld myself to be possessed of true knowledge and emancipated from the illusions of the world. And, O child, having witnessed the inexhaustible power of that Being of immeasurable energy, I then worshipped his revered and well-shaped feet with soles bright as burnished copper and well-decked with toes of mild red hue, having placed them carefully on my head and joining my palms in humility and approaching him with reverence. I beheld that Divine Being who is the soul of all things and whose eyes are like the petals of the lotus. And having bowed unto him with joined hands I addressed him saying, ‘I wish to know thee, O Divine Being, as also this high and wonderful illusion of thine! O illustrious one, having entered into thy body through thy mouth, I have beheld the entire universe in thy stomach! O Divine Being, the gods, the Danavas and the Rakshasas, the Yakshas, the Gandharvas, and the Nagas, indeed, the whole universe mobile and immobile, are all within thy body! And though I have ceaselessly wandered through thy body at a quick pace, through thy grace, O God, my memory faileth me not. And, O great lord, I have come out of thy body at thy desire but not of mine! O thou of eyes like lotus leaves, I desire to know thee who art free from all faults! Why dost thou stay here in the form of a boy having swallowed up the entire universe? It behoveth thee to explain all this to me. Why, O sinless one, is the entire universe within thy body? How long also, O chastiser of foes, wilt thou stay here? Urged by a curiosity that is not improper for Brahmanas, I desire, O Lord of all the gods, to hear all this from thee, O thou of eyes like lotus leaves, with every detail and exactly as it all happens, for all I have seen, O Lord, is wonderful and inconceivable!’ And thus addressed by me, that deity of deities, of blazing effulgence and great beauty, that foremost of all speakers consoling me properly, spoke unto me these words.”
“And then when the universe became one vast, lifeless ocean, when all animated and inanimate beings were destroyed, when the gods and the Asuras no longer existed, when the Yakshas and the Rakshasas were no more, when humanity was absent, when trees and predators disappeared, when even the sky itself ceased to exist, I alone, O lord of the earth, wandered in sorrow. And, O best of kings, as I traversed that terrifying expanse of water, my heart felt heavy from not seeing any living creature! And, O king, endlessly drifting through that flood, I grew tired but found no place to rest! Then, after some time, I spotted in that vast stretch of water a huge, sprawling banyan tree, O lord of earth! And there I saw, O Bharata, seated on a conch, layered with a celestial bed and attached to a long branch of that banyan, a boy, O great king, with a face as beautiful as a lotus or the moon, and eyes, O ruler of men, as large as the petals of a fully opened lotus! And at this sight, O lord of earth, wonder filled my heart. I thought to myself, ‘How does this boy sit here all alone when the world itself has been destroyed?’ And, O king, although I have complete knowledge of the Past, Present, and Future, I still couldn’t figure out anything about this situation even with deep meditation. Radiating with the lustre of the Atasi flower, and marked with the Sreevatsa symbol, he seemed to me to embody Lakshmi herself. Then, that boy, with eyes like lotus petals and the Sreevatsa mark, shining brightly, spoke to me in sweet words, saying, ‘O father, I know you’re tired and seeking rest. O Markandeya of Bhrigu’s lineage, stay here for as long as you wish. O best of sages, enter my body and rest there, for that is the place I have assigned to you. I am pleased with you.’ Hearing these words from the boy, I felt indifferent about both my long life and my humanity. Then that boy suddenly opened his mouth, and as fate would have it, I entered his mouth, unable to move. But, O king, suddenly finding myself in the stomach of that boy, I saw the entire earth filled with cities and kingdoms. And, O best of men, while roaming through the stomach of that illustrious one, I saw the Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki; the Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the Sindhu, the Vipasa, and the Godavari; the Vaswokasara, the Nalini, and the Narmada; the Tamra and the Venna, with their delightful and sacred waters; the Suvenna, the Krishna-venna, the Irama, and the Mahanadi; the Vitasti, O great king, and that expansive river, the Cavery; as well as, O tiger among men, the Visalya and the Kimpuna. I saw all these and many other rivers on earth! And, O slayer of foes, I also saw the ocean filled with alligators and sharks, that treasure of gems, that premier home of waters. I saw the sky too, adorned with the Sun and the Moon, shining radiantly and glowing like fire. And I saw the earth as well, filled with forests and woodlands. And, O monarch, I saw many Brahmanas engaged in various sacrifices; Kshatriyas working for the welfare of all groups; Vaisyas pursuing agriculture; and Sudras dedicated to serving the higher classes. While wandering through the stomach of that high-souled one, I also saw the Himavat and the Hemakuta mountains. I saw Nishada and the silver-rich Sweta mountains. And, O king, I encountered the Gandhamadana mountain, and, O tiger among men, the Mandara and vast Nila mountains. I gazed upon the golden Meru mountains as well as Mahendra and the splendid Vindhyas. The mountains of Malaya and Paripatra were visible too. These and many other earth-bound mountains were all seen by me within his stomach, adorned with jewels and gems. While moving through his stomach, I also saw lions, tigers, boars, and indeed all other animals on earth, O great king! O tiger among men, as I roamed inside him, I saw the entire pantheon of gods led by Indra, the Sadhyas, the Rudras, the Adityas, the Guhyakas, the Pitris, the snakes and the Nagas, the bird tribes, the Vasus, the Aswins, the Gandharvas, the Apsaras, the Yakshas, the Rishis, along with legions of Daityas and Danavas, and the Nagas too. O king, and the sons of Singhika and all the other foes of the gods; truly, everything that is living and non-living on earth was present in the stomach of that high-souled being. And, O lord, surviving on fruits, I resided inside him for many centuries, exploring the entire universe that existed there. I never could see the limits of his body. And when, O lord of earth, I was unable to measure the extent of that noble being’s body despite my continual wandering within him, I sought the protection of that boon-giving and supreme Deity, recognizing his greatness. After doing so, O king, I was suddenly expelled (from within his body) through the open mouth of that high-souled one by a gust of wind. And, O king, I then saw that same Being of immeasurable energy seated on the branch of that banyan tree, in the form of a boy with the mark of Sreevatsa on his chest, who, O tiger among men, had swallowed the entire universe. And that boy, radiating bright light and wearing yellow robes, smiled warmly and addressed me, saying, ‘O Markandeya, O best of sages, having stayed for a while within my body, you must be exhausted! I shall now speak to you.’ As he said this, in that very moment, I gained a new perspective, enabling me to realize true knowledge, free from worldly illusions. And, O child, after witnessing the boundless power of that Being of immeasurable energy, I worshipped his revered and well-formed feet, which were bright as polished copper, marked with beautiful red toes, carefully placing them on my head, joining my palms in humility, and approaching him with respect. I beheld that Divine Being, the essence of everything, whose eyes resembled lotus petals. After bowing down with my hands together, I addressed him: ‘I wish to know you, O Divine Being, and also this extraordinary illusion of yours! O illustrious one, having entered your body through your mouth, I have seen the entire universe in your stomach! O Divine Being, the gods, the Danavas and the Rakshasas, the Yakshas, the Gandharvas, and the Nagas – indeed, the entire universe, both living and non-living, exists within your body! And although I have swiftly wandered through your body, by your grace, O God, my memory has not failed me. And, O great lord, I have emerged from your body at your command, not of my own accord! O you with lotus-like eyes, I wish to know who you are, free from all faults! Why do you remain here in the form of a boy after absorbing the entire universe? Please explain all this to me. Why, O sinless one, is the entire universe contained within your body? Also, how long, O enemy vanquisher, will you stay here? Driven by a curiosity fitting for Brahmanas, I wish to hear all this from you, O Lord of all gods, in complete detail and exactly as it happened, for everything I have seen, O Lord, is astounding and unfathomable!’ And thus addressed, that deity of deities, radiant and beautiful, the foremost of all speakers, comforted me and spoke these words.”
SECTION CLXXXVIII
“Markandeya continued, ‘The Deity then said, ‘O Brahmana, the gods even do not know me truly! As however, I have been gratified with thee, I will tell thee how I created the universe! O regenerate Rishi, thou art devoted to thy ancestors and hast also sought my protection! Thou hast also beheld me with thy eyes, and thy ascetic merit also is great! In ancient times I called the waters by the name of Nara; and because the waters have ever been my ayana or home, therefore have I been called Narayana (the water-homed). O best of regenerate ones, I am Narayana, the Source of all things, the Eternal, the Unchangeable. I am the Creator of all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I am Sakra, the chief of the gods. I am king Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the lord of the created things. And, O best of regenerate ones, I am he called Dhatri, and he also that is called Vidhatri, and I am Sacrifice embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; the Heaven is the crown of my head, the firmament and the cardinal points are my ears; the waters are born of my sweat. Space with the cardinal points are my body, and the Air is my mind. I have performed many hundreds of sacrifices with gifts in profusion. I am always present in the sacrifices of the gods; and they that are cognisant of the Vedas and officiate therein, make their offerings to me. On earth the Kshatriya chiefs that rule over men, in performing their sacrifices from desire of obtaining heaven, and the Vaisyas also in performing theirs from desire of winning those happy regions, all worship me at such times and by those ceremonials. It is I who, assuming the form of Sesha support (on my head) this earth bounded by the four seas and decked by Meru and Mandara. And O regenerate one, it is I who, assuming the form of a boar, had raised in days of yore this earth sunk in water. And, O best of Brahmanas, it is I who, becoming the fire that issues out of the Equine mouth, drink up the waters (of the ocean) and create them again. In consequence of my energy from my mouth, my arms, my thighs, and my feet gradually sprang Brahmanas and Kshatriyas and Vaisyas and Sudras. It is from me that the Rik, the Sama, the Yajus, and the Atharvan Vedas spring, and it is in me that they all enter when the time cometh. Brahmanas devoted to asceticism, they that value Peace as the highest attribute, they that have their souls under complete control, they that are desirous of knowledge, they that are freed from lust and wrath and envy, they that are unwedded to things of the earth, they that have their sins completely washed away, they that are possessed of gentleness and virtue, and are divested of pride, they that have a full knowledge of the Soul, all worship me with profound meditation. I am the flame known as Samvartaka, I am the Wind called by that name, I am the Sun wearing that appellation, and I am the fire that hath that designation. And, O best of Brahmanas, those things that are seen in the firmament as stars, know them to be the pores of my skin. The ocean—those mines of gems and the four cardinal points, know, O Brahmana, are my robes, my bed, and my home. By me have they been distributed for serving the purposes of the gods. And, O best of men, know also that lust, wrath, joy, fear, and the over-clouding of the intellect, are all different forms of myself. And, O Brahmana, whatever is obtained by men by the practice of truth, charity, ascetic austerities, and peace and harmlessness towards all creatures, and such other handsome deeds, is obtained because of my arrangements. Governed by my ordinance, men wander within my body, their senses overwhelmed by me. They move not according to their will but as they are moved by me. Regenerate Brahmanas that have thoroughly studied the Vedas, that have tranquillity in their souls, they that have subdued their wrath, obtain a high reward by means of their numerous sacrifices. That reward, however, is unattainable by men that are wicked in their deeds, overwhelmed by covetousness, mean and disreputable with souls unblessed and impure. Therefore, must thou know, O Brahmana that this reward which is obtained by persons having their souls under control and which is unobtainable by the ignorant and the foolish,—this which is attainable by asceticism alone,—is productive of high merit. And, O best of men, at those times when virtue and morality decrease and sin and immorality increase, I create myself in new forms. And, O Muni, when fierce and malicious Daityas and Rakshasas that are incapable of being slain by even the foremost of the gods, are born on earth, I then take my birth in the families of virtuous men, and assuming human body restore tranquillity by exterminating all evils. Moved by my own maya, I create gods and men, and Gandharvas and Rakshasas, and all immobile things and then destroy them all myself (when the time cometh). For the preservation of rectitude and morality I assume a human form, and when the season for action cometh, I again assume forms that are inconceivable. In the Krita age I become white, in the Treta age I become yellow, in the Dwapara I have become red and in the Kali age I become dark in hue, I the Kali age, the proportion of immorality becometh three-fourths, (a fourth only being that of morality). And when the end of the Yuga cometh, assuming the fierce form of Death, alone I destroy all the three worlds with their mobile and immobile existences. With three steps, I cover the whole Universe; I am the Soul of the universe; I am the source of all happiness; I am the humbler of all pride; I am omnipresent; I am infinite; I am the Lord of the senses; and my prowess is great. O Brahmana, alone do I set a-going the wheel of Time; I am formless; I am the Destroyer of all creatures; and I am the cause of all efforts of all my creatures. O best of Munis, my soul completely pervadeth all my creatures, but, O foremost of all regenerate ones, no one knoweth me. It is me that the pious and the devoted worship in all the worlds. O regenerate one, whatever of pain thou hast felt within my stomach, know, O sinless one, that all that is for thy happiness and good fortune. And whatever of mobile and immobile objects thou hast seen in the world, everything hath been ordained by my Soul which is the Spring of all existence. The grandsire of all creatures is half my body; I am called Narayana, and I am bearer of the conch-shell, the discus and the mace. O regenerate Rishi, for a period measured by a thousand times the length of the Yugas, I who am the Universal Soul sleep overwhelming all creatures in insensibility. And, O best of regenerate Rishis, I stay here thus for all time, in the form of a boy though I am old, until Brahma waketh up. O foremost of Brahmanas, gratified with thee, I who am Brahma have repeatedly granted thee boons, O thou who art worshipped by regenerate Rishis! Beholding one vast expanse of water and seeing that all mobile and immobile creatures have been destroyed, thou wert afflicted with melancholy. I know this, and it is for this that I showed thee the universe (within my stomach). And while thou wert within my body, beholding the entire universe, thou wert filled with wonder and deprived of thy senses. O regenerate Rishi, it is for this that thou wert speedily brought out by me through my mouth. I have (now) told thee of that Soul which is incapable of being comprehended by the gods and the Asuras. And as long as that great ascetic, the holy Brahma, doth not awake, thou, O regenerate Rishi, canst happily and trustfully dwell here. And when that Grandsire of all creatures awaketh up, I will then, O best of Brahmanas, alone create all creatures endued with bodies, the firmament, the earth, light, the atmosphere, water, and indeed all else of mobile and immobile creatures (that thou mayst have seen) on the earth!’
“Markandeya continued, ‘The Deity then said, ‘O Brahmana, even the gods do not truly know me! However, since I am pleased with you, I will reveal to you how I created the universe! O revered Rishi, you are devoted to your ancestors and have sought my protection. You have also seen me with your own eyes, and your ascetic merit is great! In ancient times, I called the waters by the name of Nara; and since the waters have always been my home, I am called Narayana (the water-homed). O best of the holy ones, I am Narayana, the Source of everything, the Eternal, the Unchangeable. I am the Creator of all, and I am also the Destroyer. I am Vishnu, I am Brahma, and I am Sakra, the chief of the gods. I am king Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa, the lord of all created beings. And, O best of the holy ones, I am known as Dhatri, and I am also Vidhatri, and I embody Sacrifice. Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; Heaven is the crown of my head, the firmament and the cardinal directions are my ears; the waters are born from my sweat. Space and the cardinal directions form my body, and the Air is my mind. I have performed countless sacrifices with abundant gifts. I am always present in the sacrifices of the gods; those who know the Vedas and officiate therein make their offerings to me. On earth, the Kshatriya chiefs who rule over men perform their sacrifices with the desire for heaven, and the Vaisyas do the same to attain those blissful realms, all worship me during those rituals. It is I who, taking the form of Sesha, support this earth, surrounded by the four seas, adorned by Meru and Mandara. And O holy one, it is I who, taking the form of a boar, raised the earth in ancient times when it was submerged in water. And, O best of Brahmanas, it is I who, becoming the fire that emerges from the horse's mouth, consume the waters of the ocean and recreate them. From my energy, my mouth, arms, thighs, and feet gradually gave rise to the Brahmanas, Kshatriyas, Vaisyas, and Sudras. The Rik, the Sama, the Yajus, and the Atharvan Vedas originate from me, and all enter into me when the time comes. The Brahmanas devoted to asceticism, those who value Peace as the highest quality, those who have complete control over their souls, those who seek knowledge, those freed from lust, anger, and envy, those not attached to earthly matters, those whose sins are fully cleansed, those who embody gentleness and virtue, and are free from pride, all worship me with deep meditation. I am the flame known as Samvartaka, I am the Wind called by that name, I am the Sun by that name, and I am the fire with that designation. And, O best of Brahmanas, the stars you see in the sky are merely the pores of my skin. The ocean—those treasure-filled mines—and the four cardinal points are my robes, my bed, and my home. They have been distributed by me to serve the purposes of the gods. And, O best of men, know also that lust, anger, joy, fear, and confusion of the intellect are all different aspects of myself. And, O Brahmana, whatever people achieve through truth, charity, asceticism, peace, and kindness towards all beings, and other virtuous actions, they attain due to my arrangements. Guided by my will, people move within my body, their senses overwhelmed by me. They do not act according to their own desires but as I direct them. Holy Brahmanas who have thoroughly studied the Vedas, who possess tranquility in their souls, who have subdued their anger, receive great rewards through their numerous sacrifices. However, this reward is unattainable for those who are wicked in their actions, consumed by greed, and who possess unblessed and impure souls. Thus, you must understand, O Brahmana, that this reward, attainable only through self-control and unobtainable by the ignorant and foolish, is productive of great merit. And, O best of men, during times when virtue and morality decline and sin and immorality rise, I take on new forms. And, O Muni, when fierce and malevolent Daityas and Rakshasas, who cannot be killed even by the greatest of the gods, are born on earth, I then take birth in virtuous families, adopting a human body to restore harmony by eliminating all evils. Driven by my own illusion, I create gods and men, and Gandharvas and Rakshasas, and all immobile things, and then I destroy them all myself when the time comes. For the preservation of righteousness and morality, I take on a human form, and when the time for action arrives, I take on forms that are beyond comprehension. In the Krita age, I am white; in the Treta age, I am yellow; in the Dwapara age, I am red; and in the Kali age, I am dark. During the Kali age, the proportion of immorality becomes three-fourths (only a fourth being that of morality). And when the end of the Yuga comes, assuming the fierce form of Death, I alone will destroy all three worlds along with their mobile and immobile beings. With three steps, I cover the whole Universe; I am the Soul of the universe; I am the source of all happiness; I am the humbler of all pride; I am omnipresent; I am infinite; I am the Lord of the senses; and my power is immense. O Brahmana, alone I set in motion the wheel of Time; I am formless; I am the Destroyer of all beings; and I am the cause of all efforts of all my beings. O best of Muni, my essence completely pervades all my beings, but, O foremost of the purified ones, no one truly knows me. It is I whom the pious and devoted worship in all realms. O holy one, whatever pain you have felt within me, know, O sinless one, that it is all for your benefit and good fortune. And whatever mobile and immobile entities you have seen in the world, everything has been ordained by my Essence, which is the Source of all existence. The progenitor of all beings is half my body; I am known as Narayana, and I am the bearer of the conch-shell, the discus, and the mace. O revered Rishi, for a period measured by a thousand times the length of the Yugas, I, who am the Universal Soul, sleep overwhelming all creatures in oblivion. And, O best of holy Rishis, I remain here eternally, in the form of a boy though I am ancient, until Brahma awakens. O foremost of Brahmanas, pleased with you, I who am Brahma have repeatedly granted you boons, O you who are worshipped by holy Rishis! Seeing the vast expanse of water and realizing that all beings, mobile and immobile, have been destroyed, you experienced deep sorrow. I know this, and it is for this reason that I showed you the universe within my body. And while you were inside me, witnessing the entire universe, you were filled with awe and lost your senses. O holy Rishi, it is for this reason that you were quickly brought out by me through my mouth. I have now revealed to you that Essence which cannot be comprehended by the gods or the Asuras. And as long as that great ascetic, the holy Brahma, remains asleep, you, O holy Rishi, can dwell here joyfully and trustfully. And when that Grandsire of all beings awakens, I will then, O best of Brahmanas, alone create all beings endowed with bodies, the firmament, the earth, light, the atmosphere, water, and indeed everything that you may have seen on earth!’
‘Markandeya continued, ‘Having said so unto me that wonderful Deity vanished, O son, from my sight! I then beheld this varied and wondrous creation start into life. O king, O thou foremost of the Bharata race, I witnessed all this, so wonderful, O thou foremost of all virtuous men, at the end of the Yuga! And the Deity, of eyes large as lotus leaves, seen by me, in days of yore is this tiger among men, this Janardana who hath become thy relative! It is in consequence of the boon granted to me by this one that memory doth not fail me, that the period of my life, O son of Kunti, is so long and death itself is under my control. This is that ancient and supreme Lord Hari of inconceivable soul who hath taken his birth as Krishna of the Vrishni race, and who endued with mighty arms, seemeth to sport in this world! This one is Dhatri and Vidhatri, the Destroyer of all the Eternal, the bearer of the Sreevatsa mark on his breast, the Lord of the lord of all creatures, the highest of the high, called also Govinda! Beholding this foremost of all gods, this ever-victorious Being, attired in yellow robes, this chief of the Vrishni race, my recollection cometh back to me! This Madhava is the father and mother of all creatures! Ye bulls of the Kuru race, seek ye the refuge of this Protector!’
Markandeya continued, "After saying that to me, that amazing Deity vanished from my sight! I then saw this diverse and incredible creation come to life. O king, O you who are the best of the Bharata lineage, I witnessed all this, so remarkable, O you who are the embodiment of virtue, at the end of the Yuga! The Deity with eyes as large as lotus leaves, whom I saw long ago, is this remarkable person, Janardana, who has become your relative! Because of the boon granted to me by him, my memory remains intact, my lifespan, O son of Kunti, is extended, and even death is under my control. This is the ancient and supreme Lord Hari, of unimaginable essence, who was born as Krishna from the Vrishni clan, and who, endowed with powerful arms, seems to play in this world! He is Dhatri and Vidhatri, the Destroyer of all that is Eternal, bearing the Sreevatsa mark on his chest, the Lord of all beings, the highest of the high, also known as Govinda! Seeing this foremost of all gods, this ever-victorious Being dressed in yellow robes, this leader of the Vrishni tribe, my memory returns to me! This Madhava is the source of all creatures! O strong ones of the Kuru race, seek the refuge of this Protector!"
Vaisampayana continued, “Thus addressed, the sons of Pritha and those bulls among men—the twins, along with Draupadi, all bowed down unto Janardana. And that tiger among men deserving of every respect thus revered by the sons of Pandu, then consoled them all with words of great sweetness.”
Vaisampayana went on, “After hearing this, the sons of Pritha and those champions of men—the twins, along with Draupadi, all bowed down to Janardana. And that exceptional man, respected by the sons of Pandu, then comforted them all with soothing words.”
SECTION CLXXXIX
“Vaisampayana said Yudhishthira, the son of Kunti, once more asked the great Muni Markandeya about the future course of the government of the Earth.
“Vaisampayana said Yudhishthira, the son of Kunti, once again asked the great sage Markandeya about the future direction of the governance of the Earth.
“And Yudhishthira said, ‘O thou foremost of all speakers, O Muni of Bhrigu’s race, that which we have heard from thee about the destruction and re-birth of all things at the end of the Yuga, is, indeed, full of wonder! I am filled with curiosity, however, in respect of what may happen in the Kali age. When morality and virtue will be at an end, what will remain there! What will be the prowess of men in that age, what their food, and what their amusements? What will be the period of life at the end of the Yuga? What also is the limit, having attained which the Krita age will begin anew? Tell me all in detail, O Muni, for all that thou narratest is varied and delightful.’
“And Yudhishthira said, ‘O you who are the best of speakers, O sage from Bhrigu’s line, what we've heard from you about the destruction and rebirth of everything at the end of the Yuga is truly amazing! However, I am really curious about what will happen in the Kali age. When morality and virtue are gone, what will be left? What will men be capable of in that age, what will they eat, and what will they do for fun? What will the lifespan be at the end of the Yuga? Also, what is the point at which the Krita age will start all over again? Please share all the details, O sage, because everything you tell us is interesting and enjoyable.’”
“Thus addressed, that foremost of Munis began his discourse again, delighting that tiger of the Vrishni race and the sons of Pandu as well. And Markandeya said, ‘Listen, O monarch, to all that hath been seen and heard by me, and to all, O king of kings, that hath been known to me by intuition from the grace of the God of gods! O bull of the Bharata race, listen to me as I narrate the future history of the world during the sinful age. O bull of the Bharata race, in the Krita age, everything was free from deceit and guile and avarice and covetousness; and morality like a bull was among men, with all the four legs complete. In the Treta age sin took away one of these legs and morality had three legs. In the Dwapara, sin and morality are mixed half and half; and accordingly morality is said to have two legs only. In the dark age (of Kali), O thou best of the Bharata race, morality mixed with three parts of sin liveth by the side of men. Accordingly morality then is said to wait on men, with only a fourth part of itself remaining. Know, O Yudhishthira, that the period of life, the energy, intellect and the physical strength of men decrease in every Yuga! O Pandava, the Brahmanas and Kshatriyas and Vaisyas and Sudras, (in the Kali age) will practise morality and virtue deceitfully and men in general will deceive their fellows by spreading the net of virtue. And men with false reputation of learning will, by their acts, cause Truth to be contracted and concealed. And in consequence of the shortness of their lives they will not be able to acquire much knowledge. And in consequence of the littleness of their knowledge, they will have no wisdom. And for this, covetousness and avarice will overwhelm them all. And wedded to avarice and wrath and ignorance and lust men will entertain animosities towards one another, desiring to take one another’s lives. And Brahmanas and Kshatriyas and Vaisyas with their virtue contracted and divested of asceticism and truth will all be reduced to an equality with the Sudras. And the lowest orders of men will rise to the position of the intermediate ones, and those in intermediate stations will, without doubt, descend to the level of the lowest ones. Even such, O Yudhishthira, will become the state of the world at the end of the Yuga. Of robes those will be regarded the best that are made of flax and of grain the Paspalum frumentacea45 will be regarded the best. Towards this period men will regard their wives as their (only) friends. And men will live on fish and milk, goats and sheep, for cows will be extinct. And towards that period, even they that are always observant of vows, will become covetous. And opposed to one another, men will, at such a time, seek one another’s lives; and divested of Yuga, people will become atheists and thieves. And they will even dig the banks of streams with their spades and sow grains thereon. And even those places will prove barren for them at such a time. And those men who are devoted to ceremonial rites in honour of the deceased and of the gods, will be avaricious and will also appropriate and enjoy what belongs to others. The father will enjoy what belongs to the son; and the son, what belongs to the father. And those things will also be enjoyed by men in such times, the enjoyment of which hath been forbidden in the scriptures. And the Brahmanas, speaking disrespectfully of the Vedas, will not practise vows, and their understanding clouded by the science of disputation, they will no longer perform sacrifices and the Homa. And deceived by the false science of reasons, they will direct their hearts towards everything mean and low. And men will till low lands for cultivation and employ cows and calves that are one year old, in drawing the plough and carrying burthens. And sons having slain their sires, and sires having slain their sons will incur no opprobrium. And they will frequently save themselves from anxiety by such deeds, and even glory in them. And the whole world will be filled with mleccha behaviour and notions and ceremonies, and sacrifices will cease and joy will be nowhere and general rejoicing will disappear. And men will rob the possession of helpless persons of those that are friendless and of wisdoms also. And, possessed of small energy and strength, without knowledge and given to avarice and folly and sinful practices men will accept with joy the gifts made by wicked people with words of contempt. And, O son of Kunti, the kings of the earth, with hearts wedded to sin without knowledge and always boastful of their wisdom, will challenge one another from desire of taking one another’s life. And the Kshatriyas also towards the end of such a period will become the thorns of the earth. And filled with avarice and swelling with pride and vanity and, unable and unwilling to protect (their subjects), they will take pleasure in inflicting punishments only. And attacking and repeating their attacks upon the good and the honest, and feeling no pity for the latter, even when they will cry in grief, the Kshatriyas will, O Bharata, rob these of their wives and wealth. And no one will ask for a girl (for purposes of marriage) and no one will give away a girl (for such purposes), but the girls will themselves choose their lords, when the end of the Yuga comes. And the kings of the earth with souls steeped in ignorance, and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be mlecchified.46 And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right. And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old. And cowards will have the reputation of bravery and the brave will be cheerless like cowards. And towards the end of the Yuga men will cease to trust one another. And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no remnants of their orders. And all men towards the end of the Yuga will become members of one common order, without distinction of any kind. And sires will not forgive sons, and sons will not forgive sires. And when the end approaches, wives will not wait upon and serve their husbands. And at such a time men will seek those countries where wheat and barley form the staple food. And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another’s acts. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelop the whole earth, and the life of man will then be measured by sixteen years, on attaining to which age death will ensue. And girls of five or six years of age will bring forth children and boys of seven or eight years of age will become fathers. And, O tiger among kings, when the end of the Yuga will come, the wife will never be content with her husband, nor the husband with his wife. And the possessions of men will never be much, and people will falsely bear the marks of religion, and jealousy and malice will fill the world. And no one will, at that time, be a giver (of wealth or anything else) in respect to any one else. And the inhabited regions of the earth will be afflicted with dearth and famine, and the highways will be filled with lustful men and women of evil repute. And, at such a time, the women will also entertain an aversion towards their husbands. And without doubt all men will adopt the behaviour of the mlecchas, become omnivorous without distinction, and cruel in all their acts, when the end of the Yuga will come. And, O thou foremost of the Bharatas, urged by avarice, men will, at that time, deceive one another when they sell and purchase. And without a knowledge of the ordinance, men will perform ceremonies and rites, and, indeed, behave as listeth them, when the end of the Yuga comes. And when the end of the Yuga comes, urged by their very dispositions, men will act cruelly, and speak ill of one another. And people will, without compunction, destroy trees and gardens. And men will be filled with anxiety as regards the means of living. And, O king, overwhelmed with covetousness, men will kill Brahmanas and appropriate and enjoy the possessions of their victims. And the regenerate ones, oppressed by Sudras, and afflicted with fear, and crying Oh and Alas, will wander over the earth without anybody to protect them. And when men will begin to slay one another, and become wicked and fierce and without any respect for animal life, then will the Yuga come to an end. And, O king, even the foremost of the regenerate ones, afflicted by robbers, will, like crows, fly in terror and with speed, and seek refuge, O perpetuator of the Kuru race, in rivers and mountains and inaccessible regions. And always oppressed by bad rulers with burthens of taxes, the foremost of the regenerate classes, O lord of the earth, will, in those terrible times, take leave of all patience and do improper acts by becoming even the servants of the Sudras. And Sudras will expound the scriptures, and Brahmanas will wait upon and listen to them, and settle their course of duty accepting such interpretations as their guides. And the low will become the high, and the course of things will look contrary. And renouncing the gods, men will worship bones and other relics deposited within walls. And, at the end of the Yuga, the Sudras will cease to wait upon and serve the Brahmanas. And in the asylums of great Rishis, and the teaching institutions of Brahmanas, and in places sacred to the gods and sacrificial compounds, and in sacred tanks, the earth will be disfigured with tombs and pillars containing bony relics and not graced with temples dedicated to the gods. All this will take place at the end of the Yuga, and know that these are the signs of the end of the Yuga. And when men become fierce and destitute of virtue and carnivorous and addicted to intoxicating drinks, then doth the Yuga come to an end. And, O monarch, when flowers will be begot within flowers, and fruits within fruits, then will the Yuga come to an end. And the clouds will pour rain unseasonably when the end of the Yuga approaches. And, at that time, ceremonial rites of men will not follow one another in due order, and the Sudras will quarrel with the Brahmanas. And the earth will soon be full of mlecchas, and the Brahmanas will fly in all directions for fear of the burthen of taxes. And all distinctions between men will cease as regards conduct and behaviour, and afflicted with honorary tasks and offices, people will fly to woody retreats, subsisting on fruits and roots. And the world will be so afflicted, that rectitude of conduct will cease to be exhibited anywhere. And disciples will set at naught the instructions of preceptors, and seek even to injure them. And preceptors impoverished will be disregarded by men. And friends and relatives and kinsmen will perform friendly offices for the sake of the wealth only that is possessed by a person. And when the end of the Yuga comes, everybody will be in want. And all the points of the horizon will be ablaze, and the stars and stellar groups will be destitute of brilliancy, and the planets and planetary conjunctions will be inauspicious. And the course of the winds will be confused and agitated, and innumerable meteors will flash through the sky, foreboding evil. And the Sun will appear with six others of the same kind. And all around there will be din and uproar, and everywhere there will be conflagrations. And the Sun, from the hour of his rising to that of setting, will be enveloped by Rahu. And the deity of a thousand eyes will shower rain unseasonably. And when the end of the Yuga comes, crops will not grow in abundance. And the women will always be sharp in speech and pitiless and fond of weeping. And they will never abide by the commands of their husbands. And when the end of the Yuga comes, sons will slay fathers and mothers. And women, living uncontrolled, will slay their husbands and sons. And, O king, when the end of the Yuga comes, Rahu will swallow the Sun unseasonably. And fires will blaze up on all sides. And travellers unable to obtain food and drink and shelter even when they ask for these, will lie down on the wayside refraining from urging their solicitations. And when the end of the Yuga comes, crows and snakes and vultures and kites and other animals and birds will utter frightful and dissonant cries. And when the end of the Yuga comes, men will cast away and neglect their friends and relatives and attendants. And, O monarch, when the end of the Yuga comes, men abandoning the countries and directions and towns and cities of their occupation, will seek for new ones, one after another. And people will wander over the earth, uttering, ‘O father, O son’, and such other frightful and rending cries.
“Thus addressed, the foremost of sages began speaking again, delighting that tiger of the Vrishni clan and the sons of Pandu as well. Markandeya said, ‘Listen, O monarch, to everything I have seen and heard, and to all that I have intuitively understood through the grace of the God of gods! O strongest of the Bharata race, pay attention as I recount the future history of the world during this sinful age. O strongest of the Bharata race, in the Krita age, everything was free from deceit, deception, greed, and envy; morality was like a sturdy bull among men, standing on all four legs. In the Treta age, sin took away one of those legs, leaving morality with three legs. In the Dwapara age, sin and morality were mixed half and half, resulting in morality having only two legs. In the dark age (of Kali), O you greatest of the Bharata race, morality, mixed with three parts of sin, lives alongside men. Therefore, it's said that morality then only waits on men, with only a quarter of itself remaining. Understand, O Yudhishthira, that the length of life, energy, intelligence, and physical strength of men decline in every Yuga! O Pandava, during the Kali age, the Brahmanas, Kshatriyas, Vaisyas, and Sudras will practice morality and virtue deceitfully, and people in general will mislead others while pretending to follow virtue. Men with a false reputation for learning will, through their actions, distort and hide the truth. Due to the shortness of their lives, they won’t be able to gain much knowledge. And because of their limited knowledge, they will lack wisdom. Greed and avarice will overwhelm them all. Bound to greed, anger, ignorance, and lust, people will harbor animosities toward one another, seeking to take each other's lives. The Brahmanas, Kshatriyas, and Vaisyas, stripped of their virtue and asceticism, will be reduced to the same level as the Sudras. The lowest classes will rise to the status of the middle ones, and those in the middle will undoubtedly fall to the level of the lowest. Such, O Yudhishthira, will be the state of the world at the end of the Yuga. Of garments, those made of flax will be considered the finest, and the Paspalum frumentacea45 will be valued most among grains. During this time, men will see their wives as their only friends. They will survive on fish and milk, goats, and sheep, as cows will become extinct. Even those who are dedicated to their vows will become greedy. Opposed to one another, they will seek to harm each other’s lives, and, without the guidance of the Yuga, people will become atheists and thieves. They will even dig riverbanks with spades and sow grains there, and these places will be barren for them then. Those devoted to ceremonial rites for the deceased and the gods will be greedy and seize what belongs to others. Fathers will take what belongs to their sons, and sons will take what belongs to their fathers. They will also enjoy things that scriptures forbid. The Brahmanas, disrespecting the Vedas, will not observe vows; their understanding clouded by argumentative knowledge, they will stop performing sacrifices and the Homa. Misled by false reasoning, they will focus their hearts on everything lowly. Men will cultivate lowlands with young cows and calves used to plow and carry burdens. Sons will kill their fathers, and fathers will kill their sons without any shame. They will frequently feel relieved through such actions, and even take pride in them. The world will overflow with mleccha behavior, thoughts, and rituals while sacrifices cease and joy disappears. Men will rob the possessions of the helpless and those without friends or wisdom. Lacking energy and strength, ignorant and greedy, attached to foolish and sinful practices, men will gladly accept offerings from wicked people, given with contemptuous words. O son of Kunti, the kings of the earth, driven by sin, and boasting of their wisdom, will challenge one another in their desire to kill one another. And towards the end of this period, the Kshatriyas will become the thorns of the earth. Filled with greed, pride, and vanity, refusing to protect their subjects, they will take pleasure only in punishments. Attacking the good and honest repeatedly, with no compassion even when they cry in grief, the Kshatriyas will rob these vulnerable figures of their wives and wealth. No one will seek a girl for marriage, and no one will give a girl away; instead, the girls themselves will choose their partners at the end of the Yuga. The kings of the earth, steeped in ignorance and discontent with what they have, will rob their subjects by any means possible. Without a doubt, the entire world will be mlecchified.46 And when the end of the Yuga arrives, the right hand will deceive the left, and the left will deceive the right. Men with false reputations for learning will distort the truth, and the old will reveal the foolishness of the young, while the young will expose the weaknesses of the old. Cowards will be regarded as brave, while the brave will feel dejected like cowards. Near the Yuga’s end, trust among men will vanish. Greedy and foolish, the world will stick to one kind of food. Sin will increase and thrive, while virtue will decline and wither. The Brahmanas, Kshatriyas, and Vaisyas will vanish, leaving, O king, no trace of their orders. At the end of the Yuga, all men will belong to one common order without any distinction. Fathers will not forgive sons, and sons will not forgive fathers. When the end approaches, wives will not attend to or serve their husbands. During this time, men will seek out regions where wheat and barley are the staple foods. O monarch, both men and women will act freely without tolerance for one another’s actions. O Yudhishthira, the whole world will be mlecchified. Men will stop making offerings to the gods in the form of Sraddhas. No one will heed the words of others, and no one will consider another as a teacher. O ruler of men, intellectual darkness will envelop the entire earth, and human life will be measured by sixteen years; upon reaching this age, death will follow. Girls of five or six will bear children, and boys of seven or eight will become fathers. O top king, when the end of the Yuga comes, wives will never be satisfied with their husbands, nor will husbands be satisfied with their wives. The possessions of men will be few, and people will falsely display signs of religion; jealousy and malice will fill the world. No one will be a giver in relation to anyone else. The regions of the earth will suffer from dearth and famine, and the highways will overflow with lustful men and women of bad repute. At that time, women will also develop aversion toward their husbands. Surely, at the end of the Yuga, all men will adopt mleccha behavior, become omnivorous with no distinction, and commit cruelty in all their actions. O foremost of the Bharatas, driven by greed, men will deceive each other in their trades. Ignorant of the rules, men will hold ceremonies and perform rituals, behaving as they please when the end comes. As the end of the Yuga approaches, men will act cruelly due to their own nature, and speak ill of one another. People will destroy trees and gardens without remorse. And, O king, overcome with greed, men will kill Brahmanas and seize and enjoy the possessions of their victims. The regenerate ones, oppressed by Sudras, afraid, and lamenting, will wander the earth without anyone to protect them. When men start to slay one another and become wicked, fierce, and devoid of respect for life, then the Yuga will end. O king, even the foremost of the regenerate ones, tormented by robbers, will flee in terror like crows, seeking refuge in rivers, mountains, and inaccessible places. Always burdened by oppressive rulers and heavy taxes, the best of the regenerate classes, O lord of the earth, in those terrible times, will abandon all patience and engage in improper acts, even becoming servants to the Sudras. Sudras will expound the scriptures, and Brahmanas will listen to them and follow such interpretations for their own guidance. The low will rise to prominence, while the natural order will be upended. Renouncing the gods, men will worship bones and other relics placed in walls. At the end of the Yuga, the Sudras will no longer serve the Brahmanas. In the hermitages of great Rishis, and the teaching institutions of Brahmanas, and in sites sacred to the gods and sacrificial grounds, and in holy ponds, the earth will be tarnished with tombs and pillars containing bones, devoid of temples dedicated to the gods. All this will happen at the end of the Yuga, and know that these are signs of its end. When men become violent, devoid of virtue, flesh-eaters, and addicted to intoxicating drinks, then the Yuga comes to an end. O monarch, when flowers blossom from flowers, and fruits grow from fruits, then the Yuga will end. Clouds will bring rain at unexpected times as the end of the Yuga nears. During this period, men's rituals will no longer follow the proper sequence, and the Sudras will quarrel with the Brahmanas. Soon, the earth will be full of mlecchas, and the Brahmanas will flee in all directions from the burden of taxes. All distinctions in conduct and behavior will vanish, and overwhelmed with burdens of honor, people will retreat to forests, living off fruits and roots. The world will suffer greatly, and no one will display righteous conduct. Disciples will disregard their teachers’ instructions, even seeking to harm them. Impecunious teachers will be neglected. Friends, relatives, and kin will only act kindly for the sake of the wealth a person possesses. When the end of the Yuga arrives, everyone will be in need. All points of the horizon will blaze with fire, the stars and constellations will lose their brightness, and the planets will become unfavorable. The winds will be chaotic and restless, and countless meteors will streak through the sky, signaling calamity. The Sun will appear with six others like it. There will be noise and chaos everywhere, and conflagrations will abound. From the moment of its rising to its setting, the Sun will be obscured by Rahu. The deity with a thousand eyes will rain at unanticipated times. When the end of the Yuga comes, crops will no longer grow plentifully. Women will be sharp-tongued, merciless, and prone to weeping. They will not obey their husbands' commands. When the Yuga ends, sons will kill fathers and mothers. Unrestrained, women will kill their husbands and children. O king, when the end of the Yuga comes, Rahu will unpredictably engulf the Sun. Fires will rage on all sides. Travelers, unable to find food, drinks, and shelter, even when asking for them, will lie down on roadsides, refraining from making requests. When the Yuga ends, crows, snakes, vultures, kites, and other animals and birds will make horrifying and discordant cries. As the end of the Yuga approaches, men will abandon and forsake their friends, relatives, and attendants. O monarch, at the end of the Yuga, men will leave the countries, regions, towns, and cities they live in, seeking new ones. People will wander the earth, calling out, ‘O father, O son,’ and other heart-wrenching cries."
“And when those terrible times will be over, the creation will begin anew. And men will again be created and distributed into the four orders beginning with Brahmanas. And about that time, in order that men may increase, Providence, according to its pleasure, will once more become propitious. And then when the Sun, the Moon, and Vrihaspati will, with the constellation Pushya47, enter the same sign, the Krita age will begin again. And the clouds will commence to shower seasonably, and the stars and stellar conjunctions will become auspicious. And the planets, duly revolving in their orbits, will become exceedingly propitious. And all around, there will be prosperity and abundance and health and peace. And commissioned by Time, a Brahmana of the name of Kalki will take his birth. And he will glorify Vishnu and possess great energy, great intelligence, and great prowess. And he will take his birth in a town of the name of Sambhala in an auspicious Brahmana family. And vehicles and weapons, and warriors and arms, and coats of mail will be at his disposal as soon as he will think of them. And he will be the king of kings, and ever victorious with the strength of virtue. And he will restore order and peace in this world crowded with creatures and contradictory in its course. And that blazing Brahmana of mighty intellect, having appeared, will destroy all things. And he will be the Destroyer of all, and will inaugurate a new Yuga. And surrounded by the Brahmanas, that Brahmana will exterminate all the mlecchas wherever those low and despicable persons may take refuge.”
“And when those terrible times are over, creation will begin anew. People will once again be created and divided into the four groups starting with Brahmanas. Around that time, to help humans multiply, Providence will once again be favorable. Then, when the Sun, the Moon, and Vrihaspati enter the same sign as the constellation Pushya, the Krita age will begin again. The clouds will start to rain at the right times, and the stars and planetary alignments will be favorable. The planets will orbit as they should and bring great blessings. Everywhere, there will be prosperity, abundance, health, and peace. Envisioned by Time, a Brahmana named Kalki will be born. He will praise Vishnu and have immense energy, intelligence, and strength. He will be born in a town called Sambhala in an auspicious Brahmana family. Vehicles, weapons, warriors, and armor will be available to him whenever he thinks of them. He will be the king of kings, always victorious through the power of virtue. He will restore order and peace in this chaotic world filled with creatures and contradictions. This brilliant Brahmana, with great intellect, will come and destroy everything. He will be the Destroyer of all and start a new Yuga. Surrounded by Brahmanas, he will eliminate all the mlecchas wherever those low and despicable individuals may seek refuge.”
SECTION CLXL
“Markandeya continued, ‘Having exterminated the thieves and robbers, Kalki will, at a great Horse-sacrifice, duly give away this earth to the Brahmanas, and having established anew the blessed rectitude ordained by the Self-create, Kalki, of sacred deeds and illustrious reputation, will enter a delightful forest, and the people of this earth will imitate his conduct, and when the Brahmanas will have exterminated the thieves and robbers, there will be prosperity everywhere (on earth). And as the countries of the earth will one after another be subjugated, that tiger among Brahmanas, Kalki, having placed deer skins and lances and tridents there, will roam over the earth, adored by foremost Brahmanas and showing his regard for them and engaged all the while in slaughtering thieves and robbers. And he will exterminate the thieves and robbers amid heart-rending cries of ‘Oh, father—’ ‘Oh, mother!—‘O son!’ and the like, and O Bharata, when sin will thus have been rooted out and virtue will flourish on arrival of the Krita age, men will once more betake themselves to the practice of religious rites. And in the age that will set in, viz., the Krita, well-planted gardens and sacrificial compounds and large tanks and educational centres for the cultivation of Brahmanic lore and ponds and temples will re-appear everywhere. And the ceremonies and rites of sacrifices will also begin to be performed. And the Brahmanas will become good and honest, and the regenerate ones, devoted to ascetic austerities, will become Munis and the asylums of ascetics, which had before been filled with wretches will once more be homes of men devoted to truth, and men in general will begin to honour and practise truth. And all seeds, sown on earth, will grow, and, O monarch, every kind of crop will grow in every season. And men will devotedly practise charity and vows and observances, and the Brahmanas devoted to meditation and sacrifices will be of virtuous soul and always cheerful, and the rulers of the earth will govern their kingdoms virtuously, and in the Krita age, the Vaisyas will be devoted to the practices of their order. And the Brahmanas will be devoted to their six-fold duties (of study, teaching, performance of sacrifices on their own account, officiating at sacrifices performed by others, charity and acceptance of gifts), and the Kshatriyas will be devoted to feats of prowess. And Sudras will be devoted to service of the three (high) orders,
“Markandeya continued, ‘After wiping out the thieves and robbers, Kalki will, during a great Horse-sacrifice, properly give this earth to the Brahmanas. He will reestablish the blessed righteousness set forth by the Self-create, Kalki, known for his sacred deeds and outstanding reputation, and will enter a beautiful forest. The people of this earth will follow his example, and when the Brahmanas have eliminated the thieves and robbers, prosperity will flourish everywhere. As the nations of the earth are conquered one by one, that powerful Brahmana, Kalki, will roam the land adorned with deer skins, lances, and tridents, respected by the top Brahmanas, all while engaged in battling thieves and robbers. He will wipe out the thieves and robbers amid heart-wrenching cries of ‘Oh, father—’ ‘Oh, mother!—‘O son!’ and similar lamentations, and O Bharata, when sin has been eradicated and virtue thrives with the arrival of the Krita age, people will turn again to religious practices. In the forthcoming age, the Krita, lush gardens, sacrificial grounds, large tanks, educational centers for the study of Brahmanic knowledge, ponds, and temples will be established everywhere. The ceremonies and rituals of sacrifices will also resume. The Brahmanas will be righteous and honest, and those committed to ascetic disciplines will become Munis. The hermitages, once filled with unworthy people, will return to being homes of truth-seekers, and society will honor and practice honesty. All seeds planted in the earth will sprout, and, O monarch, every type of crop will thrive in every season. People will wholeheartedly engage in charity, vows, and observances, and the Brahmanas dedicated to meditation and sacrifices will be virtuous and perpetually joyful. The rulers will govern their kingdoms with integrity, and in the Krita age, the Vaisyas will adhere to the practices of their order. The Brahmanas will commit to their six duties (study, teaching, performing their own sacrifices, officiating at the sacrifices of others, charity, and accepting gifts), while the Kshatriyas will focus on acts of valor. The Sudras will serve the three higher orders.’
“These, O Yudhishthira, are the courses of the Krita, the Treta, the Dwapara and the succeeding age. I have now narrated to thee everything. I have also told thee, O son of Pandu, the periods embraced by the several Yugas as generally known. I have now told thee everything appertaining to both the past and the future as narrated by Vayu in the Purana (which goes by his name and) which is adored by the Rishis. Being immortal I have many a time beheld and otherwise ascertained the courses of the world. Indeed, all I have seen and felt I have now told thee. And, O thou of unfading glory, listen now with thy brothers to something else I will presently tell thee for clearing thy doubts about religion! O thou foremost of virtuous men, thou shouldst always fix thy soul on virtue, for, O monarch, a person of virtuous soul obtaineth bliss both here and hereafter. And, O sinless one, listen to the auspicious words that I will now speak to thee. Never do thou humiliate a Brahmana, for a Brahmana, if angry, may by his vow destroy the three worlds.”
“Listen, Yudhishthira, these are the paths of the Krita, Treta, Dwapara, and the age that follows. I've shared everything with you now. I've also explained the time spans of the various Yugas as they are commonly understood. I've covered everything related to both the past and the future, as described by Vayu in the Purana named after him, which is revered by the Rishis. Being immortal, I've witnessed and learned about the ways of the world numerous times. Everything I've seen and experienced, I've now shared with you. And, O you of everlasting glory, listen now with your brothers to something else I will tell you to clear your doubts about righteousness! O you who are foremost in virtue, always focus your heart on what is right, for, O king, a person of virtuous nature finds happiness both in this life and the next. And, O sinless one, heed the wise words I am about to say. Never disrespect a Brahmana, for if a Brahmana is angered, his vow could destroy the three worlds.”
Vaisampayana continued, “Hearing these words of Markandeya, the royal head of the Kurus, endued with intelligence and possessed of great lustre, spoke these words of great wisdom, ‘O muni, if I am to protect my subjects, to what course of conduct should I adhere? And how should I behave so that I may not fall away from the duties of my order?’
Vaisampayana continued, “After hearing Markandeya’s words, the wise and radiant king of the Kurus said, ‘O sage, if I am to protect my people, what path should I follow? And how should I act to ensure that I don’t stray from my responsibilities?’”
“Markandeya, hearing this, answered, ‘Be merciful to all creatures, and devoted to their good. Love all creatures, scorning none. Be truthful in speech, humble, with passions under complete control, and always devoted to the protection of thy people. Practise virtue and renounce sin, and worship thou the manes and the god and whatever thou mayst have done from ignorance or carelessness, wash them off and expiate them by charity. Renouncing pride and vanity, be thou possessed to humility and good behaviour. And subjugating the whole earth, rejoice thou and let happiness be thine. This is the course of conduct that accords with virtue. I have recited to thee all that was and all that will be regarded as virtuous. There is nothing appertaining to the past or the future that is unknown to thee. Therefore, O son, take not to heart this present calamity of thine. They that are wise are never overwhelmed when they are persecuted by Time. O thou of mighty arms, the very dwellers of heaven cannot rise superior to Time. Time afflicts all creatures. O sinless one, let not doubt cross thy mind regarding the truth of what I have told thee, for, if thou sufferest doubt to enter thy heart, thy virtue will suffer diminution! O bull of the Bharata race, thou art born in the celebrated family of the Kurus. Thou shouldst practise that which I have told thee, in thought, word and deed.’
“Markandeya, hearing this, replied, ‘Show kindness to all living beings, and be dedicated to their well-being. Love all creatures, and don't look down on anyone. Speak the truth, be humble, control your emotions completely, and always focus on protecting your people. Live virtuously and turn away from sin, and honor your ancestors and God. For anything you may have done out of ignorance or carelessness, make amends through acts of charity. Let go of pride and vanity; embrace humility and good behavior. By gaining mastery over the world, find joy and let happiness be yours. This is how to live a virtuous life. I've shared with you everything that is considered virtuous, both from the past and what will be in the future. There’s nothing from the past or the future that's unknown to you. So, my son, don't dwell on your current hardships. Wise people are never crushed when faced with the trials of Time. O strong one, even the celestial beings cannot escape Time. Time affects all living things. O pure one, don’t let doubt invade your mind about the truth of what I’ve shared, because if you allow doubt to take root in your heart, your virtue will weaken! O mighty bull of the Bharata lineage, you are born into the esteemed Kuru family. You should practice what I have told you in your thoughts, words, and actions.’”
Yudhishthira answered, “O thou foremost of the regenerate ones, at thy command I will certainly act according to all the instructions thou hast given me, and which, O lord, are all so sweet to the ear. O foremost of Brahmanas, avarice and lust I have none, and neither fear nor pride nor vanity. I shall, therefore, O lord, follow all that thou hast told me.”
Yudhishthira replied, “O you who are the greatest among the wise, I will surely follow all your instructions, which, O lord, are so pleasing to hear. O greatest of the Brahmins, I have no greed or desire, and I feel neither fear nor pride nor arrogance. Therefore, O lord, I will do everything you’ve asked of me.”
Vaisampayana continued, “Having listened to the words of the intelligent Markandeya, the sons of Pandu, O king, along with the wielder of the bow called Saranga, and all those bulls among Brahmanas, and all others that were there, became filled with joy. And having heard those blessed words appertaining to olden time, from Markandeya gifted with wisdom, their hearts were filled with wonder.”
Vaisampayana continued, “After hearing the wise words of Markandeya, the sons of Pandu, O king, along with the archer known as Saranga, and all the talented Brahmanas, as well as everyone else present, felt a surge of happiness. Upon listening to those ancient and blessed words from the knowledgeable Markandeya, their hearts were filled with awe.”
SECTION CLXLI
Janamejaya said, “It behoveth thee to narrate to me in full the greatness of the Brahmanas even as the mighty ascetic Markandeya had expounded it to the sons of Pandu.”
Janamejaya said, “You should tell me all about the greatness of the Brahmanas just as the powerful ascetic Markandeya explained it to the sons of Pandu.”
“Vaisampayana said, ‘The eldest son of Pandu had asked Markandeya saying, ‘It behoveth thee to expound to me the greatness of Brahmanas.’ Markandeya answered him saying, ‘Hear, O king, about the behaviour of Brahmanas in days of old.’
“Vaisampayana said, ‘The oldest son of Pandu asked Markandeya, saying, ‘Please explain to me the greatness of Brahmanas.’ Markandeya replied, ‘Listen, O king, to the conduct of Brahmanas in ancient times.’”
“And Markandeya continued, ‘There was a king, by name Parikshit in Ayodhya and belonging to the race of Ikshvaku. And once upon a time Parikshit went a-hunting. And as he was riding alone on a horse chasing deer, the animal led him to a great distance (from the habitations of men). And fatigued by the distance he had ridden and afflicted with hunger and thirst he beheld in that part of the country whither he had been led, a dark and dense forest, and the king, beholding that forest, entered it and seeing a delightful tank within the forest, both the rider and the horse bathed in it, and refreshed by the bath and placing before his horse some stalks and fibres of the lotus, the king sat by the side of the tank. And while he was lying by the side of the tank, he heard certain sweet strains of music, and hearing those strains, he reflected, ‘I do not see here the foot-prints of men. Whose and whence then these strains?’ And the king soon beheld a maiden of great beauty gathering flowers singing all the while, and the maiden soon came before the king, and the king thereupon asked her, ‘Blessed one, who art thou and whose?’ And she replied, ‘I am a maiden.’ And the king said, ‘I ask thee to be mine.’ And the maiden answered, ‘Give me a pledge, for then only I can be thine, else not.’ And the king then asked about the pledge and the girl answered. ‘Thou wilt never make me cast my eyes on water’, and the king saying, ‘So be it,’ married her, and king Parikshit having married her sported (with her) in great joy, and sat with her in silence, and while the king was staying there, his troops reached the spot, and those troops beholding the monarch stood surrounding him, and cheered by the presence of troops, the king entered a handsome vehicle accompanied by his (newly) wedded wife. And having arrived at his capital he began to live with her in privacy. And persons that were even near enough to the king could not obtain any interview with him and the minister-in-chief enquired of those females that waited upon the king, asking, ‘What do ye do here?’ And those women replied, ‘We behold here a female of unrivalled beauty. And the king sporteth with her, having married her with a pledge that he would never show her water.’ And hearing those words, the minister-in-chief caused an artificial forest to be created, consisting of many trees with abundant flowers and fruits, and he caused to be excavated within that forest and towards one of its sides a large tank, placed in a secluded spot and full of water that was sweet as Amrita. The tank was well covered with a net of pearls. Approaching the king one day in private, he addressed the king saying, ‘This is a fine forest without water. Sport thou here joyfully!’ And the king at those words of his minister entered that forest with that adorable wife of his, and the king sported with her in that delightful forest, and afflicted with hunger and thirst and fatigued and spent, the king beheld a bower of Madhavi creepers48 and entering that bower with his dear one, the king beheld a tank full of water that was transparent and bright as nectar, and beholding that tank, the king sat on its bank with her and the king told his adorable wife, ‘Cheerfully do thou plunge into this water!’ And she, hearing those words plunged into the tank. But having plunged into the water she appeared not above the surface, and as the king searched, he failed to discover any trace of her. And the king ordered the waters of the tank to be baled out, and thereupon he beheld a frog sitting at the mouth of a hole, and the king was enraged at this and promulgated an order saying, ‘Let frogs be slaughtered everywhere in my dominions! Whoever wishes to have an interview with me must come before me with a tribute of dead frogs.’ And accordingly when frogs began to be terribly slaughtered, the affrighted frogs represented all that had happened unto their king, and the king of the frogs assuming the garb of an ascetic came before the king Parikshit, and having approached the monarch, he said, ‘O king, give not thyself up to wrath! Be inclined to grace. It behoveth thee not to slay the innocent frogs.’ Here occurs a couple of Slokas. (They are these):—‘O thou of unfading glory, slay not the frogs! Pacify thy wrath! The prosperity and ascetic merits of those that have their souls steeped in ignorance suffer diminution! Pledge thyself not to be angry with the frogs! What need hast thou to commit such sin! What purpose will be served by slaying the frogs!’ Then king Parikshit whose soul was filled with woe on account of the death of her that was dear to him, answered the chief of the frogs who had spoken to him thus, ‘I will not forgive the frogs. On the other hand, I will slay them. By these wicked wretches hath my dear one been swallowed up. The frogs, therefore, always deserve to be killed by me. It behoveth thee not, O learned one, to intercede on their behalf.’ And hearing these words of Parikshit, the king of the frogs with his senses and mind much pained said, ‘Be inclined to grace, O king! I am the king of the frogs by name Ayu. She who was thy wife is my daughter of the name of Susobhana. This, indeed, is an instance of her bad conduct. Before this, many kings were deceived by her.’ The king thereupon said to him, ‘I desire to have her. Let her be granted to me by thee!’ The king of the frogs thereupon bestowed his daughter upon Parikshit, and addressing her said, ‘Wait upon and serve the king.’ And having spoken these words to his daughter, he also addressed her in wrath saying, ‘Since thou hast deceived many Kings for this untruthful behaviour of thine, thy offspring will prove disrespectful to Brahmanas!’ But having obtained her, the king became deeply enamoured of her in consequence of her companionable virtues, and feeling that he had, as it were, obtained the sovereignty of the three worlds, he bowed down to the king of the frogs and reverenced him in due form and then with utterance choked in joy and tears said, ‘I have been favoured indeed!’ And the king of the frogs obtaining the leave of his daughter, returned to the place from which he had come and some time after the king begot three sons upon her and those sons were named Sala and Dala and Vala, and some time after, their father, installing the eldest of them of all on the throne and setting his heart on asceticism, retired into the forest. One day Sala while out a-hunting, beheld a deer and pursued it, on his car, and the prince said to his charioteer, ‘Drive thou fast.’ And the charioteer, thus addressed, replied unto the king, saying, ‘Do not entertain such a purpose. This deer is incapable of being caught by thee. If indeed Vami horses had been yoked to thy car, then couldst thou have taken it.’ Thereupon the king addressed his charioteer, saying, ‘Tell me all about Vami horses, otherwise I will slay thee,’ Thus addressed the charioteer became dreadfully alarmed and he was afraid of the king and also of Vamadeva’s curse and told not the king anything and the king then lifting up his scimitar said to him, ‘Tell me soon, else I will slay thee.’ At last afraid of the king, the charioteer said, ‘The Vami horses are those belonging to Vamadeva; they are fleet as the mind.’ And unto his charioteer who had said so, the king said, ‘Repair thou to the asylum of Vamadeva.’ And reaching the asylum of Vamadeva the king said unto that Rishi, ‘O holy one, a deer struck by me is flying away. It behoveth thee to make it capable of being seized by me by granting me thy pair of Vami horses.’ The Rishi then answered him saying, ‘I give thee my pair of Vami horses. But after accomplishing thy object, my Vami pair you should soon return.’ The king then taking those steeds and obtaining the leave of the Rishi pursued the deer, having yoked the Vami pair unto his car, and after he had left the asylum he spoke unto his charioteer saying, ‘These jewels of steeds the Brahmanas do not deserve to possess. These should not be returned to Vamadeva.’ Having said this and seized the deer he returned to his capital and placed those steeds within the inner apartments of the palace.
“And Markandeya continued, ‘There was a king named Parikshit in Ayodhya, from the Ikshvaku dynasty. One time, Parikshit went hunting. While he was riding alone on his horse chasing a deer, the animal led him far away from human settlements. Tired from the long ride and suffering from hunger and thirst, he saw a dark and dense forest in that area. Seeing the forest, the king entered it and found a beautiful tank. Both he and his horse bathed in it, and feeling refreshed, he sat down by the tank with some lotus stalks he had placed before his horse. While relaxing by the tank, he heard sweet music and thought, ‘I don’t see the footprints of anyone around. Who is making this music?’ Soon, he spotted a beautiful maiden gathering flowers while singing. She approached the king, who asked her, ‘Blessed one, who are you and whose are you?’ She replied, ‘I am a maiden.’ The king said, ‘I want you to be mine.’ The maiden responded, ‘Give me a promise, and then I can be yours; otherwise, no.’ The king then inquired about the promise, and she replied, ‘You will never make me look at water.’ The king agreed, saying, ‘So be it,’ and married her. King Parikshit, having married her, enjoyed time with her in great joy and sat with her in silence. While they were there, his troops arrived, and upon seeing the king, they surrounded him. Encouraged by their presence, the king entered a splendid chariot with his newly wedded wife. Upon arriving in his capital, he began to live privately with her. Even those close to the king could not get an audience with him, and the chief minister asked the women waiting on the king, ‘What are you doing here?’ The women replied, ‘We see a woman of unmatched beauty. The king enjoys her company, having married her with the promise that he would never show her water.’ Hearing this, the chief minister had an artificial forest created, filled with many trees, flowers, and fruits. He had a large tank excavated in a secluded part of that forest, filled with water as sweet as nectar, covered with a net of pearls. One day, approaching the king privately, he said, ‘This is a fine forest without water. Enjoy yourself here!’ The king, at the minister's words, entered that forest with his lovely wife, and they happily spent time together there. However, feeling hungry and thirsty, the king noticed a bower of Madhavi creepers. Entering that bower with his beloved, the king saw a tank filled with clear, bright water, as inviting as nectar. Seeing the tank, he sat by its edge with her and said, ‘Joyfully dive into this water!’ She, hearing his words, jumped into the tank. But after diving in, she did not resurface, and the king, searching for her, found no trace of her. The king ordered the tank to be emptied, and then saw a frog sitting at the mouth of a hole. Angered, he declared, ‘Let frogs be killed throughout my kingdom! Anyone who wants to meet me must bring a tribute of dead frogs.’ Consequently, as frogs were being slaughtered, terrified frogs told their king what had happened, and the frog king, disguised as an ascetic, came before King Parikshit. Approaching the monarch, he said, ‘O king, do not give in to your anger! Show some mercy. You shouldn’t kill innocent frogs.’ Here occur a couple of Slokas. (They are these):—‘O you of unfading glory, do not kill the frogs! Calm your anger! The prosperity and spiritual merits of those steeped in ignorance diminish! Promise not to be angry with the frogs! What need do you have to commit such a sin? What purpose will be served by killing the frogs?’ Hearing this, King Parikshit, whose soul was filled with sorrow over the loss of his beloved, responded to the frog king, ‘I will not forgive the frogs. Instead, I will kill them. These despicable creatures caused the death of my dear one. Therefore, they rightfully deserve to die by my hands. You should not, wise one, plead for them.’ Hearing Parikshit's words, the frog king, greatly distressed, said, ‘Please show grace, O king! I am the frog king named Ayu. She who was your wife is my daughter, called Susobhana. This is indeed a consequence of her misbehavior. Many kings have previously been deceived by her.’ The king then said to him, ‘I wish to have her. Grant her to me!’ The frog king bestowed his daughter upon Parikshit and told her, ‘Serve the king.’ After saying this to his daughter, he also expressed in anger, ‘Since you have deceived many kings with your deceitful behavior, your children will be disrespectful to Brahmanas!’ However, after receiving her, the king became deeply enamored of her due to her admirable qualities and felt as if he had attained the rule of the three worlds. He bowed to the frog king and respected him properly, then with tears of joy, said, ‘I have indeed been blessed!’ The frog king, after taking his leave of his daughter, returned to his place. Some time later, the king had three sons with her, and those sons were named Sala, Dala, and Vala. Later on, their father placed the eldest on the throne and focused on asceticism, retiring to the forest. One day, while hunting, Sala spotted a deer and chased it on his chariot, telling his charioteer, ‘Drive fast.’ The charioteer replied, ‘Do not pursue that thought. This deer cannot be caught by you. If you had Vami horses, it would be possible.’ The king then demanded, ‘Tell me about Vami horses, or I will kill you.’ Terrified, the charioteer, afraid of the king and also of Vamadeva's curse, said nothing. Finally, the king raised his scimitar and warned, ‘Tell me now, or I will slay you.’ Eventually, terrified of the king, the charioteer said, ‘The Vami horses belong to Vamadeva; they are as fast as thought.’ The king responded, ‘Go to Vamadeva’s sanctuary.’ Upon reaching Vamadeva's site, the king said to the sage, ‘O holy one, a deer I struck is escaping. You must help me catch it by giving me your pair of Vami horses.’ The sage then replied, ‘I shall give you my pair of Vami horses. But once you achieve your goal, you must promptly return my horses.’ The king took the steeds and, after obtaining the sage's permission, pursued the deer by harnessing the Vami horses to his chariot. Once he had left the sage’s place, he said to his charioteer, ‘These magnificent steeds do not belong to the Brahmanas. They should not be returned to Vamadeva.’ Having said this, he captured the deer and returned to his capital, placing the steeds within the inner palace.”
“Meanwhile the Rishi reflected, ‘The prince is young. Having obtained an excellent pair of animals, he is sporting with it in joy without returning it to me. Alas, what a pity it is!’ And reflecting in this strain, the Rishi said unto a disciple of his, after the expiration of a month, ‘Go, O Atreya, and say to the king that if he has done with the Vami steeds, he should return them unto thy preceptor.’ And the disciple Atreya, thereupon, repairing to the king, spoke unto him as instructed, and the king replied saying, ‘This pair of steeds deserves to be owned by kings. The Brahmanas do not deserve to possess jewels of such value. What business have Brahmanas with horses? Return thou contentedly!’ And Atreya, thus addressed by the king, returned and told his preceptor all that had happened, and hearing this sad intelligence, Vamadeva’s heart was filled with wrath, and repairing in person to the king he asked him for his steeds, and the king refused to give the Rishi what the latter asked, and Vamadeva said, ‘O lord of earth, give me thou my Vami horses. By them hast thou accomplished a task which was almost incapable of being accomplished by thee. By transgressing the practices of Brahmanas and Kshatriyas, subject not thyself, O king, to death by means of the terrible noose of Varuna.’ And hearing this, the king answered, ‘O Vamadeva, this couple of excellent well-trained, and docile bulls are fit animals for Brahmanas. O great Rishi, (take them and) go with them wherever thou likest. Indeed, the very Vedas carry persons like thee.’ Then Vamadeva said, ‘O king, the Vedas do, indeed, carry persons like us. But that is in the world hereafter. In this world, however, O king, animals like these carry me and persons like me as also all others.’ At this the king answered, ‘Let four assess carry thee, or four mules of the best kind, or even four steeds endued with the speed of the wind. Go thou with these. This pair of Vami horses, however, deserves to be owned by Kshatriyas. Know thou, therefore, that these are not thine.’ At this, Vamadeva said, ‘O king, terrible vows have been ordained for the Brahmanas. If I have lived in their observance, let four fierce and mighty Rakshasas of terrible mien and iron bodies, commanded by me, pursue thee with desire of slaying, and carry thee on their sharp lances, having cut up thy body into four parts.’ Hearing this, the king said, ‘Let those, O Vamadeva, that know thee as a Brahmana that in thought, word, and deed, is desirous of taking life, at my command, armed with bright lances and swords prostrate thee with thy disciples before me.’ Then Vamadeva answered, ‘O king, having obtained these my Vami steeds, thou hadst said, ‘I will return them.’ Therefore, give me back my Vami steeds, so thou mayst be able to protect thy life.’ Hearing this, the king said, ‘Pursuit of deer hath not been ordained for the Brahmanas. I do punish thee, however, for thy untruthfulness. From this day, too, obeying all thy commands I will, O Brahmana, attain to regions of bliss.’ Vamadeva then said, ‘A Brahmana cannot be punished in thought, word or deed. That learned person who by ascetic austerities succeedeth in knowing a Brahmana to be so, faileth not to attain to prominence in this world.’
“Meanwhile, the Rishi thought, ‘The prince is young. He has gotten a great pair of horses and is enjoying them without returning them to me. What a shame!’ Reflecting on this, the Rishi said to one of his disciples after a month, ‘Go, Atreya, and tell the king that if he’s finished with the Vami steeds, he should return them to your teacher.’ The disciple Atreya then went to the king and conveyed the message, and the king replied, ‘This pair of steeds is meant for kings. Brahmanas shouldn’t own such valuable gems. What do Brahmanas need with horses? Just let it go!’ Atreya, after hearing this from the king, returned and told his master everything. Hearing this sad news, Vamadeva’s heart filled with anger. He went to the king himself and asked for his steeds, but the king refused to give them. Vamadeva said, ‘O lord of the land, return my Vami horses. They helped you achieve something that seemed almost impossible for you. By violating the customs of Brahmanas and Kshatriyas, don’t bring upon yourself death by the terrifying noose of Varuna.’ The king replied, ‘O Vamadeva, these fine, well-trained, and gentle bulls are suitable for Brahmanas. O great Rishi, take them and go where you wish. Indeed, the Vedas support people like you.’ Vamadeva responded, ‘O king, the Vedas do support people like us, but that’s in the afterlife. Here in this world, it’s these kinds of animals that carry me and folks like me.’ The king then said, ‘Let four men carry you, or four top-quality mules, or even four horses that can run like the wind. Go with those. This pair of Vami horses, however, rightfully belongs to Kshatriyas. So, these are not yours.’ Vamadeva said, ‘O king, fierce vows have been set for Brahmanas. If I’ve lived by them, let four powerful and terrifying Rakshasas of iron-like bodies, commanded by me, chase you with the intent to kill and carry you on their sharp lances, cutting your body into four pieces.’ Hearing this, the king said, ‘Let those who know you as a Brahmana at heart, word, and deed, who wants to take life, attack you with lances and swords before me.’ Vamadeva replied, ‘O king, after receiving these Vami steeds, you said you would return them. So, give me back my Vami steeds, so you can protect your life.’ The king replied, ‘Hunting deer isn't meant for Brahmanas. Yet, I will punish you for your dishonesty. From this day, I will follow all your commands, O Brahmana, and attain regions of bliss.’ Vamadeva then said, ‘A Brahmana cannot be punished in thought, word, or deed. That learned individual who through ascetic practices understands a Brahmana as such will not fail to achieve prominence in this world.’”
“Markandeya continued, ‘After Vamadeva had said this, there arose, O king, (four) Rakshasas of terrible mien, and as they, with lances in their hands, approached the king for slaying him, the latter cried aloud, saying, ‘If, O Brahmana, all the descendants of Ikshvaku’s race, if (my brother) Dala, if all these Vaisyas acknowledge my sway, then I will not yield up the Vami steeds to Vamadeva, for these men can never be virtuous.’ And while he was uttering those words, those Rakshasas slew him, and the lord of earth was soon prostrated on the ground. And the Ikshvakus, learning that their king had been slain, installed Dala on the throne, and the Brahmana Vamadeva thereupon going to the kingdom (of the Ikshvakus), addressed the new monarch, saying, ‘O king, it hath been declared in all the sacred books that persons should give away unto Brahmanas. If thou fearest sin, O king, give me now the Vami steeds without delay.’ And hearing these words of Vamadeva, the king in anger spoke unto his charioteer, saying, ‘Bring me an arrow from those I have kept, which is handsome to behold and tempered with poison, so that pierced by it Vamadeva may lie prostrate in pain, torn by the dogs.’ Hearing this, Vamadeva answered, ‘I know, O king, that thou hast a son of ten years of age, called Senajita, begotten upon thy queen. Urged by my word, slay thou that dear boy of thine without delay by means of thy frightful arrows!’
“Markandeya continued, ‘After Vamadeva said this, four terrifying Rakshasas appeared, and as they approached the king with lances in hand to kill him, he shouted, ‘If, O Brahmana, all the descendants of Ikshvaku's line, if my brother Dala, if all these Vaisyas acknowledge my rule, then I will not give the Vami steeds to Vamadeva, for these men can never be virtuous.’ And while he was saying this, those Rakshasas killed him, and the lord of the earth soon fell to the ground. When the Ikshvakus learned that their king had been slain, they installed Dala on the throne. The Brahmana Vamadeva then went to the kingdom of the Ikshvakus and addressed the new king, saying, ‘O king, it has been stated in all the sacred texts that people should give to Brahmanas. If you're afraid of sin, O king, give me the Vami steeds right away.’ Upon hearing Vamadeva's words, the king angrily said to his charioteer, ‘Bring me a beautiful and poisoned arrow from my collection, so that Vamadeva may suffer in pain and lie on the ground, torn by dogs.’ Hearing this, Vamadeva replied, ‘I know, O king, that you have a ten-year-old son named Senajita, who was born to your queen. Acting on my word, kill that dear boy of yours immediately with your dreadful arrows!’”
“Markandeya continued, ‘At these words of Vamadeva, O king, that arrow of fierce energy, shot by the monarch, slew the prince in the inner apartments, and hearing this, Dala said there and then, ‘Ye people of Ikshvaku’s race, I will do ye good. I shall slay this Brahmana today, grinding him with force. Bring me another arrow of fierce energy. Ye lords of earth, behold my prowess now.’ And at these words of Dala, Vamadeva said, ‘This arrow of terrible mien and tempered with poison, that thou aimest at me, thou shall not, O ruler of men, be able to aim nor even to shoot.’ And thereupon the king said, ‘Ye men of Ikshvaku’s race, behold me incapable of shooting the arrow that hath been taken up by me. I fail to compass the death of this Brahmana. Let Vamadeva who is blessed with a long life live.’ Then Vamadeva said, ‘Touching thy queen with this arrow, thou mayst purge thyself of the sin (of attempting to take the life of a Brahmana).’ And king Dala did as he was directed and the queen then addressed the Muni, and said, ‘O Vamadeva, let me be able to duly instruct this wretched husband of mine from day to day, imparting unto him words of happy import; and let me always wait upon and serve the Brahmanas, and by this acquire, O Brahmana, the sacred regions hereafter.’ And hearing these words of the queen, Vamadeva said, ‘O thou of beautiful eyes, thou hast saved this royal race. Beg thou an incomparable boon. I will grant thee whatever thou mayst ask. And, O thou faultless one, rule thou, O princess, these thy kinsmen and this great kingdom of the Ikshvakus!’ And hearing these words of Vamadeva the princess said, ‘This, O holy one, is the boon I seek, viz., that my husband may now be freed from his sin, and that thou mayst be employed in thinking of the weal of his son and kinsmen. This is the boon that I ask, O thou foremost of Brahmanas!’
"Markandeya continued, ‘At Vamadeva's words, O king, that powerful arrow shot by the monarch struck down the prince in the inner quarters. Upon hearing this, Dala immediately declared, ‘You people of Ikshvaku’s lineage, I will do you a favor. I will kill this Brahmana today, overpowering him completely. Bring me another arrow of fierce power. Lords of the earth, witness my strength now.’ At Dala's words, Vamadeva replied, ‘You will not be able to aim or shoot this terrifying arrow that you direct at me, O ruler of men.’ Then the king said, ‘You men of Ikshvaku’s lineage, see that I am unable to shoot the arrow I have drawn. I cannot accomplish the death of this Brahmana. Let Vamadeva, who is blessed with long life, live on.’ Vamadeva then remarked, ‘By touching your queen with this arrow, you may cleanse yourself of the sin of trying to take a Brahmana's life.’ King Dala followed the instructions, and the queen then spoke to the Muni, saying, ‘O Vamadeva, allow me to properly guide this unfortunate husband of mine day after day, giving him words of good cheer; and may I always serve the Brahmanas, thus acquiring, O Brahmana, the sacred realms in the future.’ Upon hearing the queen's words, Vamadeva replied, ‘O you with beautiful eyes, you have saved this royal lineage. Ask for an extraordinary boon; I will grant you whatever you desire. And, O you without flaws, rule over these kinsmen and this great kingdom of the Ikshvakus, princess!’ Hearing Vamadeva's words, the princess said, ‘This, O holy one, is the boon I seek: that my husband may now be freed from his sin, and that you may focus on the welfare of his son and family. This is the boon I request, O greatest of Brahmanas!’"
“Markandeya continued, ‘Hearing these words of the queen, that Muni, O thou foremost of the Kuru race, said, ‘So be it.’ And thereupon king Dala became highly glad and gave unto the Muni his Vami steeds, having bowed down unto him with reverence!’”
“Markandeya continued, ‘After hearing the queen's words, the sage, O you of the Kuru lineage, responded, ‘So be it.’ Then King Dala felt very happy and presented the sage with his Vami horses, bowing to him with respect!’”
SECTION CLXLII
Vaisampayana said, “The Rishis, the Brahmanas, and Yudhishthira then asked Markandeya, saying, ‘How did the Rishi Vaka become so long lived?’
Vaisampayana said, “The Rishis, the Brahmanas, and Yudhishthira then asked Markandeya, ‘How did Rishi Vaka live for so long?’”
“Thus asked by them, Markandeya answered, ‘The royal sage Vaka is a great ascetic and endowed with long life. Ye need not enquire into the reason of this.’
“Asked by them, Markandeya replied, ‘The royal sage Vaka is a great ascetic and has a long life. There’s no need to question why.’”
“Hearing this, O Bharata, the son of Kunti, king Yudhishthira the just, along with his brothers, then asked Markandeya saying, ‘It hath been heard by us that both Vaka and Dalvya are of great souls and endowed with immortality and that those Rishis, held in universal reverence, are the friends of the chief of the gods. O Holy One, I desire to listen lo the (history of the) meeting of Vaka and Indra that is full of both joy and woe. Narrate thou that history unto us succinctly.’
“Hearing this, O Bharata, the son of Kunti, King Yudhishthira the Just, along with his brothers, then asked Markandeya, saying, ‘We’ve heard that both Vaka and Dalvya are great souls with immortality, and that those Rishis, who are universally respected, are friends of the chief of the gods. O Holy One, I wish to hear about the meeting of Vaka and Indra that is filled with both joy and sorrow. Please tell us that story briefly.’”
“Markandeya said, ‘When that horrible conflict between the gods and the Asuras was over, Indra became the ruler of the three worlds. The clouds showered rain copiously. And the dwellers of the world had abundance of harvests, and were excellent in disposition. And devoted to virtue, they always practised morality and enjoyed peace. And all persons, devoted to the duties of their respective orders, were perfectly happy and cheerful, and the slayer of Vala, beholding all the creatures of the world happy and cheerful, became himself filled with joy. And he of a hundred sacrifices, the chief of the gods seated on the back of his elephant Airavata, surveyed his happy subjects, and he cast his eyes on delightful asylums of Rishis, on various auspicious rivers, towns full of prosperity, and villages and rural regions in the enjoyment of plenty. And he also cast his eyes upon kings devoted to the practice of virtue and well-skilled in ruling their subjects. And he also looked upon tanks and reservoirs and wells and lakes and smaller lakes all full of water and adored by best of Brahmanas in the observance, besides, of various excellent vows, and then descending on the delightful earth, O king, the god of a hundred sacrifices, proceeded towards a blessed asylum teeming with animals and birds, situated by the side of the sea, in the delightful and auspicious regions of the East on a spot overgrown with abundance of vegetation. And the chief of the gods beheld Vaka in that asylum, and Vaka also, beholding the ruler of the Immortals, became highly glad, and he worshipped Indra by presenting him with water to wash his feet, a carpet to sit upon, the usual offering of the Arghya, and fruit and roots. And the boon-giving slayer of Vala, the divine ruler of those that know not old age, being seated at his ease, asked Vaka the following question, ‘O sinless Muni, thou hast lived for a hundred years! Tell me, O Brahmana, what the sorrows are of those that are immortal!’
“Markandeya said, ‘After that terrible battle between the gods and the Asuras ended, Indra became the ruler of the three worlds. The clouds poured rain generously. The people of the world enjoyed bountiful harvests and had great spirits. They were committed to virtue, always practicing morality and living in peace. Everyone, devoted to their respective duties, was perfectly happy and cheerful, and the slayer of Vala, seeing all the creatures in the world joyful, felt joy himself. The chief of the gods, who had performed a hundred sacrifices, sat on the back of his elephant Airavata, looking over his happy subjects. He glanced at the lovely retreats of the Rishis, at various auspicious rivers, prosperous towns, and villages full of abundance. He also looked at kings dedicated to virtue and skilled in ruling their people. He noticed tanks, reservoirs, wells, lakes, and smaller bodies of water, all filled with water and honored by the best Brahmanas observing various excellent vows. Then, descending to the delightful earth, O king, the god of a hundred sacrifices moved toward a blessed sanctuary filled with animals and birds, located by the sea in the charming and favorable regions of the East, on a spot covered with lush vegetation. The chief of the gods saw Vaka in that sanctuary, and Vaka, upon seeing the ruler of the Immortals, felt very happy and honored Indra by giving him water to wash his feet, a mat to sit on, the usual offering of Arghya, and fruits and roots. And the benevolent slayer of Vala, the divine ruler of those who do not age, comfortably seated, asked Vaka the following question, ‘O sinless Muni, you have lived for a hundred years! Tell me, O Brahmana, what are the sorrows of those who are immortal!’”
Markandeya continued, “Hearing this, Vaka answered, saying, ‘Life with persons that are disagreeable, separation from those that are agreeable and beloved, companionship with the wicked, these are the evils which they that are immortal have to bear. The death of sons and wives, of kinsmen and friends, and the pain of dependence on others, are some of the greatest of evils. (These may all be noticed in a deathless life). There is no more pitiable sight in the world, as I conceive, than that of men destitute of wealth being insulted by others. The acquisition of family dignity by those that have it not, the loss of family dignity by those that have it, unions and disunions,—these all are noticeable by those that lead deathless lives. How they that have no family dignity but have prosperity, win what they have not—all this, O god of a hundred sacrifices, is before thy very eyes! What can be more pitiable than the calamities and reverses sustained by the gods, the Asuras, the Gandharvas, men, the snakes, and the Rakshasas! They that have been of good families suffer afflictions in consequence of their subjection to persons that are ill-born and the poor are insulted by the rich. What can be more pitiable than these? Innumerable examples of such contradictory dispensations are seen in the world. The foolish and the ignorant are cheerful and happy while the learned and the wise suffer misery! Plentiful instances of misery and woe are seen among men in this world! (They that lead deathless lives are destined to behold all these and suffer on that account.)’
Markandeya continued, “After hearing this, Vaka replied, ‘Living with unpleasant people, being apart from those we love and cherish, and associating with the wicked—these are the hardships that immortals must endure. Experiencing the death of sons, wives, relatives, and friends, along with the pain of relying on others, are some of the greatest challenges. (These situations can all be observed in an eternal life). There is no sadder sight in the world, in my view, than seeing impoverished people being insulted by others. The gaining of family respect by those who have none, the loss of it by those who do, and the cycles of coming together and pulling apart—these are all evident to those who live forever. How those without family honor but with wealth attain what they lack—it’s all right in front of you, O god of countless sacrifices! What’s more tragic than the hardships faced by the gods, the Asuras, the Gandharvas, humans, the snakes, and the Rakshasas! Those from good families suffer because they are subjected to people of low birth, while the poor are mocked by the rich. What could be sadder than this? Countless examples of such unfairness are visible in the world. The foolish and ignorant are often joyful and content, while the learned and wise endure pain! Numerous examples of suffering and sorrow are evident among people in this world! (Those who live forever are meant to witness all this and suffer because of it.)’”
“Indra then said, ‘O thou of great good fortune, tell me again, what the joys are of those persons that lead deathless lives,—joys that are adored by gods and Rishis!’
“Indra then said, ‘Oh, you of great fortune, tell me again, what are the joys of those who live forever—joys that are celebrated by gods and sages!’”
“Vaka answered, ‘If without having to associate with a wicked friend, a man cooks scanty vegetables in his own house at the eight or the twelfth part of the day, there can be nothing happier than that.49 He in whose case the day is not counted is not called voracious. And, O Maghavan, happiness is even his own whose scanty vegetables are cooked. Earned by his own efforts, without having to depend upon any one, he that eateth even fruits and vegetables in his own house is entitled to respect. He that eateth in another’s house the food given to him in contempt, even if that food be rich and sweet, doth what is despicable. This, therefore, is the opinion of the wise that fie on the food of that mean wretch who like a dog or a Rakshasa eateth at another’s house. If after treating guests and servants and offering food to the manes a good Brahmana eateth what remains, there can be nothing happier than that. There is nothing sweeter or more sacred, O thou of a hundred sacrifices, than that food which such a person takes after serving the guest with the first portion thereof. Each mouthful (of rice) that the Brahmana eats after having served the guest, produces merit equal to what attaches to the gift of a thousand kine. And whatever sins such a one may have committed in his youth are all washed away of a certainty. The water in the hands of the Brahmana that hath been fed and honoured with a pecuniary gift (after the feeding is over) when touched with water (sprinkled by him that feeds), instantly purges off all the sins of the latter!’”
“Vaka replied, ‘If a man can prepare simple vegetables at home without having to deal with a bad friend, he is happier than anyone else. A person whose day isn’t measured by greed isn’t called gluttonous. And, oh Maghavan, even someone who cooks just a few vegetables has found happiness. Earning his own food without relying on anyone else, he who eats fruits and vegetables in his own house deserves respect. Those who eat food given to them out of contempt in someone else's house, no matter how rich or sweet it is, are doing something shameful. Therefore, wise people agree: shame on the food of that lowly person who eats like a dog or a Rakshasa at another's place. If a good Brahmana feeds guests and servants and then eats what’s left behind, there's nothing happier than that. There’s nothing sweeter or more sacred, oh you of a hundred sacrifices, than the food he takes after serving the guests first. Each bite of rice the Brahmana eats after serving the guests brings merit equal to the gift of a thousand cows. And any sins he may have committed in his youth are surely washed away. The water in the hands of a Brahmana who has been fed and honored with a monetary gift (after the meal) instantly purifies all the sins of the giver when sprinkled by him!’”
“Speaking of these and various other things with Vaka, the chief of the gods went away to heaven.’”50
“Talking about these and other things with Vaka, the chief of the gods went up to heaven.”50
SECTION CLXLIII
Vaisampayana said, “Then the sons of Pandu again addressed Markandeya saying, ‘Thou hast told us of greatness of Brahmanas. We desire now to hear of the greatness of the royal Kshatriyas!” Thus addressed by them, the great Rishi Markandeya spoke, ‘Listen now to the greatness of the royal Kshatriyas. A certain king of the name of Suhotra belonging to the Kuru race went on a visit to the great Rishis. And as he was returning from that visit, he beheld king Sivi the son of Usinara, seated on his car, and as each came before the other, each saluted the other as best befitted his age and each regarding himself as the equal of the other in respect of qualities, refused to give the way to the other. And at this juncture Narada appeared there, and beholding what had happened, the celestial Rishi asked, ‘Why is it that ye both stand here blocking each other’s way?’ And thus questioned both of them spoke to Narada saying, ‘O holy one, do not speak so. The sages of old have declared that the way should be given to one who is superior or to him that is abler. We, however, that stand blocking each other’s way are equal to each other in every respect. Judged properly there is no superiority amongst us.’ Thus addressed by them, Narada recited three slokas. (They are these), ‘O thou of the Kuru race, he that is wicked behaveth wickedly even unto him that is humble; he also that is humble behaveth with humility and honestly unto him that is wicked! He that is honest behaveth honestly even towards the dishonest. Why should he not behave honestly towards him that is honest? He that is honest regardeth the service that is done to him, as if it were a hundred times greater than it is. Is this not current amongst the gods themselves? Certainly it is the royal son of Usinara who is possessed of goodness that is greater than thine. One should conquer the mean by charity; the untruthful by truth, the man of wicked deeds by forgiveness; and the dishonest by honesty. Both of you are large-hearted. Let one amongst you stand aside, according to the indication of the above slokas.’ And having said so Narada became silent, and hearing what Narada had said the king of the Kuru race walking round Sivi, and praising his numerous achievements, gave him the way and went on in his course. It was even thus that Narada had described the high blessedness of the royal Kshatriyas.’”
Vaisampayana said, “Then the sons of Pandu addressed Markandeya again, saying, ‘You’ve told us about the greatness of the Brahmanas. Now we want to hear about the greatness of the royal Kshatriyas!’ Responding to them, the great sage Markandeya said, ‘Listen to the greatness of the royal Kshatriyas. There was a king named Suhotra from the Kuru lineage who visited the great Rishis. On his way back from that visit, he saw King Sivi, the son of Usinara, sitting in his chariot. As they approached each other, both greeted the other appropriately for their age, and considering themselves equal in qualities, neither gave way to the other. At that moment, Narada appeared, and seeing what was happening, the celestial sage asked, ‘Why are you both standing here blocking each other’s way?’ Upon being questioned, they replied, ‘O holy one, please don’t say that. The sages of old have stated that the way should be given to the one who is superior or more capable. We, however, are equal to each other in every way. Judged fairly, there is no superiority between us.’ So, Narada recited three verses: ‘O you of the Kuru lineage, the wicked behave wickedly even to the humble; the humble, in turn, behave humbly and honestly towards the wicked! The honest act with honesty even towards the dishonest. Why should they not act honestly towards the honest? The honest consider the service done to them as if it were a hundred times greater than it actually is. Isn’t this common among the gods themselves? Certainly, King Sivi, the son of Usinara, who possesses greater goodness than you. One should overcome the mean with generosity; the untruthful with truth; the wicked with forgiveness; and the dishonest with honesty. Both of you are big-hearted. Let one of you step aside, as indicated by the above verses.’ After saying this, Narada fell silent. Hearing what Narada had said, the king of the Kuru lineage circled around Sivi and praised his many achievements, giving him the way and continuing on his path. And so, Narada explained the high blessedness of the royal Kshatriyas.’”
SECTION CLXLIV
Markandeya continued, “Listen now to another story. One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, ‘O king, I beg of thee wealth for my preceptor according to my covenant.’ And the king said, ‘O Holy One, tell me what thy covenant is.’ And thereupon the Brahmana said, ‘O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.’ And the king replied saying, ‘Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!’ And the Brahmana then obtained from the king a thousand kine and went away.”
Markandeya continued, “Listen to another story. One day, King Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, when a Brahmana approached him, wanting to request wealth for his teacher. The Brahmana said, ‘O king, I ask for wealth for my teacher, as per my agreement.’ The king replied, ‘O Holy One, tell me what your agreement is.’ The Brahmana then said, ‘O king, in this world, when people are asked for alms, they often look down on the one asking. So, I ask you, O king, how do you feel about giving me what I request, which I deeply desire?’ The king responded, ‘Once I give something away, I never brag about it. I also don’t pay attention to requests for things that can’t be given. However, I do listen to pleas for things that can be given, and when I give them away, it makes me happy. I will give you a thousand cows. A Brahmana who asks me for a gift is always dear to me. I am never upset with those who beg from me and never regret having given anything!’ The Brahmana then received a thousand cows from the king and left.”
SECTION CLXLV
Vaisampayana said, “The son of Pandu again addressed the Rishi and said, ‘Speak thou unto us of the high fortune of royal Kshatriyas!’ And Markandeya said, ‘There were two kings of the name of Vrishadarbha and Seduka and both of them were conversant with morals and with weapons of attack and defence. And Seduka knew that Vrishadarbha had from his boyhood an unuttered vow that he would give no other metal unto Brahmanas save gold and silver. And once on a time a Brahmana having completed his study of the Vedas came unto Seduka and uttering a benediction upon him begged of him wealth for his preceptor, saying, ‘Give me a thousand steeds.’ And thus addressed, Seduka said unto him, ‘It is not possible for me to give thee this for thy preceptor. Therefore, go thou unto king Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg of him. He will grant thy request. Even this is his unuttered vow.’ Hearing these words that Brahmana went to Vrishadarbha and begged of him a thousand steeds, and the king thus solicited, struck the Brahmana with a whip and thereupon the Brahmana said, ‘Innocent as I am, why dost thou attack me thus?’ And the Brahmana was on the point of cursing the king, when the latter said, ‘O Brahmana, dost thou curse him that doth not give thee what thou askest? Or, is this behaviour proper for a Brahmana?’ And the Brahmana said, ‘O king of kings, sent unto thee by Seduka, I come before thee for this.’ The king said, ‘I will give thee now whatever tribute may come to me before the morning expire. How indeed, can I send away the man empty-handed who hath been whipped by me.’ And having said this the king gave unto that Brahmana the entire proceeds of that day and that was more than the value of a thousand horses.’”
Vaisampayana said, “The son of Pandu addressed the sage again and said, ‘Please tell us about the great fortune of royal Kshatriyas!’ Markandeya replied, ‘There were two kings named Vrishadarbha and Seduka, and both were skilled in ethics and weapons for offense and defense. Seduka knew that Vrishadarbha had vowed since childhood to give no metal to Brahmanas except for gold and silver. One time, a Brahmana who had finished studying the Vedas went to Seduka, blessed him, and asked for wealth for his teacher, saying, ‘Grant me a thousand horses.’ In response, Seduka said, ‘I can’t give you that for your teacher. Instead, go to King Vrishadarbha, for he is a very virtuous king. Ask him; he will grant your request as he has taken that vow.’ Hearing this, the Brahmana went to Vrishadarbha and asked him for a thousand horses. The king, upon being asked, struck the Brahmana with a whip. The Brahmana exclaimed, ‘Why do you attack me when I am innocent?’ He was about to curse the king when the king said, ‘O Brahmana, do you really curse someone who doesn’t give you what you ask for? Is this behavior fitting for a Brahmana?’ The Brahmana replied, ‘O king of kings, I have come to you sent by Seduka for this.’ The king said, ‘I will give you whatever tributes come to me before the morning ends. How can I send away someone empty-handed who has been struck by me?’ After saying this, the king gave the Brahmana all the profits from that day, which was worth more than a thousand horses.’”
SECTION CLXLVI
“Markandeya said, ‘One day it was resolved by the gods that they should descend on the earth and try the goodness and virtue of king Sivi, the son of Usinara. And addressing each other,—‘Well’—Agni and Indra came to the earth. And Agni took the form of a pigeon flying away from Indra who pursued him in the form of a hawk, and that pigeon fell upon the lap of king Sivi who was seated on an excellent seat. And the priest thereupon addressing the king said, ‘Afraid of the hawk and desirous of saving its life, this pigeon hath come to thee for safety. The learned have said that the falling of a pigeon upon one’s body forebodeth a great danger. Let the king that understands omens give away wealth for saving himself from the danger indicated.’ And the pigeon also addressed the king and said, ‘Afraid of the hawk and desirous of saving my life I have come to thee for protection. I am a Muni. Having assumed the form of a pigeon, I come to thee as a seeker of thy protection. Indeed, I seek thee as my life. Know me as one possessed of Vedic lore, as one leading the Brahmacharya mode of life, as one possessed also of self-control and ascetic virtues. And know me further as one that has never spoken disagreeably unto his preceptor, as one possessed of every virtue indeed, as one that is sinless. I repeat the Vedas, I know their prosody; indeed, I have studied all the Vedas letter by letter. I am not a pigeon. Oh, do not yield me up to the hawk. The giving up of a learned and pure Brahmana can never be a good gift.’ And after the pigeon said so, the hawk addressed the king, and said, ‘Creatures do not come into the world in the same particular order. In the order of creation, thou mayst, in a former birth, have been begotten by this pigeon. It is not proper for thee, O king, to interfere with my food by protecting this pigeon (even though he might have been thy father).’ And thus addressed, the king said, ‘Hath any one, before this, seen birds thus speak the pure speech of man? Knowing what this pigeon sayeth, and this hawk also, how can we act to-day according to virtue? He that giveth up an affrighted creature seeking protection, unto its foe, doth not obtain protection when he is in need of it himself. Indeed, the very clouds do not shower rain seasonably for him, and the seeds though scattered do not grow for him. He that giveth up an afflicted creature seeking protection unto its foe, hath to see his offspring die in childhood. The ancestor of such a person can never dwell in heaven; indeed, the very gods decline to accept the libations of clarified butter poured by him into the fire. He that giveth up an affrighted creature seeking protection, unto its foe, is struck with the thunder-bolt by the gods with Indra at their head. The food that he eateth is unsanctified, and he, of a narrow soul, falleth from heaven very soon. O hawk, let the people of the Sivi tribe place before thee a bull cooked with rice instead of this pigeon. And let them also carry to the place where thou livest in joy, meat in abundance.’ And hearing this, the hawk said, ‘O king, I do not ask for a bull, nor, indeed, any other meat, nor meat more in quantity than that of this pigeon. It hath been given to me by the gods. The creature, therefore, is my food today in consequence of its death that hath been ordained. Therefore, O monarch, give it up to me.’ Thus addressed by the hawk, the king said, ‘Let my men see and carefully carry the bull to thee with every limb entire. Let that bull be the ransom of this creature afflicted with fright and let it be carried to thee before my eyes. Oh, slay not this pigeon! I will yield up my very life, yet I would not give up this pigeon. Dost thou not know, O hawk, that this creature looketh like a sacrifice with the Soma juice? O blessed one, cease to take so much trouble for it. I cannot, by any means, yield up the pigeon to thee. Or, O hawk, if it pleases thee, command me to do some such thing which I may do for thee, which may be agreeable to thee, and upon doing which the men of the Sivi tribe may yet in joy bless me in terms of applause. I promise thee that I will do what thou mayst did me do.’ And at this appeal of the king, the hawk said, ‘O king, if thou givest me as much flesh as would be equal to the weight of the pigeon, cutting it off thy right thigh; then can the pigeon be properly saved by thee; then wouldst thou do what would be agreeable to me and what the men of the Sivi tribe would speak of in terms of praise.’ And the king agreed to this and he cut off a piece of flesh from his right thigh and weighed it against the pigeon. But the pigeon weighed heavier. And thereupon the king cut off another piece of his flesh, but the pigeon still weighed heavier, and then the king cut off pieces of flesh from all parts of his body and placed them on the scale. But the pigeon still weighed heavier, and then the king himself ascended the scale and he felt no grief at this and beholding this, the hawk disappeared there saying—(The pigeon hath been) Saved,—And the king asked the pigeon saying, ‘O pigeon, let the Sivis know who the hawk is. None but the lord of the universe could do as he did. O Holy One, answer thou this question of mine!’ And the pigeon then said, ‘I am the smoke-bannered Agni called also Vaiswanara. The hawk is none other than Sachi’s lord armed with the thunder-bolt. O son of Suratha, thou art a bull among men. We came to try thee. These pieces of flesh, O king, that thou hast cut off with thy sword from thy body for saving me have caused gashes in thy body. I will make these marks auspicious and handsome and they will be of the colour of gold and emit a sweet perfume, and earning great fame and respected by the gods and the Rishis thou shall long rule these subjects of thine, and a son will spring from thy flank who shall be called Kapataroman. O king, thou shalt obtain this son of the name of Kapataroman from out of thy own body and thou wilt behold him become the foremost of the Saurathas, blazing with renown, possessed of bravery and great personal beauty!”
“Markandeya said, ‘One day the gods decided to come down to earth to test the goodness and virtue of King Sivi, the son of Usinara. So, Agni and Indra came to earth. Agni took the form of a pigeon fleeing from Indra, who was chasing him as a hawk. The pigeon landed in the lap of King Sivi, who was seated on a fine throne. The priest then spoke to the king, saying, ‘This pigeon, afraid of the hawk and seeking safety, has come to you for protection. The wise say that when a pigeon falls upon one, it signals great danger. A king who understands omens should give away wealth to save himself from the danger it indicates.’ The pigeon also spoke to the king, saying, ‘I have come to you for protection from the hawk out of fear for my life. I am a Muni. Having taken the form of a pigeon, I seek your refuge. Truly, I seek you as my life. Know me as one who possesses Vedic knowledge, who leads a life of Brahmacharya, and who is also self-controlled and virtuous. Furthermore, know me as one who has never spoken disrespectfully to his teacher, as one rich in virtues, and as one who is sinless. I recite the Vedas, I know their metrics; indeed, I have studied every part of the Vedas. I am not just a pigeon. Please do not hand me over to the hawk. Giving up a learned and pure Brahmana can never be a good deed.’ After the pigeon spoke, the hawk addressed the king and said, ‘Living beings do not appear in the world in the same order. In a previous life, you may have been born as this pigeon. It’s not right for you, O king, to interfere with my meal by protecting this pigeon, even if he might have been your father.’ Hearing this, the king wondered, ‘Has anyone ever heard birds speak the clear language of humans? Knowing what this pigeon says and what the hawk claims, how should we act today according to virtue? He who abandons a frightened creature seeking refuge to its enemy will not find protection when he needs it himself. Indeed, the very clouds won’t bring rain in due time for him, and the seeds he sows won’t grow. He who gives up a distressed creature seeking refuge to its foe will witness his offspring perish in childhood. The ancestors of such a person can never dwell in heaven; indeed, the gods refuse the offerings he pours into the fire. He who surrenders a scared creature seeking protection to its enemy will be struck by divine retribution with Indra leading them. The food he consumes is unholy, and he, with a narrow heart, will soon fall from grace. O hawk, let the people of the Sivi tribe bring you a bull cooked with rice instead of this pigeon. And let them also take plenty of meat to your lair.’ Hearing this, the hawk replied, ‘O king, I do not ask for a bull, nor for any other meat, nor for more food than what this pigeon provides. This pigeon has been designated for me by the gods. Therefore, O monarch, give it to me.’ Addressed in this manner, the king said, ‘Let my men see to it that a bull is brought to you, whole and unharmed. Let this bull be the ransom for this frightened creature, and let it be delivered before my eyes. Oh, do not kill this pigeon! I would rather give my own life than surrender this pigeon to you. Don’t you see, O hawk, that this creature resembles a sacrifice offering Soma? O blessed one, stop putting yourself through so much trouble over it. I cannot, under any circumstances, give up the pigeon to you. Or, O hawk, if you prefer, command me to do something for you that I can accomplish, something that might please you, and for which the people of the Sivi tribe might praise me in joy. I promise I will comply with whatever you request.’ At this, the hawk replied, ‘O king, if you give me flesh equal to the weight of the pigeon by cutting it from your right thigh, then the pigeon can be properly saved; that would please me, and it would be spoken of with admiration by the Sivi tribe.’ The king agreed and cut a piece of flesh from his right thigh, weighing it against the pigeon. But the pigeon was still heavier. So, the king cut off another piece, yet the pigeon was still heavier. He then cut pieces from all over his body and placed them on the scale. Still, the pigeon outweighed them. Finally, the king stepped onto the scale himself, feeling no sadness at this. Seeing this, the hawk vanished, saying—(The pigeon has been) saved,—and the king asked the pigeon, ‘O pigeon, let the Sivis know who the hawk is. No one but the lord of the universe could do what he did. O Holy One, please answer this question!’ The pigeon then replied, ‘I am Agni, the one with smoke as his banner, also known as Vaiswanara. The hawk is none other than Sachi’s husband, armed with a thunderbolt. O son of Suratha, you are a bull among men. We came to test you. These pieces of flesh, O king, that you have cut from your body to save me have left marks on you. I will make these wounds auspicious and beautiful; they will have a golden hue and exude a sweet fragrance. You will earn great fame, be respected by the gods and the Rishis, and you will rule over your people for a long time. A son will be born from you who will be named Kapataroman. O king, you will have this son, Kapataroman, born from your own body, and you will see him rise to fame, renowned for his bravery and great beauty!’”
SECTION CLXLVII
Vaisampayana said, “And the son of Pandu once more addressed Markandeya, saying, ‘Tell us again of the great good fortune of kings.’ And Markandeya said, ‘There came unto the horse-sacrifice of king Ashtaka of Viswamitra’s race, many kings. And there came unto that sacrifice the three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi, the son of Usinara. And after the sacrifice was completed, Ashtaka was proceeding on his car along with his brothers when they all beheld Narada coming that way and they saluted the celestial Rishi and said unto him, ‘Ride thou on this car with us. And Narada, saying, So be it, mounted on the car, and one among those kings having gratified the holy and celestial Rishi Narada, said, O Holy One, I desire, to ask thee something.’ And the Rishi said, ‘Ask.’ And the person, thus permitted, said, ‘All four of us are blessed with long lives and have indeed every virtue. We shall, therefore, be permitted to go to a certain heaven and dwell there for a long period. Who amongst us, however, O king, shall fall down first?’ Thus questioned the Rishi said, ‘This Ashtaka shall first come down.’ And thereupon the enquirer asked, ‘For what cause?’ And the Rishi answered, ‘I lived for a few days in the abode of Ashtaka. He carried me (one day) on his car out of the town and there I beheld thousands of kine distinguished from one another by difference of hue. And beholding those kine I asked Ashtaka whose they were and Ashtaka answered me, saying, ‘I have given away these kine. By this answer he gave expression to his own praise. It is for this answer of his that Ashtaka shall have to come down.’ And after Narada had said so, one of them again enquired, saying, ‘Three of us then will stay in heaven. Amongst us three, who shall fall down first?’ And the Rishi answered, Pratardana.’ And the enquirer asked, ‘For what cause?’ And the Rishi answered, ‘I lived for some days in the abode of Pratardana also. And he carried me on his car one day. And while doing so, a Brahmana asked him saying, ‘Give me a horse!’ And Pratardana replied, ‘After returning, I will give thee one!’ And thereupon the Brahmana said, ‘Let it be given to me soon.’ And as the Brahmana spoke those words, the king gave unto him the steed that had been yoked on the right-hand wheel of the car. And there came unto him another Brahmana desirous of obtaining a steed. And the king having spoken to him in the same way, gave him the steed that had been yoked on the left wheel of his car. And having given away the horse unto him, the king proceeded on his journey. And then there came unto the king another Brahmana desirous of obtaining a horse. And the king soon gave him the horse on the left front of his car, unyoking the animal. And having done so, the king proceeded on his journey. And then there came unto the king another Brahmana desirous of obtaining a horse. And the king said unto him, ‘Returning, I will give thee a horse.’ But the Brahmana said, ‘Let the steed be given to me soon.’ And the king gave him the only horse he had. And seizing the yoke of the car himself, the king began to draw it. And as he did so, he said, ‘There is now nothing for the Brahmanas.’ The king had given away, it is true, but he had done so with detraction. And for that speech of his, he shall have to fall down from heaven. And after the Rishi had said so, of the two that remained, one asked, ‘Who amongst us two shall fall down?’ And the Rishi answered, ‘Vasumanas.’ And the enquirer asked, ‘For what reason?’ And Narada said, ‘In course of my wanderings I arrived at the abode of Vasumanas. And at that time the Brahmanas were performing the ceremony of Swastivachana for the sake of a flowery car.51 And I approached the king’s presence. And after the Brahmanas had completed the ceremony, the flowery car became visible to them. And I praised that car, and thereupon the king told me, ‘Holy one, by thee hath this car been praised. Let this car, therefore, be thine.’ And after this I went to Vasumanas another time when I was in need of a (flowery) car. And I admired the car, and the king said, ‘It is thine.’ And I went to the king a third time and admired the car again. And even then the king exhibiting the flowery car to the Brahmanas, cast his eyes on me, and said, ‘O holy one, thou hast praised the flowery car sufficiently.” And the king only said these words, without making me a gift of that car. And for this he will fall down from heaven.’
Vaisampayana said, “Once again, the son of Pandu spoke to Markandeya, saying, ‘Tell us once more about the great fortunes of kings.’ Markandeya replied, ‘Many kings attended the horse sacrifice of King Ashtaka from the lineage of Viswamitra. Among them were the three brothers of that king: Pratardana, Vasumanas, and Sivi, the son of Usinara. After the sacrifice was completed, Ashtaka was driving his chariot with his brothers when they saw Narada approaching. They greeted the celestial sage and said to him, ‘Please ride with us in this chariot.’ Narada agreed and mounted the chariot. One of the kings, having honored the holy sage Narada, said, ‘O Holy One, I would like to ask you something.’ The sage replied, ‘Ask away.’ The person, now allowed to speak, said, ‘All four of us are blessed with long lives and possess every virtue. We will therefore be allowed to go to a certain heaven and stay there for a long time. But among us, who will be the first to fall?’ The sage answered, ‘Ashtaka shall be the first to come down.’ The inquirer then asked, ‘Why is that?’ The sage replied, ‘I stayed for a few days in Ashtaka’s dwelling. One day, he took me out of the city on his chariot, and I saw thousands of cows, all different colors. When I asked Ashtaka who they belonged to, he said, ‘I have given away these cows.’ By that statement, he boasted, and for this reason, Ashtaka will have to come down.’ After Narada spoke, one of them asked again, ‘So, three of us will remain in heaven. Among us three, who will fall first?’ The sage replied, ‘Pratardana.’ The inquirer asked, ‘For what reason?’ Narada answered, ‘I stayed for awhile at Pratardana’s home. One day, he took me on his chariot, and a Brahmana asked him, ‘Give me a horse!’ Pratardana replied, ‘I’ll give you one when I return!’ The Brahmana insisted, ‘Let it be given to me soon.’ When the Brahmana spoke like this, the king gave him the horse that was yoked to the right wheel of the chariot. Then another Brahmana came to him wanting a horse. The king replied the same way and gave him the horse from the left wheel of his chariot. After giving away that horse, the king continued his journey. Then another Brahmana arrived, for the same purpose, and the king quickly gave him the horse that was on the left front of his chariot. After doing so, the king moved on. Then yet another Brahmana came to the king wanting a horse. The king told him, ‘I’ll give you a horse when I return.’ But the Brahmana insisted, ‘Let the horse be given to me quickly.’ The king then gave him the only horse he had. Taking hold of the chariot himself, the king began to pull it. As he did, he said, ‘Now there’s nothing left for the Brahmanas.’ The king had indeed given, but he held back in his words. Because of that statement, he will fall from heaven. After the sage said this, of the two that were left, one asked, ‘Who will fall among us two?’ The sage answered, ‘Vasumanas.’ The inquirer asked, ‘Why?’ Narada said, ‘During my travels, I visited Vasumanas’ home. At that time, the Brahmanas were performing the Swastivachana ceremony for a flowery chariot.51 I approached the king, and after the Brahmanas completed the ceremony, the flowery chariot appeared to them. I praised that chariot, and the king told me, ‘O holy one, you have praised this chariot. Let it be yours.’ Later, I went to Vasumanas again when I needed a (flowery) chariot, praised it, and the king said, ‘It is yours.’ I went to him a third time and admired the chariot once more. Even then, while showing the flowery chariot to the Brahmanas, he looked at me and said, ‘O holy one, you have praised the flowery chariot enough.’ The king only said these words and did not give me the chariot. For this reason, he will fall from heaven.’”
“And one among them said, ‘Of the one who is to go with thee, who will go and who will fall down?’ And Narada answered, saying, ‘Sivi will go, but I will fall down.’ ‘For what reason?’ asked the enquirer. And Narada said, ‘I am not the equal of Sivi. For one day a Brahmana came unto Sivi and addressing him, said, ‘O Sivi, I came to thee for food.’ And Sivi replied unto him, saying. ‘What shall I do? Let me have thy orders.’ And the Brahmana answered, ‘This thy son known by the name of Vrihadgarbha should be killed. And, O king, cook him for my food.’ And hearing this, I waited to see what would follow. And Sivi then killed his son and cooking him duly and placing that food in a vessel and taking it upon his head, he went out in search of the Brahmana and while Sivi was thus seeking, for the Brahmana, some one told him, The Brahmana thou seekest, having entered thy city, is setting fire to thy abode and he is also setting fire, in wrath, to thy treasury, thy arsenal, the apartments of the females and thy stables for horses and elephants.’ And Sivi heard all this, without change of colour, and entering his city spoke unto the Brahmana, ‘O holy one, the food has been cooked.’ And the Brahmana hearing this spoke not a word and from surprise he stood with downcast looks. And Sivi with a view to gratifying the Brahmana said, ‘O holy one, eat thou this.’ And the Brahmana looking at Sivi for a moment said, ‘Eat it thyself.’ And thereupon Sivi said, ‘Let it be so.’ And Sivi cheerfully taking the vessel from his head desired to eat it and thereupon the Brahmana caught hold of Sivi’s hand and addressing him said, ‘Thou hast conquered wrath. There is nothing that thou canst not give unto the Brahmanas.’ And saying this, that Brahmana adored Sivi, and then as Sivi cast his eyes before him, he beheld his son standing like a child of the gods, decked in ornaments and yielding a fragrance from his body and the Brahmana, having accomplished all this, made himself visible and it was Vidhatri himself who had thus come in that guise to try that royal sage, and after Vidhatri had disappeared, the counsellors addressed the king, saying, ‘Thou knowest everything. For what didst thou do all this?’ And Sivi answered, ‘It was not for fame, nor for wealth, nor from desire of acquiring objects of enjoyment that I did all this. This course is not sinful. It is for this that I do all this. The path which is trodden by the virtuous is laudable. My heart always inclineth towards such a course. This high instance of Sivi’s blessedness I know, and I have, therefore, narrated it duly!’”
"And one of them asked, 'Who will go with you, and who will fall down?' Narada replied, 'Sivi will go, but I will fall.' 'Why?' asked the inquirer. Narada said, 'I am not equal to Sivi. One day, a Brahmana came to Sivi and said, 'Oh Sivi, I came to you for food.' Sivi responded, 'What should I do? Just tell me what you need.' The Brahmana replied, 'Your son, known as Vrihadgarbha, should be killed. And, oh king, cook him for my food.' Hearing this, I waited to see what would happen next. Sivi killed his son, cooked him properly, and placed the food in a vessel on his head as he went out looking for the Brahmana. While Sivi was searching for the Brahmana, someone informed him, 'The Brahmana you seek has entered your city and is burning down your home. He is also setting fire in anger to your treasury, arsenal, the women's quarters, and your stables for horses and elephants.' Sivi heard all this without changing color. Entering his city, he spoke to the Brahmana, 'Oh holy one, the food is ready.' The Brahmana said nothing, standing there in surprise with his head down. Sivi, wanting to please the Brahmana, offered, 'Oh holy one, please eat this.' The Brahmana glanced at Sivi for a moment and said, 'You eat it yourself.' Sivi replied, 'So be it.' Happily, Sivi took the vessel from his head and prepared to eat, when the Brahmana took hold of Sivi's hand and said, 'You have conquered anger. There is nothing you can’t give to the Brahmanas.' After saying this, the Brahmana honored Sivi. Then, as Sivi looked ahead, he saw his son standing there like a divine child, adorned with ornaments and radiating fragrance. The Brahmana, having revealed his true self, was actually Vidhatri, who had come disguised to test the royal sage. After Vidhatri disappeared, the advisors approached the king and asked, 'You know everything. Why did you do all this?' Sivi replied, 'I did this not for fame, wealth, or the desire for enjoyment. This path is not sinful. I do this because the way of the virtuous is commendable. My heart always leans towards this path. I know well of Sivi's great virtue, and that is why I have shared this story!'"
SECTION CLXLVIII
Vaisampayana said, “The sons of Pandu and those Rishis then asked Markandeya, ‘Is there anybody that is blessed with longer life than thou?’ And Markandeya answered them, saying, ‘There is without doubt, a royal sage of the name of Indradyumna and his virtue having diminished, he fell from heaven, crying, ‘My achievements are lost!’ And he came unto me and asked, ‘Dost thou know me?’ And I answered him, saying, ‘From our anxiety to acquire religious merit we do not confine ourselves to any home. We live but for a night in the same village or town. A person like us, therefore, cannot possibly know thy pursuits. The fasts and vows we observe render us weak in body and unable to follow any worldly pursuits on our own behalf. Hence, one like us cannot possibly know thee.’ He then asked me, ‘Is there any one who is longerlived than thou’? I answered him, saying, ‘There liveth on the Himavat an owl of the name of Pravarakarna. He is older than I. He may know thee. The part of the Himavat where he dwelleth is far off from here.’ And at this Indradyumna became a horse and carried me to where that owl lived and the king asked the owl, saying, ‘Dost thou know me?’ And the owl seemed to reflect for a moment and then said unto the king, ‘I do not know thee.’ And the royal sage Indradyumna thereupon asked the owl, ‘Is there any one who is older than thou?’ And thus asked the owl answered, saying, There is a lake of the name of Indradyumna. In that lake dwelleth a crane of the name of Nadijangha. He is older than we. Ask thou him.’ And at this king Indradyumna taking both myself and the owl went to that lake where the crane Nadijangha dwelt. And that crane was asked by us, ‘Dost thou know the king Indradyumna?’ And the crane thereupon seemed to reflect a little and then said, ‘I do not know king Indradyumna.’ And the crane was asked by us, ‘Is there any one who is older than thou?’ And he answered us, saying, ‘There dwelleth in this very lake a tortoise of the name of Akupara. He is older than I. He may know something of this king. Therefore, enquire ye of Akupara. And then that crane gave information to the tortoise, saying, ‘It is intended by us to ask thee something. Please come to us.’ And hearing this the tortoise came out of the lake to that part of the bank where we all were and as he came there we asked him, saying, ‘Dost thou know this king Indradyumna?’ And the tortoise reflected for a moment. And his eyes were filled with tears and his heart was much moved and he trembled all over and was nearly deprived of his senses. And he said with joined hands, ‘Alas, do I not know this one? He had planted the sacrificial stake a thousand times at the time of kindling the sacrificial fire. This lake was excavated by the feet of the cows given away by this king unto the Brahmanas on the completion of the sacrifice. I have lived here ever since.’ And after the tortoise had said all this, there came from the celestial regions a car. And an aerial voice was heard which said, addressing Indradyumna, ‘Come thou and obtain the place thou deservest in heaven! Thy achievements are great! Come thou cheerfully to thy place! Here also are certain slokas: The report of virtuous deeds spreadeth over the earth and ascendeth to heaven. As long as that report lasts, so long is the doer said to be in heaven. The man whose evil deeds are bruited about, is said to fall down and live, as long as that evil report lasts in the lower regions. Therefore should man be virtuous in his acts if he is to gain Heaven. And he should seek refuge in virtue, abandoning a sinful heart.’
Vaisampayana said, “The sons of Pandu and the Rishis then asked Markandeya, ‘Is there anyone who lives longer than you?’ Markandeya replied, ‘Without a doubt, there’s a royal sage named Indradyumna. When his virtue faded, he fell from heaven, crying, ‘I’ve lost my achievements!’ He came to me and asked, ‘Do you know who I am?’ I said, ‘Because we are so focused on gaining religious merit, we don’t stay in one place for long. We live only a night in each village or town. Someone like us cannot possibly know your endeavors. The fasts and vows we take make us physically weak and unable to pursue worldly matters for ourselves. Thus, someone like us cannot know you.’ He then asked, ‘Is there anyone who lives longer than you?’ I replied, ‘There’s an owl named Pravarakarna living on the Himavat. He is older than I am. He might know you. The part of Himavat where he lives is far from here.’ At this, Indradyumna turned into a horse and took me to where that owl lived. The king asked the owl, ‘Do you know me?’ The owl paused for a moment and said, ‘I don’t know you.’ Then Indradyumna asked, ‘Is there anyone older than you?’ The owl answered, ‘There’s a lake called Indradyumna, where a crane named Nadijangha lives. He is older than us. You should ask him.’ So, King Indradyumna, along with the owl and me, went to the lake where the crane Nadijangha lived. We asked the crane, ‘Do you know King Indradyumna?’ The crane thought for a moment and replied, ‘I don’t know King Indradyumna.’ We then asked, ‘Is there anyone older than you?’ He responded, ‘In this very lake lives a tortoise named Akupara. He is older than I am. He might know something about this king. So, ask Akupara.’ Then that crane informed the tortoise, saying, ‘We’d like to ask you something. Please come to us.’ Hearing this, the tortoise emerged from the lake to the part of the bank where we were. We asked him, ‘Do you know this king Indradyumna?’ The tortoise paused thoughtfully. His eyes filled with tears, he was deeply moved and trembled all over, nearly losing his senses. With joined hands, he said, ‘Oh, do I not know this one? He has planted the sacrificial stake a thousand times while kindling the sacrificial fire. This lake was dug by the feet of the cows given by this king to the Brahmanas upon completing the sacrifice. I’ve lived here ever since.’ After the tortoise said this, a celestial chariot appeared from the heavens. An aerial voice was heard, addressing Indradyumna, ‘Come and take your rightful place in heaven! Your accomplishments are great! Come joyfully to your home! Here are some verses: The news of virtuous deeds travels the earth and rises to heaven. As long as that news lasts, the doer is said to be in heaven. The person whose evil deeds are spoken of is said to fall and remain, as long as that evil reputation lasts in the lower realms. Therefore, one should act virtuously if they wish to reach heaven, and seek refuge in virtue, abandoning a sinful heart.'”
“And hearing these words, the king said, ‘Let the car stay here as long as I do not take these old persons to the places whence I brought them. And having brought me and the owl Pravarakarna to our respective places, he went away, riding on that car, to the place that was fit for him. Being longlived, I witness all this.”
“And after hearing these words, the king said, ‘Let the car stay here as long as I don’t take these old people back to where I found them. After dropping off me and the owl Pravarakarna at our respective places, he rode away in that car to the place that suited him. Being long-lived, I see all this.’”
Vaisampayana continued, “It was thus that Markandeya narrated all this unto the son of Pandu. And after Markandeya finished, the sons of Pandu said, ‘Blessed be thou! Thou hadst acted properly in causing king Indradyumna who had fallen from Heaven to regain his sphere!’ And Markandeya answered them, saying, ‘Devaki’s son, Krishna, also had thus raised the royal sage Nriga who had sunk in hell and caused him to regain Heaven!’”
Vaisampayana continued, “So, Markandeya shared all of this with the son of Pandu. Once he was done, the sons of Pandu said, ‘Blessed be you! You did well to help King Indradyumna, who had descended from Heaven, return to his rightful place!’ Markandeya replied, saying, ‘Devaki’s son, Krishna, also helped the royal sage Nriga, who had fallen into hell, regain his spot in Heaven!’”
SECTION CLXLIX
Vaisampayana said, “King Yudhishthira, hearing from the illustrious Markandeya the story of the royal sage Indradyumna’s regaining of Heaven, again asked the Muni, saying, ‘O great Muni, tell me in what condition should a man practise charity in order to gain admission into the regions of Indra? Is it by practising charity while leading a domestic mode of life, or in boyhood, or in youth, or in old age? O, tell me about the respective merits reaped from the practice of charity in these different stages of life?’
Vaisampayana said, “King Yudhishthira, after hearing the remarkable story of the royal sage Indradyumna's return to Heaven from the esteemed Markandeya, asked the Muni again, saying, ‘O great Muni, please tell me what condition a person should be in to practice charity and gain entry into Indra’s realm? Is it best to practice charity while living a household life, or in childhood, youth, or old age? Please share the respective benefits gained from practicing charity at these different stages of life?’”
Markandeya said, ‘Life that is futile is of four kinds. Charity also that is futile is of sixteen kinds. His life is vain who hath no son; and his also who is out of pale of virtue: and his too who liveth on the food of other; and, lastly, his who cooketh for himself without giving therefrom unto the Pitris, the gods, and the guests, and who eateth of it before these all. The gift to one that has fallen away from the practice of virtuous vows, as also the gift of wealth that has been earned wrongly, are both in vain. The gift to a fallen Brahmana, that to a thief, that also to a preceptor that is false, is in vain. The gift to an untruthful man, to a person that is sinful, to one that is ungrateful, to one that officiates at sacrifices performed by all classes of people residing in a village, to one that sells the Vedas,52 to a Brahmana that cooks for Sudra, to one that too by birth is a Brahmana but who is destitute of the occupations of his order, is in vain. The gift to one that has married a girl after the accession of puberty, to females, to one that sports with snakes, and to one that is employed in menial offices, is also in vain. These sixteen kinds of gifts are productive of no merits. That man who with mind clouded with darkness giveth away from fear or anger, enjoyeth the merit of such gift while he is in the womb of his mother. The man who (under other circumstances) maketh gifts unto the Brahmanas, enjoyeth the fruit thereof while he is in old age. Therefore, O king, the man who wishes to win the way of heaven, should under all conditions, make gifts unto Brahmanas of everything that he wishes to give away.’
Markandeya said, ‘Life that lacks purpose falls into four categories. Charity that is pointless can be divided into sixteen types. A person's life is meaningless if they have no son; also if they stray from virtue; additionally, if they live off the support of others; and finally, if they cook for themselves without sharing with the Pitris, the gods, and guests, and eat before all of them. Giving to someone who has abandoned their virtuous vows, as well as donating wealth obtained wrongfully, is pointless. Giving to a fallen Brahmana, a thief, or a false teacher is also in vain. Offering to a dishonest person, a sinful individual, an ungrateful one, someone who performs sacrifices for all classes in the village, someone who sells the Vedas, a Brahmana who cooks for Sudras, or even a Brahmana by birth but who has abandoned the duties of his caste, is wasted effort. Giving to someone who married a girl after she reached puberty, to women, to someone who plays with snakes, or to someone in lowly positions is also pointless. These sixteen types of gifts yield no merit. The person who, with a mind clouded by fear or anger, gives away without sincerity, enjoys the rewards of that gift only while in their mother's womb. Conversely, a person who gives to Brahmanas under favorable circumstances enjoys the benefits of such gifts in their old age. Therefore, O king, anyone who wants to reach heaven should, in all situations, give gifts to Brahmanas of everything they wish to donate.’
“Yudhishthira said, ‘By what means do Brahmanas, who accept gifts from all the four orders, save others as well as themselves?”
“Yudhishthira said, ‘How do Brahmanas, who receive gifts from all four social classes, help others as well as themselves?’”
“Markandeya said, ‘By Japa,53 and Mantras,54 and Homa55 and the study of the Vedas, the Brahmanas construct a Vedic boat56 wherewith they save both others and themselves. The gods themselves are pleased with that man who gratifieth the Brahmanas. Indeed, a man may attain heaven at the command of a Brahmana. Thou wilt, O king, without doubt ascend to regions of everlasting bliss, in consequence of thy worship of the Pitris and the gods, and thy reverence for the Brahmanas, even though thy body is filled with phlegmatic humours and withal so dull and inert! He that desires virtue and heaven should adore the Brahmanas. One should feed Brahmanas with care on occasions of Sraddhas, although those among them that are cursed or fallen should be excluded. They also should be carefully excluded that are either excessively fair or excessively black, that have diseased nails, that are lepers, that are deceitful, that are born in bastardy of widows or of women having husbands alive; and they also that support themselves by the profession of arms. That Sraddha which is censurable, consumeth the performer thereof like fire consuming fuel. If they that are to be employed in Sraddhas happen to be dumb, blind, or deaf, care should be taken to employ them along with Brahmanas conversant with the Vedas. O Yudhishthira, listen now unto whom thou shouldst give. He that knoweth all the Vedas should give only to that able Brahmana who is competent to rescue both the giver and himself, for he, indeed, is to be regarded as able who can rescue both the giver and himself. O son of Pritha, the sacred fires do not receive such gratification from libations of clarified butter, from offerings of flowers and sandal and other perfumed pastes as from the entertainment of guests. Therefore, do thou strive to entertain guests, O son of Pandu! O king, they that give unto guests water to wash their feet, butter to rub over their (tired) legs, light during the hours of darkness, food, and shelter, have not to go before Yama. The removal (after worship) of the flowery offerings unto the gods, the removal of the remnants of a Brahmana’s feast, waiting (upon a Brahmana) with perfumed pastes, and the massaging of a Brahmana’s limbs, are, each of them, O foremost of kings, productive of greater merit than the gift of kine. A person, without doubt, rescueth himself by the gift of a Kapila cow. Therefore, should one give away a Kapila cow decked with ornaments unto Brahmanas. O thou of the Bharata race, one should give unto a person of good lineage and conversant with the Vedas; unto a person that is poor; unto one leading a domestic mode of life but burdened with wife and children; unto one that daily adoreth the sacred fire; and unto one that hath done thee no service. Thou shouldst always give unto such persons but not to them that are in affluence. What merit is there, O thou foremost of the Bharata race, by giving unto one that is affluent? One cow must be given unto one Brahmana. A single cow must not be given unto many. For if the cow so given away (unto many) be sold, the giver’s family is lost for three generations. Such a gift would not assuredly rescue the giver nor the Brahmana that takes it. He who giveth eighty Ratis of pure gold, earneth the merit of giving away a hundred pieces of gold for ever. He that giveth away a strong bull capable also of drawing the plough, is certainly rescued from all difficulties and finally goeth to heaven. He that giveth away land unto a learned Brahmana, hath all his desires fulfilled. The tired traveller, with weakened limbs and feet besmeared with dust, asks for the name of him that may give him food. There are men who answer him by telling him the name. That wise man who informs these toil-worn ones of the name of the person who may give them food, is, without doubt, regarded as equal in merit unto the giver himself of food. Therefore, abstaining from other kinds of gift, give thou food. There is no merit (arising out of gifts) that is so great as that of giving food. The man that according to the measure of his might gives well-cooked and pure food unto the Brahmanas, acquires, by that act of his, the companionship of Prajapati (Brahma). There is nothing superior to food. Therefore, food is regarded as the first and foremost of all things (to be given away). It hath been said that food itself is Prajapati. And Prajapati is regarded as the Year. And the Year is sacrifice. And everything is established in sacrifice, for it is from sacrifice that all creatures, mobile and immobile, take their origin. For this reason, it hath been heard by us, food is the foremost of all things. They that give away lakes and large pieces of water, and tanks and wells, and shelter and food and they that have sweet words for all, have not to hear the admonitions of Yama. With him who gives rice, and wealth earned by his labour, unto Brahmana of good behaviour, the earth is satisfied. And she poureth upon him showers of wealth. The giver of food walketh first, after him the speaker of truth and he that giveth unto persons that do not solicit. But the three go to the same place.’”
“Markandeya said, ‘Through Japa,53 and Mantras,54 and Homa55 and studying the Vedas, the Brahmanas create a Vedic boat56 that helps them save both themselves and others. The gods are pleased with a person who satisfies the Brahmanas. In fact, one can reach heaven by the command of a Brahmana. You, O king, will undoubtedly ascend to eternal bliss because of your worship of the Pitris and the gods, and your respect for the Brahmanas, even if your body is sluggish and filled with phlegm! Anyone who seeks virtue and heaven should honor the Brahmanas. It is important to feed Brahmanas carefully during Sraddhas, excluding those who are cursed or fallen. Also, exclude those who are excessively fair or dark, have diseased nails, are leprous, deceitful, born of a widow or a woman with a living husband, and those who make a living through arms. A disreputable Sraddha consumes the performer like fire consumes fuel. If those involved in the Sraddhas are mute, blind, or deaf, ensure that they are accompanied by Brahmanas who know the Vedas. O Yudhishthira, listen now to whom you should give. He who knows all the Vedas should offer only to a capable Brahmana who can save both the giver and himself, for he is truly capable. O son of Pritha, the sacred fires do not receive as much satisfaction from offerings of clarified butter or flowers as they do from entertaining guests. Therefore, strive to entertain guests, O son of Pandu! O king, those who provide guests with water to wash their feet, butter for tired legs, light during the night, food, and shelter do not need to face Yama. The removal of flower offerings to the gods, the leftovers from a Brahmana’s feast, waiting on a Brahmana with perfumed pastes, and massaging a Brahmana’s limbs all generate more merit than giving away cattle. One undoubtedly saves oneself by giving a Kapila cow. Thus, one should donate a decorated Kapila cow to the Brahmanas. O you of the Bharata lineage, give to a person of good lineage who knows the Vedas; to someone poor; to one who is burdened by a family; to anyone who daily worships the sacred fire; and to one who has not supported you. You should always give to such individuals and not to those who are wealthy. What merit is there, O you foremost of the Bharata race, in giving to someone affluent? One cow should be given to one Brahmana. A single cow must not be divided among many. If the cow given away (to many) is sold, the giver's family will suffer for three generations. Such a gift will certainly not save the giver nor the Brahmana who takes it. Whoever gives eighty Ratis of pure gold earns the merit of giving away a hundred pieces of gold forever. Whoever donates a strong bull that can also plow is surely freed from all difficulties and ultimately goes to heaven. He who gives land to a learned Brahmana has all his desires fulfilled. The tired traveler, with weary limbs and dusty feet, asks for the name of someone who will feed him. Some respond by just giving the name. That wise person who tells these weary souls the name of the one who will feed them is regarded as equal in merit to the giver of food. Therefore, setting aside other types of gifts, focus on giving food. No gift carries as much merit as providing food. A person who, according to their ability, offers well-cooked and pure food to the Brahmanas acquires, through that act, the companionship of Prajapati (Brahma). There is nothing superior to food. Hence, food is considered the most important of all things (to be donated). It has been said that food itself is Prajapati. And Prajapati is considered the Year. And the Year is sacrifice. And everything is based in sacrifice, for all living beings, both mobile and immobile, originate from sacrifice. For this reason, we have learned that food is the most essential of all things. Those who donate lakes, large waterways, tanks, wells, shelters, and food, and who use kind words for all, do not have to listen to Yama's admonitions. With him who gives rice and wealth earned through hard work to a well-behaved Brahmana, the earth becomes satisfied. And she showers wealth upon him. The giver of food walks first, followed by the one who speaks truth, and the one who gives to those who do not ask. But all three reach the same destination.’”
Vaisampayana continued, ‘Hearing all this, Yudhishthira, along with his younger brothers, impelled by curiosity, again addressed the high-souled Markandeya, saying, ‘O great Muni, what is the distance of Yama’s region from that of men? What is its measurement? How also do men pass it over? And by what means? O, tell me all this!’
Vaisampayana continued, ‘Hearing all this, Yudhishthira, along with his younger brothers, driven by curiosity, again spoke to the wise Markandeya, saying, ‘O great sage, how far is Yama’s realm from the world of humans? What is its measure? How do people cross it? And how is it done? Please tell me everything!’
“Markandeya said, ‘O king, O them foremost of virtuous men, this question of thine appertains to a great mystery. It is sacred and much applauded by the Rishis. Appertaining as it also does to virtue, I will speak of it to thee. The distance of Yama’s region from the abode of men is, O king, eighty-six thousand Yojanas! The way is over space, without water, and very terrible to behold; Nowhere on that road is the shade of a tree, nowhere any water, and nowhere any resting place in which the traveller, when fatigued, may rest for some moments. And men and women and all on earth that have life, are forcibly led along this way by the messengers of Yama. Those creatures that obey the mandates of the grim king, and they, O king, that have given horses and other good conveyances unto Brahmanas, proceed along this way on those animals and vehicles. And they that have given umbrellas proceed along this way with umbrellas warding off the sun’s rays. And they that have given food, proceed without hunger, while they that have not given food proceed afflicted with hunger. And they that have given robes, proceed along this way attired in robes while they that have given none, proceed naked. And they that have given gold, proceed in happiness, themselves decked in ornaments. And they that have given land, proceed with every desire completely gratified. And they that have given grain, proceed without being afflicted with any want. And they that have given houses, proceed happily on cars. And those men that have given something to drink, proceed with cheerful hearts unafflicted with thirst. And they that have given lights, proceed happily lighting the way before them. And they that have given kine, proceed along the way happily, freed from all their sins. And they that have fasted for a month, proceed on cars drawn by swans. And they who have fasted for six nights, proceed on cars drawn by peacocks. And, O son of Pandu, he that fasteth three nights upon only one meal without a second during this period goeth into a region free from disease and anxiety. And water hath this excellent property that it produceth happiness in the region of Yama. And they that give water find for themselves a river there of the name of Pushpodaka. And the givers of water on the earth drink cool and ambrosial draughts from that stream. And they that are of evil deeds have pus ordained for them. Thus, O great king, that river serveth all purposes. Therefore, O king, adore thou duly these Brahmanas (that are with thee). Weak in limbs owing to the way he has walked, and besmeared with the dust of the high-road, the traveller enquireth for the name of him who giveth food, and cometh in hope to his house. Adore thou him with reverent attention, for he indeed is a guest, and he is a Brahmana. The gods with Indra at their head follow him as he proceedeth. And if he is adored, the gods with Indra become gratified, and if he is not adored, the celestials with their chief become cheerless. Therefore, O thou foremost of kings, worship thou these Brahmanas duly. I have thus spoken to thee upon a hundred subjects. What dost thou desire to hear from me again?’
“Markandeya said, ‘O king, you who are the foremost of virtuous men, your question relates to a great mystery. It is sacred and highly praised by the sages. Since it also involves virtue, I will explain it to you. The distance to Yama's realm from the world of humans is, O king, eighty-six thousand Yojanas! The journey takes place through a void, without water, and is very terrifying to witness; there is no shade from trees along that path, no water, and no place for travelers to rest when they are tired. Men, women, and all living beings on earth are forcefully guided along this road by Yama’s messengers. Those who obey the commands of the grim king, and those, O king, who have provided horses and other good means of transport to the Brahmanas, travel this way using those animals and vehicles. Those who have offered umbrellas move along this path with umbrellas shielding them from the sun. Those who have provided food travel without hunger, while those who have not provided food suffer from hunger. Those who have given clothing proceed along this way dressed in robes, while those who have given none go along naked. Those who have donated gold travel joyfully, adorned with ornaments. Those who have contributed land proceed with all their desires fully satisfied. Those who have donated grain travel without any need. Those who have given houses proceed happily in vehicles. Those who have provided something to drink travel with cheerful hearts, free from thirst. Those who have given light travel happily, illuminating the path before them. Those who have donated cattle proceed joyfully, absolved from all their sins. Those who have fasted for a month travel in vehicles drawn by swans. Those who have fasted for six nights travel in vehicles drawn by peacocks. And, O son of Pandu, anyone who fasts for three nights on just one meal during this time goes to a place free from illness and worry. Water has the exceptional quality of bringing happiness in Yama's realm. Those who give water find a river there named Pushpodaka. The givers of water on earth drink cool, divine nectar from that stream. Meanwhile, those who have committed evil deeds are assigned pus. Thus, O great king, that river serves all purposes. Therefore, O king, honor these Brahmanas who are with you. Weak in body from his long journey and covered in the dust of the road, the traveler asks for the name of the one who provides food and hopes to arrive at his home. Honor him with great respect, for he is indeed a guest and a Brahmana. The gods, led by Indra, follow him as he moves. If he is honored, the gods with Indra become pleased, and if he is not honored, the celestials along with their leader feel dejected. Therefore, O you who are the greatest of kings, properly revere these Brahmanas. I have now spoken to you on many subjects. What would you like to hear from me next?’”
“Yudhishthira said, ‘O master, conversant thou art with virtue and morality, and so I desire to repeatedly listen to thee as thou speakest on sacred subjects appertaining to virtue and morals.’
“Yudhishthira said, ‘O master, you are well-versed in virtue and morality, and I wish to hear you speak repeatedly about sacred topics related to virtue and morals.’”
“Markandeya said, ‘O king, I will now speak on another sacred subject appertaining to eternal interests and capable of washing off all sins. Listen thou with rapt attention. O thou foremost of the Bharatas, the merit equal to that of giving away a Kapila cow in (the tirtha called) Jyeshtha-Pushkara arises from washing the feet of Brahmanas. As long as the earth remains wet with water which a Brahmana hath touched with his feet, so long do Pitris drink water of cups made of lotus-leaves. If the guest is welcomed (with enquiries about his welfare), the deities of fire become glad; and if he is offered a seat, it is the god of a hundred sacrifices, who is gratified. If his feet are washed, it is the Pitris who are delighted; and if he is fed it is Prajapati that is pleased. One should with collected soul, give a cow when (during her throes) the feet and head of her calf are visible, before her delivery is complete. A cow with her calf in the air in course of falling from the uterus to the earth, is to be regarded as equal to the earth herself. He, therefore, that giveth away such a cow, reapeth the merit of giving away the earth. And he that giveth away such a cow, is adored in heaven for as many thousands of Yugas as there are bristles on the bodies of the animal and her young one together. And, O Bharata, he that having accepted a thing in gift giveth it away immediately unto a person that is virtuous and honest, reapeth very great merit. Without doubt, he reapeth the fruit of giving away the whole earth to her utmost limits and with her oceans and seas and caves, her mountains and forests and woods. That Brahmana who eateth in silence from a plate, keeping his hands between his knees, succeedeth in rescuing others. And those Brahmanas that abstain from drink and who are never spoken of by others as having any faults and who daily read the Samhitas, are capable of rescuing others. Libations of butter and edible offerings should all be presented to a Brahmana who is learned in the Vedas. And as libations of clarified butter poured into fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas can never go in vain. The Brahmanas have anger for their weapon; they never fight with arms of iron and steel. Indeed the Brahmanas slay with anger like Indra slaying the Asuras with his thunder-bolt.
"Markandeya said, ‘O king, I will now talk about another sacred topic related to eternal interests that can cleanse all sins. Listen carefully. O you foremost of the Bharatas, the merit of giving away a Kapila cow at the sacred site of Jyeshtha-Pushkara is equal to that of washing the feet of Brahmanas. As long as the earth stays wet with water that a Brahmana has touched with his feet, the ancestors drink from cups made of lotus leaves. If the guest is greeted with questions about their well-being, the fire deities become pleased; and if they are offered a seat, it's the god of a hundred sacrifices who feels gratified. If their feet are washed, it's the ancestors who are delighted; and if they are fed, then it's Prajapati who is pleased. One should, with a focused mind, give a cow when the feet and head of her calf are visible during her labor, before she has finished giving birth. A cow with her calf in the air as it is about to fall to the earth is considered equal to the earth itself. Therefore, whoever gives away such a cow earns the merit of giving away the earth. And that person is honored in heaven for as many thousands of Yugas as there are bristles on the bodies of the cow and her calf together. And, O Bharata, whoever accepts a gift and then immediately gives it to a virtuous and honest person earns immense merit. Without a doubt, they would earn the rewards for giving away the entire earth, along with her oceans, seas, caves, mountains, forests, and woods. That Brahmana who eats silently from a plate, keeping his hands between his knees, is successful in rescuing others. Brahmanas who refrain from drinking and who are not spoken of as having faults, and who read the Samhitas daily, are capable of rescuing others. Offerings of butter and food should all be given to a Brahmana who is learned in the Vedas. Just as libations of clarified butter poured into a fire never go to waste, gifts to virtuous Brahmanas learned in the Vedas can never go to waste. Brahmanas wield anger as their weapon; they never fight with iron or steel arms. Indeed, Brahmanas slay with anger just like Indra slaying the Asuras with his thunderbolt.’"
Thus prelection appertaining to virtue and morality is now over. Hearing this, the Munis of the forest of Naimisha were filled with delight. And those ascetics were also freed from grief and anger by listening to it. And they were also purged of all their sins in consequence of this. And, O king, those human beings that listen to it become freed from the obligation of rebirth.’
Thus, the teaching about virtue and morality is now complete. Hearing this, the sages in the Naimisha forest were filled with joy. The ascetics also felt relieved from their grief and anger after listening to it. They were cleansed of all their sins as a result. And, O king, those people who listen to it become free from the cycle of rebirth.
“Yudhishthira said, ‘O thou of great wisdom, what purification is there by which a Brahmana may always keep himself pure? I desire to hear of it from thee, O thou foremost of all virtuous men!”
“Yudhishthira said, ‘O you of great wisdom, what purification can a Brahmana practice to always remain pure? I want to hear about it from you, O you who are the best of all virtuous people!’”
“Markandeya answered, ‘There are three kinds of purity, viz., purity in speech, purity in deed, and purity achieved by use of water. He that has recourse to these three different kinds of purity, attains, without doubt, to heaven. That Brahmana who adoreth the goddess Sandhya in the morning and the evening, and who recites meditatively the sacred goddess Gayatri who is the mother of the Vedas, sanctified by the latter, is freed from all his sins. Even if he accepts in gift the entire earth with her oceans, he doth not, on that account, suffer the least unhappiness. And those heavenly bodies in the sky including the sun that may be inauspicious and hostile towards him soon become auspicious and favourable towards him in consequence of these acts of his, while those stars that are auspicious and favourable become more auspicious and more favourable in consequence of such conduct of his. And terrible Rakshasas subsisting on animal food, or gigantic and fierce mien, all become unable to prevail over a Brahmana who practiseth these purifications. The Brahmanas are even like blazing fires. They incur no fault in consequence of teaching, of officiating at sacrifices, and of accepting gifts from others. Whether the Brahmana be cognisant of the Vedas or ignorant of them, whether they be pure or impure, they should never be insulted, for Brahmanas are like fires. As the fire that blazeth up in the place set apart for the cremation of the dead is never regarded impure on that account, so the Brahmana, be he learned or ignorant, is always pure. He is great and a very god! Cities that are adorned with walls and gates and palaces one after another, lose their beauty if they are bereft of Brahmanas. That, indeed, O king, is a city where Brahmanas accomplished in the Vedas, duly observing the duties of their order and possessed of learning and ascetic merit, reside. O son of Pritha, that spot, be it a wood or pasture land, where learned Brahmanas reside, hath been called a city. And that place, O king, becometh a tirtha also. By approaching a king that offereth protection, as also a Brahmana possessed of ascetic merit, and by offering worship unto both, a man may purge off his sins immediately. The learned have said that ablutions in the sacred tirthas, recitation of the names of holy ones, and converse with the good and virtuous, are all acts worthy of applause. They that are virtuous and honest always regard themselves as sanctified by the holy companionship of persons like themselves and by the water of pure and sacred converse. The carrying of three staffs, the vow of silence, matted hair on head, the shaving of the crown, covering one’s person with barks and deerskins, the practice of vows, ablutions, the worship of fire, abode in the woods, emaciating the body, all these are useless if the heart be not pure. The indulgence of the six senses is easy, if purity be not sought in the object of enjoyment. Abstinence, however, which of itself is difficult, is scarcely easy without purity of the objects of enjoyment. O king of kings, among the six senses, the mind alone that is easily moved is the most dangerous! Those high-souled persons that do not commit sins in word, deed, heart and soul, are said to undergo ascetic austerities, and not they that suffer their bodies to be wasted by fasts and penances. He that hath no feeling of kindness for relatives cannot be free from sin even if his body be pure. That hard-heartedness of his is the enemy of his asceticism. Asceticism, again, is not mere abstinence from the pleasures of the world. He that is always pure and decked with virtue, he that practises kindness all his life, is a Muni even though he may lead a domestic life. Such a man is purged of all his sins. Fasts and other penances cannot destroy sins, however much they may weaken and dry up the body that is made of flesh and blood. The man whose heart is without holiness, suffers torture only by undergoing penances in ignorance of their meaning. He is never freed from sins of such acts. The fire he worshippeth doth not consume his sins. It is in consequence of holiness and virtue alone that men attain to regions of blessedness, and fasts and vows become efficacious. Subsistence on fruits and roots, the vow of silence, living upon air, the shaving of the crown, abandonment of a fixed home, the wearing of matted locks on the head, lying under the canopy of heaven, daily fasts, the worship of fire, immersion in water, and lying on the bare ground,—these alone cannot produce such a result. They only that are possessed of holiness succeed, by knowledge and deeds, to conquer disease, decrepitude and death, and acquire a high status. As seeds that have been scorched by fire do not sprout forth, so the pains that have been burnt by knowledge cannot effect the soul. This inert body that is only like a block of wood when destitute of souls, is, without doubt, short lived like froth in the ocean. He that obtaineth a view of his soul, the soul that resideth in every body, by help of one or half of a rhythmic line (of the Vedas), hath no more need for anything. Some obtaining a knowledge of identity with the Supreme Soul from but two letters (of the Vedas) and some from hundreds and thousands of rhythmic lines, acquire salvation, for the knowledge of one’s identity with the Supreme Soul is the sure indication of salvation. The men of old, distinguished for their knowledge, have said, neither this world nor that hereafter nor bliss can be his who is disturbed by doubts. And belief of one’s identity with the Supreme Soul is the indication of salvation. He that knoweth the true meaning of the Vedas, understandeth their true use. Such a man is affrighted at the Vedic ritual like a man at sight of a forest conflagration. Giving up dry disputation, have recourse to Sruti and Smriti, and seek thou, with the aid of thy reason, the knowledge of the Undecaying One that is without a second. One’s search (after this knowledge) becometh futile from defect of means. Therefore, should one carefully strive to obtain that knowledge by aid of the Vedas. The Vedas are the Supreme Soul; they are His body; they are the Truth. The soul that is bounded by the animal organism is incompetent to know Him in whom all the Vedas merge. That Supreme Soul, however, is capable of being known by the pure intellect. The existence of the gods as stated in the Vedas, the efficacy of acts, and the capacity for action of being furnished with bodies, are noticeable in every Yuga. Independence of these and annihilation are to be sought from purity of the senses. Therefore, the suspension of the function of the senses is the true fasting. One may attain to heaven by asceticism, one may obtain objects of enjoyment by the practice of charity and may have his sins purged off by ablutions in tirthas. But complete emancipation cannot be had except by knowledge.’”
“Markandeya replied, ‘There are three types of purity: purity in speech, purity in action, and purity through the use of water. Anyone who follows these three forms of purity undoubtedly reaches heaven. A Brahmana who worships the goddess Sandhya in the morning and evening and meditatively recites the sacred goddess Gayatri, the mother of the Vedas, becomes free from all sins through her sanctification. Even if he receives the entire earth with its oceans as a gift, he will not feel the slightest unhappiness. The heavenly bodies in the sky, like the sun, which may be unfavorable and hostile toward him, soon turn favorable because of his actions, while the stars that were already favorable become even more so due to his conduct. Fearsome Rakshasas, who live on animal food and are of gigantic and fierce stature, cannot overpower a Brahmana who practices these purifications. Brahmanas are like blazing fires. They incur no fault from teaching, performing sacrifices, or accepting gifts from others. Whether a Brahmana knows the Vedas or not, whether they are pure or impure, they should never be insulted because Brahmanas are like fires. Just as the fire used in cremating the dead is never seen as impure, a Brahmana, whether learned or ignorant, is always pure. He is great and a true divine being! Cities adorned with walls, gates, and palaces lose their charm if they are devoid of Brahmanas. Indeed, O king, a city is where accomplished Brahmanas who adhere to their duties, possess knowledge, and have ascetic merit reside. O son of Pritha, a place—be it a forest or pasture—where learned Brahmanas live is considered a city. And that place, O king, also becomes a tirtha. By approaching a king who offers protection and a Brahmana with ascetic merit, and by worshipping both, one can cleanse oneself of sins immediately. The wise have said that bathing in sacred tirthas, reciting the names of the holy, and engaging with good and virtuous people, are all praiseworthy actions. Virtuous and honest individuals always feel sanctified through the holy companionship of those like themselves and by engaging in pure and sacred dialogue. The carrying of three staffs, the vow of silence, matted hair, shaving the crown, wearing barks and deerskins, following vows, bathing, worshiping fire, dwelling in forests, and physical austerity are all pointless if the heart is not pure. Indulging in the six senses is easy if purity is not sought in the objects of enjoyment. On the other hand, abstinence, which is naturally difficult, becomes hardly manageable without purity of the objects enjoyed. O king of kings, among the six senses, the mind, which is easily swayed, is the most dangerous! Those noble souls who do not sin in word, deed, heart, and soul are truly undergoing ascetic austerities, not those who merely starve their bodies with fasts and penances. A person who lacks kindness for others cannot be free from sin, even if his body is pure. That hardness of heart is the enemy of his asceticism. Asceticism is not just abstaining from worldly pleasures. Anyone who is always pure and adorned with virtue, who practices kindness throughout their life, is a Muni, even if they lead a domestic life. Such a person is cleansed of all sins. Fasts and other penances cannot erase sins, no matter how much they weaken the physical body. A person without a holy heart only tortures themselves by engaging in penances without understanding their purpose. Such actions do not free them from sins. The fire they worship does not consume their sins. It is through holiness and virtue alone that people reach blessed realms, and that is when fasts and vows become effective. Living on fruits and roots, taking a vow of silence, surviving on air, shaving the head, abandoning a permanent home, wearing matted hair, sleeping under the sky, daily fasting, worshiping fire, immersion in water, and sleeping on bare ground—these alone cannot yield such results. Only those who possess holiness will, through knowledge and deeds, overcome disease, decay, and death and attain a higher status. Like seeds scorched by fire that fail to sprout, pains that have been burned away by knowledge cannot affect the soul. This inactive body, resembling a block of wood when devoid of the spirit, is undoubtedly short-lived, like foam on the ocean. Anyone who perceives their soul, the same soul that resides in every body, through even a line of the Vedas, has no further needs. Some come to understand their identity with the Supreme Soul from just two letters of the Vedas, while others do so from hundreds and thousands of verses, achieving salvation because recognizing one’s identity with the Supreme Soul signifies salvation. The wise have said that neither this world, nor the next, nor bliss belongs to him who is troubled by doubts. Belief in one’s identity with the Supreme Soul indicates salvation. Those who understand the true meaning of the Vedas grasp their actual purpose. Such individuals are alarmed by the Vedic rituals as one would be by a forest fire. Instead of engaging in pointless argument, turn to Sruti and Smriti, and seek knowledge of the Undecaying One, who is without a second, with the help of your intellect. Pursuing this knowledge becomes futile without proper means. Hence, one should diligently strive to acquire that knowledge through the Vedas. The Vedas are the Supreme Soul; they are His body; they are the Truth. The soul that is trapped within a physical body cannot comprehend Him in whom all Vedas unite. Nonetheless, that Supreme Soul can be known by a pure intellect. The existence of the gods as stated in the Vedas, the effectiveness of actions, and the capacity to act when beings are embodied, are observable in every Yuga. Freedom from these and release from existence is to be sought through purity of the senses. Therefore, the true fasting is the suspension of the senses' functions. One can attain heaven through asceticism, gain worldly pleasures through charity, and cleanse their sins through bathing in tirthas. However, complete liberation cannot be achieved without knowledge.’”
Vaisampayana continued, “Thus addressed, O great king, by the Rishi, Yudhishthira of great fame then said, ‘O holy one, I desire to listen to the rules about that charity which is meritorious.”
Vaisampayana continued, “After hearing this, O great king, Yudhishthira, who is renowned, said, ‘O holy one, I want to learn about the rules regarding that charity which is considered virtuous.’”
“Markandeya said, ‘O great king, O Yudhishthira, the rules about charity which thou wishest to hear from me are always highly regarded by me. Listen now to the mysteries of charity as expounded in the sruti and the smritis! A man that performs a sraddha in the conjunction called Gajacchaya at a place that is fanned by the leaves of the Aswattha tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas. O king, he that foundeth a dharmasala and established there a person to look after all comers, is crowned with the merits of all the sacrifices. He that giveth away a horse at a tirtha where the current of the river runneth in a direction opposite to its general course, reapeth merit that is inexhaustible. The guest that comes to one’s house for food is none other than Indra himself. If he is entertained with food, Indra himself conferreth on the best merit that is inexhaustible. As men cross seas by vessels, so are the givers mentioned above are saved from all their sins. So what is given unto Brahmanas produceth, like gift of curds, inexhaustible merits. A gift on particular lunations produceth merit that is twice as much as a gift on other days. That in a particular season produceth merit ten times greater that in other seasons. That in a particular year produceth merit a hundred times greater than in other years. And lastly, a gift on the last day of the last month of the year produceth merit that is inexhaustible. A gift also that is made while the Sun is on the solstitial points, one again that is made on the last day of the Sun’s path through Libra, Aries, Gemini, Virgo, and Pisces, a gift again during eclipses of the Moon and the Sun, produce merit that is inexhaustible. The learned have also said that gifts made during the seasons produce merit that is ten times, those made during the change of seasons, a hundred times—and those made during the days when Rahu is visible, a thousand times—greater than what is produced by gifts at other time; while a gift made on the last day of the Sun’s course through Libra and Aries produces merit that knows no diminution. O king, no one can enjoy landed possessions unless he giveth away land, and no one can go on cars and vehicles unless he giveth away these. Indeed a person on rebirth obtaineth the fruition of whatever objects he hath in view at the time of making a gift to a Brahmana. Gold hath sprung from Fire; the Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth away gold, land, and kine attaineth all the regions of Agni, Vishnu, and the Sun. There is nothing so eternal as a gift. Where, therefore, in the three worlds is anything that is more auspicious? It is for this, O king, that they who have great intelligence say that there is nothing higher and greater in the three worlds than gift!’”
“Markandeya said, ‘O great king, O Yudhishthira, the guidelines about charity that you want to hear from me are always highly valued by me. Listen now to the secrets of charity as explained in the sruti and the smritis! A person who performs a sraddha during the auspicious time called Gajacchaya at a place shaded by the leaves of the Aswattha tree reaps its benefits, O Yudhishthira, for a hundred thousand kalpas. O king, the one who establishes a dharmasala and appoints someone to care for all visitors earns the rewards of all sacrifices. The person who donates a horse at a tirtha where the river flows in the opposite direction gains endless merit. The guest who comes to one’s home for food is none other than Indra himself. If he is fed, Indra himself grants the best and endless merit. Just as people cross seas by boats, the aforementioned givers are freed from all their sins. Therefore, what is given to Brahmanas generates, like the gift of curds, boundless merits. A gift made on specific lunar days yields merit twice as much as a gift on regular days. A gift given in a specific season yields ten times the merit of gifts in other seasons. A gift made in a particular year generates a hundred times more merit than those made in other years. Lastly, a gift given on the last day of the last month of the year provides inexhaustible merit. Gifts made while the Sun is at its solstitial points, on the last day of the Sun’s transit through Libra, Aries, Gemini, Virgo, and Pisces, and gifts made during eclipses of the Moon and the Sun yield limitless merit. The wise have also noted that gifts made during specific seasons generate merit ten times greater than those made during seasonal changes, a hundred times greater than those made when Rahu is visible, and gifts made on the last day of the Sun’s transit through Libra and Aries provide merit that never diminishes. O king, no one can enjoy land unless they donate land, and no one can travel in vehicles unless they give these away. Indeed, a person in their next life attains the fulfillment of the desires they had at the time of making a gift to a Brahmana. Gold has originated from Fire; the Earth from Vishnu; and cows from the Sun. Therefore, whoever donates gold, land, and cows reaches all the realms of Agni, Vishnu, and the Sun. There is nothing as eternal as a gift. So, where in the three worlds is there anything more auspicious? For this reason, O king, those with great wisdom say that there is nothing higher or greater in the three worlds than a gift!’”
SECTION CC
Vaisampayana said, “Having, O great king, heard from the illustrious Markandeya the history of the attainment of heaven by the royal sage Indradyumna, Yudhishthira, that bull of the Bharata race, once more asked that sinless Muni endued with great ascetic merit and long life, saying, ‘Thou knowest, O virtuous one, the entire host of the gods, the Danavas, and the Rakshasas. Thou art acquainted also with various royal genealogies and many eternal lines of Rishis! O best of Brahmanas, there is nothing in this world that thou dost not know! Thou knowest also, O Muni, many delightful stories about men, Snakes and Rakshasas; about gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I desire now to hear from thee, O best of Brahmanas, as to why Kuvalaswa—that unvanquished king of Ikshavaku’s race changed his name, assuming another, viz., Dhundhumara. O thou best of Bhrigu’s line, I desire to know in detail why the name of Kuvalaswa of great intelligence underwent such a change!’”
Vaisampayana said, “Oh great king, after hearing from the renowned Markandeya about how the royal sage Indradyumna reached heaven, Yudhishthira, that noble member of the Bharata clan, once again asked that sinless sage, who possesses immense ascetic power and a long life, ‘You know, virtuous one, all the gods, the Danavas, and the Rakshasas. You are also familiar with various royal lineages and numerous eternal lines of Rishis! Oh best of Brahmanas, there’s nothing in this world you don’t know! You also know many fascinating stories about humans, snakes, and Rakshasas; about gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I now want to hear from you, oh best of Brahmanas, why Kuvalaswa—that unbeatable king from Ikshavaku’s lineage—changed his name to Dhundhumara. Oh you best of Bhrigu’s line, I want to know in detail why the intelligent Kuvalaswa underwent such a name change!’”
Vaisampayana continued, “Thus addressed by Yudhishthira, the great Muni Markandeya, O Bharata, then began the history of Dhundhumara!”
Vaisampayana continued, “So, after being addressed by Yudhishthira, the great sage Markandeya, O Bharata, began the story of Dhundhumara!”
Markandeya said, ‘O royal Yudhishthira, listen to me, I will tell thee all! The story of Dhundhumara is a moral one. Listen to it then! Listen now, O king, to the story of how the royal Kuvalaswa of Ikshvaku’s race came to be known as Dhundhumara. O son, O Bharata, there was a celebrated Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his hermitage in a delightful wilderness. And, O great king, the Rishi Utanka underwent ascetic austerities of the severest kind and the lord Utanka underwent those penances for numberless years with the object of obtaining the favours of Vishnu, and gratified with his penances that illustrious Lord presented himself before Utanka. And beholding the Deity, the Rishi in all humility began to gratify him with many hymns, and Utanka said, ‘O thou of great effulgence all creatures with the gods, Asuras and human beings, all things that are mobile or immobile, even Brahma himself, the Vedas, and all things that are capable of being known, have, O lord, been created by thee! The firmament is thy head, O god, and the sun and the moon are thy eyes! And, O Unfading One, the winds are thy breath and fire thy energy! The directions of the horizon constitute thy arms and the great ocean thy stomach! And, O god, the hills and mountains constitute thy thigh and the sky thy hips, O slayer of Madhu! The earth constitutes thy feet, and the plants the bristles on thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the gods, the Asuras and the great Snakes all wait upon thee with humility, adoring thee with various hymns! O Lord of the Universe, created things are pervaded by thee. The great Rishis of high energy and ever plunged in ascetic meditation, always adore thee. When thou art gratified, the universe is in peace. And when thou art angry, terror pervadeth every soul. Thou art, O Lord, the great dispeller of all terrors and thou art the One Supreme Male Being! Thou art the cause of happiness of both gods and human beings! And, O Lord, by three steps of thine thou didst cover the three worlds! And it was by thee that the Asuras in the height of their power were destroyed! It is owing to thy prowess, O God, that the celestials obtained peace and happiness and, O thou of great effulgence, it was the anger that destroyed hundred great Daitya chiefs. Thou art the Creator and destroyer of all creatures in the world. It is by adoring thee that the gods have obtained happiness. It was thus, O Yudhishthira, that the high-souled Utanka praised the Lord of the senses. And Vishnu, therefore, said unto Utanka, ‘I am gratified with thee. Ask thou the boon that thou desirest.’ And Utanka said, ‘This indeed hath, been a great boon to me, in that I have been able to behold Hari, that eternal Being, that divine Creator, that Lord of the universe!” Thus addressed Vishnu said, ‘I am gratified with this absence of all desires on thy pail and with thy devotion, O thou best of men! But, O Brahmanas, O regenerate one, thou shouldst of a certainty accept some boon from me! Thus requested by Hari to accept a boon Utanka then, O thou best of Bharatas, with joined hands begged a boon saying, ‘O illustrious one, O thou of eyes like lotus leaves, if thou hast been gratified with me, then let my heart always rest on virtue, truth, and self-content. And, O Lord, let my heart always turn to thee in devotion.’ And hearing these words of Utanka, the holy one said, ‘O regenerate one, all this shall happen to thee through my grace. And there will also appear in thee a yoga power endued with which thou shalt achieve a great thing for the dwellers of Heaven, as also for the triple world. Even now a great Asura of the name of Dhundhu is undergoing ascetic penances of fierce austerity with the object of destroying the triple world. Hear now as to who will slay that Asura. O son, there will appear a king of invincible energy and great prowess and he will be born in the race of Ikshvaku and will be known by the name of Vrihadaswa who will have a son of the name of Kuvalaswa endued with great holiness and self-control and celebrity. And that best of kings will be furnished with yoga power springing from me and urged and commended by thee, O regenerate Rishi, that king will be the slayer of the Asura Dhundhu.’ And having said these words unto that Brahmana, Vishnu disappeared there and then.”
Markandeya said, “O royal Yudhishthira, listen to me, I will tell you everything! The story of Dhundhumara is a moral one. Pay attention now, O king, to how the royal Kuvalaswa of Ikshvaku’s lineage came to be known as Dhundhumara. O son, O Bharata, there was a celebrated sage named Utanka, and, O you of the Kuru lineage, Utanka had his hermitage in a beautiful wilderness. And, O great king, the sage Utanka performed severe ascetic austerities for countless years to gain the favors of Vishnu, and pleased with his penances, that illustrious Lord appeared before Utanka. Upon seeing the Deity, the sage humbly began to praise him with many hymns, and Utanka said, ‘O you of great brilliance, all creatures, including gods, Asuras, and humans, everything that moves or is immobile, even Brahma himself, the Vedas, and all that can be known, have, O lord, been created by you! The sky is your head, O god, and the sun and the moon are your eyes! And, O Everlasting One, the winds are your breath and fire your energy! The directions of the horizon are your arms and the vast ocean your stomach! And, O god, the hills and mountains are your thighs and the sky your hips, O slayer of Madhu! The earth is your feet, and the plants are the bristles on your body. And, O lord, Indra, Soma, Agni, Varuna, indeed all the gods, Asuras, and great Serpents all serve you with humility, adoring you with various hymns! O Lord of the Universe, created things are pervaded by you. The great sages of high energy, ever immersed in ascetic meditation, always worship you. When you are pleased, the universe is at peace. And when you are angry, fear spreads through every soul. You are, O Lord, the great dispeller of all fears and the One Supreme Being! You are the source of happiness for both gods and humans! And, O Lord, with your three strides, you covered the three worlds! It was through you that the Asuras at the height of their power were defeated! It is owing to your strength, O God, that the celestials found peace and happiness, and, O you of great radiance, it was your anger that destroyed hundreds of great Daitya chiefs. You are the Creator and destroyer of all beings in the world. It is by worshiping you that the gods have achieved happiness. This is how, O Yudhishthira, the noble Utanka praised the Lord of the senses. And Vishnu then said to Utanka, ‘I am pleased with you. Ask for any boon that you desire.’ Utanka replied, ‘This has already been a great blessing for me, in that I have been able to see Hari, that eternal Being, that divine Creator, that Lord of the universe!’ Thus addressed, Vishnu said, ‘I am pleased with your lack of all desires and with your devotion, O you best of men! But, O Brahmana, O noble one, you should certainly accept some boon from me!’ In response to Hari’s request to accept a boon, Utanka then, O you best of Bharatas, with joined hands, asked for a boon saying, ‘O illustrious one, O you with eyes like lotus petals, if you are pleased with me, then let my heart always be focused on virtue, truth, and self-content. And, O Lord, let my heart always turn to you in devotion.’ Upon hearing these words from Utanka, the holy one said, ‘O noble one, all this shall happen to you by my grace. And a power of yoga will also manifest in you, with which you will achieve great things for the inhabitants of Heaven and for the three worlds. Right now, a great Asura named Dhundhu is practicing severe austerities with the intent to destroy the three worlds. Listen now to who will slay that Asura. O son, there will come a king of unmatched strength and great prowess who will be born in Ikshvaku’s lineage and will be known as Vrihadaswa. He will have a son named Kuvalaswa, endowed with great holiness, self-control, and fame. And that best of kings will be endowed with yoga power from me, and urged and supported by you, O noble sage, that king will be the slayer of the Asura Dhundhu.’ And having said these words to that Brahmana, Vishnu vanished right then.”
SECTION CCI
Markandeya said, “O king, after the death of Ikshvaku, a highly virtuous king of the name of Sasada, ascending the throne of Ayodhya ruled this earth. And from Sasada was descended Kakutstha of great energy. And Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was by this Sravastha that the city called Sravasthi was built and from Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa and Kuvalaswa had twentyone thousand sons and all these sons were fierce and powerful and skilled in learning. And Kuvalaswa excelled his father in every quality. And when the time came, his father Vrihadaswa installed him—the brave and highly virtuous Kuvalaswa—on the throne. And having thus made over the royal dignity to his son, that slayer of foes—king Vrihadaswa of great intelligence—retired into the woods for asceticism.”
Markandeya said, “O king, after Ikshvaku died, a very virtuous king named Sasada took the throne of Ayodhya and ruled this land. From Sasada came Kakutstha, who was very powerful. Kakutstha had a son named Anenas. Anenas had a son named Prithu, and Prithu had a son named Viswagaswa. From Viswagaswa came Adri, and from Adri came Yuvanaswa. From Yuvanaswa came Sravastha, and it was Sravastha who built the city called Sravasthi. From Sravastha came Vrihadaswa, and from Vrihadaswa came Kuvalaswa, who had twenty-one thousand sons, all of whom were fierce, powerful, and skilled in learning. Kuvalaswa surpassed his father in every quality. When the time came, his father Vrihadaswa installed him—the brave and highly virtuous Kuvalaswa—on the throne. After making his son the king, the wise king Vrihadaswa retired to the forest for ascetic practices.”
“Markandeya continued, ‘O king, when the royal sage Vrihadaswa was about to retire into the woods, that best of Brahmanas, Utanka heard of it. And Utanka who was possessed of great energy and immeasurable soul, approached that foremost of all wielders of weapons and best of men. And approaching him, the Rishis began to persuade him to give up asceticism. And Utanka said, ‘O king, to protect (the people) is thy duty. It behoveth thee to do that duty of thine. Let us be free from all anxiety through thy grace. Possessed as thou art of a great soul, protected by thee, the earth will be freed from all dangers. Therefore, it behoveth thee, not to retire into the woods. Great merit attaches to the act of protecting people in this world. Such merit can never be acquired in the woods. Let not thy heart, therefore, turn to this course. The merit, great king, that was acquired in days of old by great royal sages by protecting their subjects was so great that nothing equal to it could be seen. The king should always protect his subjects. It behoveth thee, therefore, to protect thy people. O lord of the earth, I cannot (at present) perform my ascetic devotions peacefully. Close to my asylum there is a sea of sands known by the name of Ujjalaka. And it occupies a level country and is without any water. And it extends many yojanas in length and breadth and in that desert dwells a chief of the Danavas called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and is fierce and terrible and possessed of great prowess. And endued with immeasurable energy, that Danava, O king, dwelleth under the ground, and, O king, it behoveth thee to retire into the woods, having first slain that Asura. That Asura is now lying still in the observance of an ascetic penance of great austerity and, O king, the object he hath in view is sovereignty over the celestials as also of the three worlds. And, O king, having, obtained a boon from the Grandsire of all creatures, that Asura hath become incapable of being slain by the gods and Daityas and Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou and let not thy heart turn to any other course. By slaying him thou wilt without doubt, achieve a great thing and thou wilt also obtain eternal and undying fame. And O king, when at the end of every year that wicked Asura lying covered with sands, wakes up and begins to breathe, then the whole earth with her mountains, forests and woods begins to tremble. And his breath raiseth up clouds of sands, and shroudeth the very sun, and for seven days continually the earth tremble all over, and sparks and flames of fire mixed with smoke spread far around and for all this, O king, I cannot rest in peace in my asylum. Slay thou him, O king, for the good of the world. Indeed, when that Asura is slain the triple world will be in peace and happiness. That thou art competent, O king, to slay that Asura, I fully believe. Thy energy will be enhanced by Vishnu with the addition of his own. In days of old, O king, Vishnu gave this boon that the king who should slay this fierce and great Asura would be pervaded by the invincible energy of Vishnu himself. Bearing that invincible Vaishnava energy in thyself, slay thou, O great king, that Daitya of fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king, that is endued with small energy himself will be capable of consuming him, even if he were to strive for a hundred years.’”
“Markandeya continued, ‘Oh king, when the royal sage Vrihadaswa was about to retreat into the woods, the greatest of Brahmanas, Utanka, heard about it. Utanka, who was full of energy and had an incredible spirit, approached that top warrior and best of men. As he got close, the Rishis began to convince him to give up his ascetic lifestyle. Utanka said, ‘Oh king, protecting your people is your duty. You must carry out that responsibility. Let us be free from all worries through your grace. With your great spirit, the earth will be safe under your protection. Therefore, you should not withdraw to the woods. There is immense merit in protecting people in this world. Such merit cannot be gained in the woods. Do not let your heart turn to this choice. The incredible merit that was earned long ago by great royal sages through protecting their subjects was unmatched. A king should always safeguard his subjects. So, it is your duty, therefore, to protect your people. Oh lord of the earth, I cannot perform my ascetic practices peacefully at this moment. Near my sanctuary, there is a vast sea of sand called Ujjalaka. It spreads over flat land and has no water. It stretches for many yojanas in length and width, and in that desert lives a chief among Danavas named Dhundhu. Dhundhu is the son of Madhu and Kaitabha, fierce and terrible, and incredibly powerful. This Danava, oh king, dwells underground, and you should retreat into the woods only after defeating that Asura. That Asura is currently lying still in great ascetic penance, and his aim is sovereignty over the celestials and the three worlds. And, oh king, having received a boon from the Grandfather of all creatures, that Asura has become invulnerable to the gods, Daityas, Rakshasas, and Gandharvas. Slay him, oh king, and you will be blessed; do not let your heart choose another path. By defeating him, you will undoubtedly accomplish something great and gain eternal and unending fame. And, oh king, at the end of each year when that wicked Asura, covered with sand, awakens and begins to breathe, the entire earth — with its mountains, forests, and woods — trembles. His breath creates clouds of sand that obscure the very sun, and for seven straight days, the earth shakes; sparks and flames mixed with smoke spread far and wide, making it impossible, oh king, for me to find peace in my sanctuary. Kill him, oh king, for the good of the world. Indeed, when that Asura is slain, the triple world will experience peace and happiness. I fully believe that you have the ability, oh king, to defeat that Asura. Your energy will be amplified by Vishnu, adding to your own. Long ago, oh king, Vishnu granted the boon that whoever slays this fierce and powerful Asura would be empowered by the unbeatable energy of Vishnu himself. With that invincible Vaishnava energy within you, defeat, oh great king, that fierce Daitya. Given Dhundhu's immense energy, no one with little energy will be capable of overcoming him, even if they strive for a hundred years.’”
SECTION CCII
“Markandeya said, ‘Thus addressed by Utanka, that unvanquished royal sage, with joined hands, O thou foremost of the Kuru race, replied unto Utanka, saying, ‘This visit of thine, O Brahmana, will not be in vain. This my son, O holy one, known by the name of Kuvalaswa is endued with steadiness and activity. In prowess also he is unequalled on earth. Without doubt he will accomplish all this that is agreeable to thee, aided by all his brave sons endued with arms like unto iron maces. Give me leave to retire, O Brahmana, for I have now given up my weapons.’ Thus addressed by the king, that Muni of immeasurable energy replied unto him, saying, ‘So be it.” And the royal sage Vrihadaswa then, having commended his son to obey the behest of the high-souled Utanka saying, ‘Let it be done by thee,’ himself retired into an excellent forest.’
“Markandeya said, ‘After being addressed by Utanka, that undefeated royal sage, with hands together, O you foremost of the Kuru lineage, replied to Utanka, saying, ‘Your visit, O Brahmana, will not be in vain. My son, O holy one, known as Kuvalaswa, is steady and active. In strength, he is unmatched on earth. Without a doubt, he will achieve everything you desire, supported by all his brave sons armed with weapons like iron maces. Please allow me to withdraw, O Brahmana, for I have now laid down my weapons.’ After the king said this, the Muni of boundless energy replied, saying, ‘So be it.’ Then the royal sage Vrihadaswa, having instructed his son to follow the command of the noble Utanka by saying, ‘Let it be done by you,’ himself withdrew into a beautiful forest.’”
“Yudhishthira said, ‘O holy one, O thou possessed of the wealth of asceticism, who was this Daitya of great energy? Whose son and whose grandson was he? I desire to know all this; O thou possessed of the wealth of asceticism I never heard of this mighty Daitya before. I desire to know all this truly, O holy one, and with all particulars in detail, O thou of great wisdom and ascetic wealth!’
“Yudhishthira said, ‘O holy one, you who are rich in asceticism, who was this powerful Daitya? Whose son and grandson was he? I want to know all of this; I have never heard of this mighty Daitya before. I truly want to know all the details, O wise one, and with all particulars you possess!’”
“Markandeya said, ‘O monarch, know everything as it happened, O ruler of men, as I narrate the particulars truly, O thou of great wisdom! When the world became one broad expanse of water and creatures mobile and immobile were destroyed, when, O bull of the Bharata race, the entire creation came to its end. He who is the Source and Creator of the Universe, viz., the Eternal and unfading Vishnu, He who is called by Munis crowned with ascetic success as the Supreme Lord of the Universe, that Being of great holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha of immeasurable energy, and the Creator of the Universe, that highly-blessed and holy Hari, knowing no deterioration, lay on the hood of that Snake encircling the whole Earth and as the Deity lay asleep on that bed, a lotus, endued with great beauty and effulgence equal unto that of the Sun, sprang from his navel. And from that lotus possessed of effulgence like unto the Sun’s, sprang the Grandsire Brahma, that lord of the worlds who is the four Vedas, who hath four forms and four faces, who is invincible in consequence of his own energy and who is endued with mighty strength and great prowess and as the Lord Hari of wondrous frame, possessed of great lustre and decked with a crown and the Kaustubha gem and attired in purple silk, lay stretched for many a yojana on that excellent bed furnished by the hood of the snake itself extending far and wide, blazing, O king, in his beauty and the lustre of his own body like a thousand Suns concentrated in one mass. He was beheld some time after by two Danavas of great prowess named Madhu and Kaitabha and beholding Hari (in that posture) and the Grandsire with eyes like lotus-leaves seated on that lotus, both Madhu and Kaitabha wandered much and they began to terrify and alarm Brahma of immeasurable prowess, and the illustrious Brahma alarmed by their continued exertions trembled on his seat, and at his trembling the stalk of the lotus on which he was seated began to tremble and when the lotus-stalk trembled, Kesava awoke. And awakened from his slumber, Govinda beheld those Danavas of mighty energy, and beholding them the Deity said unto them, ‘Welcome, ye mighty ones! I am gratified with you! Therefore, I will grant you excellent boons!’ And thereupon both those proud and mighty Danavas, O king, laughingly replied unto Hrishikesa, saying, ‘Ask boons of us, O Divine one! O thou that art the Supreme Deity, we are disposed to grant thee a boon. Indeed, we will grant thee a boon! Therefore, ask thou of us anything that cometh to thy mind.’ Thus addressed by them the holy one spoke, ‘Ye brave ones, I will accept a boon from you. There is a boon that I desire. Both of you are possessed of mighty energy. There is no male person like unto any of you. O ye of unbaffled prowess, submit ye to be slain by me. Even that is what I desire to accomplish for the good of the world.’ Hearing these words of the Deity, both Madhu and Kaitabha said, ‘We have never before spoken an untruth; no, not even in jest; what shall we say of other occasions! O thou foremost of male Beings, know that we have ever been firm in truth and morality. In strength, in forms, in beauty, in virtue, in asceticism, in charity, in behaviour, in goodness, in self control, there is no one equal unto either of us. A great danger, O Kesava, hath approached us. Accomplish thou, therefore, what thou hast said. No one can prevail over Time. But, O Lord, there is one thing that we desire to be done by thee. O thou best and foremost of all Deities, thou must slay us at a spot that is absolutely uncovered. And, O thou of excellent eyes, we also desire to become thy sons. This is the boon that we desire, know then, O chief of the gods! Let not that O Deity, be false which thou hadst at first promised to us.’ The Holy One then replied unto them saying, ‘Yes, I will do as ye desire. Everything will be as ye wish!’
Markandeya said, ‘O king, listen to everything as it happened, O ruler of men, as I share the details honestly, O wise one! When the world turned into a vast ocean and both living and non-living creatures were destroyed, when, O strong one of the Bharata lineage, all creation faced its end. He who is the Source and Creator of the Universe, the Eternal and everlasting Vishnu, revered by sages as the Supreme Lord of the Universe, that Being of great holiness, then rested in Yoga sleep on the wide hood of the mighty Snake Sesha. The Creator of the Universe, that highly-blessed and holy Hari, who knows no decay, lay on the hood of that Snake encircling the whole Earth. As the Deity slept on that bed, a lotus, radiating with great beauty and brightness equal to the Sun, emerged from his navel. From that lotus, shining like the Sun, arose the Grandsire Brahma, the lord of the worlds who embodies the four Vedas, possessing four forms and four faces. He is invincible due to his own energy and is endowed with tremendous strength and prowess. While Lord Hari, with a wondrous form, radiating great light, adorned with a crown and the Kaustubha gem, and dressed in purple silk, stretched far and wide on that excellent bed provided by the snake's hood, gleaming, O king, in beauty and radiance like a thousand Suns combined. Later, he was seen by two powerful Danavas named Madhu and Kaitabha. Spotting Hari in that posture and the Grandsire with lotus-like eyes seated on that lotus, both Madhu and Kaitabha roamed around, growing increasingly mighty. They began to scare and disturb Brahma, who, alarmed by their relentless efforts, trembled on his seat. As he trembled, the stalk of the lotus he sat on shook, and when the lotus stem trembled, Kesava awoke. Awakening from his slumber, Govinda saw the fierce Danavas, and upon seeing them, the Deity said to them, ‘Welcome, mighty ones! I am pleased with you! Therefore, I will grant you wonderful boons!’ Then both proud and powerful Danavas responded with laughter to Hrishikesa, saying, ‘Request boons from us, O Divine One! O you who are the Supreme Deity, we are willing to grant you a boon. Indeed, we will grant you a boon! So, ask us anything that comes to your mind.’ Thus addressed, the holy one replied, ‘You brave ones, I will accept a boon from you. There is a boon I desire. Both of you are full of strength. There is no male like either of you. O you of unfaltering might, let yourselves be slain by me. That is what I wish to accomplish for the good of the world.’ Hearing the Deity’s words, both Madhu and Kaitabha replied, ‘We have never spoken untruths; not even in jest; what to say of other times! O you foremost of beings, know that we have always been steadfast in truth and morality. In strength, appearance, beauty, virtue, asceticism, charity, behavior, goodness, and self-control, none match either of us. A great danger has come upon us, O Kesava. Therefore, fulfill what you have declared. No one can overcome Time. But, O Lord, there is one thing we desire from you. O you best of all Deities, you must slay us in a place that is completely open. And, O you of beautiful eyes, we also desire to become your sons. This is the boon we seek, so know, O chief of the gods! Let not that promise, O Deity, be false which you initially made to us.’ The Holy One then responded, ‘Yes, I will grant your wish. Everything will be as you desire!’
“Markandeya continued, ‘Then Govinda began to reflect but uncovered space found he none and when he could not discover any spot that was uncovered on earth or in the sky, that foremost Deity then beheld his thighs to be absolutely uncovered. And there, O king, the illustrious Deity cut off the heads of Madhu and Kaitabha with his keenedged discus!’”
“Markandeya continued, ‘Then Govinda started to think but found no empty space anywhere. When he couldn’t find any spot that was uncovered on the ground or in the sky, that supreme Deity then noticed that his thighs were completely bare. And there, O king, the great Deity used his sharp discus to behead Madhu and Kaitabha!’”
SECTION CCIII
“Markandeya said, ‘The illustrious Dhundhu, O king, was the son of Madhu and Kaitabha, and possessed of great energy and prowess, he underwent ascetic penances of great austerity and he stood erect on one leg and reduced his body to a mass of only veins and arteries, and Brahma, gratified with him, gave him a boon. And the boon he had asked of the lord Prajapati was in these words, ‘Let no one among the gods, the Danavas, the Rakshas, the Snakes, the Gandharvas and the Rakshasas be capable of slaying me. Even this is the boon that I ask of thee.’ And the Grandsire replied unto him saying, ‘Let it be as thou wishest. Go thy way.’ And thus addressed by the Grandsire, the Danava placed the feet of the Deity on his head and having thus touched with reverence the Deity’s feet he went away and possessed of mighty energy and prowess. Dhundhu, having obtained the boon hastily approached Vishnu remembering the death of his father at the hands of that Deity, and the wrathful Dhundhu having vanquished the gods with the Gandharvas began to distress all the celestials with Vishnu at their head. And at last O bull of the Bharata race, that wicked souled Asura arriving at a sea of sands known by the name of Ujjalaka, began to distress to the utmost of his might the asylum of Utanka. And endued with fierce energy, Dhundhu, the son of Madhu and Kaitabha, lay in his subterranean cave underneath the sands in the observance of fierce ascetic and severe austerities with the object of destroying the triple world, and while the Asura lay breathing near the asylum of Utanka that Rishi possessed of the splendour of fire, king Kualaswa with his troops, accompanied by the Brahmana Utanka, as also by all his sons set out for that region, O bull of the Bharata race! And after that grinder of foes, the royal Kuvalaswa, had set out, accompanied by his twenty-one thousand sons all of whom were exceedingly powerful, the illustrious Lord Vishnu filled him with his own energy at the command of Utanka and impelled by the desire of benefiting the triple world and while that invincible hero was proceeding on his way and loud voice was heard in the sky repeating the words, ‘This fortunate and unslayable one will become the destroyer of Dhundhu to-day.’ And the gods began to shower upon him celestial flowers. And the celestial kettle drums began to sound their music although none played upon them. And during the march of that wise one, cool breezes began to blow and the chief of the celestials poured gentle showers wetting the dust on the roads and, O Yudhishthira, the cars of the celestials could be seen high over the spot where the mighty Asura Dhundhu was. The gods and Gandharvas and great Rishis urged by curiosity, came there to behold the encounter between Dhundhu and Kuvalaswa and, O thou of the Kuru race, filled by Narayana with his own energy, king Kuvalaswa, aided by his sons, soon surrounded that sea of sands and the king ordered that wilderness to be excavated and after the king’s sons had excavated that sea of sands for seven days, they could see the mighty Asura Dhundhu. And, O bull of the Bharata race, the huge body of that Asura lay within those sands, effulgent in its own energy like the Sun himself. And Dhundhu, O king, was lying covering the western region of the desert and surrounded on all sides by the sons of Kuvalaswa, the Danava was assaulted with sharp-pointed shafts and maces and heavy and short clubs and axes and clubs, with iron spikes and darts and bright and keen-edged swords, and thus assaulted, the mighty Danava rose from his recumbent posture in wrath. And enraged, the Asura began to swallow those various weapons that were hurled at him and he vomited from his mouth fiery flames like unto those of the fire called Samvarta that appeareth at the end of the Yuga and by those flames of his, the Asura consumed all the sons of the king and, O tiger among men, like the Lord Kapila of old consuming the sons of king Sagara, the infuriated Asura overwhelming the triple world with the flames vomited from his mouth, achieved that wonderful feat in a moment. And, O thou best of the Bharatas, when all those sons of king Kuvalaswa were consumed by the fire emitted by the Asura in wrath, the monarch, possessed as he was of mighty energy, then approached the Danava who, like unto a second Kumbhakarna of mighty energy, had come to the encounter after waking from his slumbers. From the body of the king, O monarch, then began to flow a mighty and copious stream of water and that stream soon extinguished, O king, the fiery flames emitted by the Asura. And, O great king, the royal Kuvalaswa, filled with Yoga force, having extinguished those flames by the water that issued from his body, consumed that Daitya of wicked prowess with the celebrated weapon called Brahma for relieving the triple world of its fears, and the royal sage Kuvalaswa, having consumed that great Asura, that foe of the celestials and slayer of all enemies, by means of that weapon became like unto a second chief of the triple world and the high-souled king Kuvalaswa having slain the the Asura Dhundhu, became from that time known by the name of Dhundhumara and from that time he came to be regarded as invincible in battle, and the gods and the great Rishis who had come to witness that encounter were so far gratified with him that they addressed him saying, ‘Ask thou a boon of us!’ And thus solicited by the gods, the king bowed to them and filled with joy, the king said unto them, with joined hands these words, ‘Let me be always able to give wealth unto superior Brahmanas! Let me be invincible as regards all foes! Let there be friendship between myself and Vishnu! Let me have no ill-feeling towards any creature! Let my heart always turn to virtue! And let me (finally) dwell in heaven for ever!’ And the gods and the Rishis and Utanka, hearing this were exceedingly gratified and all of them said, ‘Let it be as thou wishest!’ And, O king, having also blessed him with many other speeches, the gods and the great Rishis then went away to their respective abodes. And, O Yudhishthira, after the slaughter of all his sons, king Kuvalaswa had still three sons left, and, O thou of the Bharata race, they were called Dridaswa and Kapilaswa and Chandraswa. It is from them, O king, that the illustrious line of kings belonging to Ikshvaku’s race, all possessed of immeasurable prowess, hath sprung.
“Markandeya said, ‘The renowned Dhundhu, O king, was the son of Madhu and Kaitabha. He was full of energy and strength and underwent severe ascetic penances, standing on one leg until his body became just veins and arteries. Brahma, pleased with him, granted him a boon. The boon he asked from Prajapati was, ‘Let no one among the gods, Danavas, Rakshas, Snakes, Gandharvas, or Rakshasas be able to kill me.’ And the Grandsire replied, ‘It shall be as you wish. Go your way.’ Addressed by the Grandsire, the Danava placed the Deity’s feet on his head and, showing reverence, he left, filled with great energy and strength. Dhundhu, after receiving the boon, quickly approached Vishnu, remembering how his father had died at the hands of that Deity. Angered, Dhundhu defeated the gods and Gandharvas and began to torment all the celestials, with Vishnu at the forefront. Eventually, O bull of the Bharata race, that wicked Asura arrived at a sandy sea called Ujjalaka, where he began to severely trouble the asylum of Utanka. Endowed with fierce energy, Dhundhu, the son of Madhu and Kaitabha, lay in his subterranean cave beneath the sands, engaged in intense meditation with the intent of destroying the triple world. While the Asura lay nearby, the sage possessed of the brilliance of fire, King Kualaswa, with his troops and accompanied by the Brahmana Utanka and all his sons, set out for that region, O bull of the Bharata race! After the enemy grinder, King Kuvalaswa, started out with his 21,000 very powerful sons, the illustrious Lord Vishnu filled him with his energy at Utanka’s command. Driven by the wish to benefit the triple world, while that invincible hero proceeded on his way, a loud voice echoed in the sky repeating, ‘This fortunate and unslayable one will destroy Dhundhu today.’ The gods began to shower celestial flowers upon him, and celestial kettle drums sounded music without anyone playing them. As that wise leader marched, cool breezes blew, and the chief of the celestials showered gentle rain, wetting the dusty roads. O Yudhishthira, the celestial chariots could be seen high above where the mighty Asura Dhundhu was. The gods, Gandharvas, and great Rishis, driven by curiosity, came to witness the encounter between Dhundhu and Kuvalaswa. O thou of the Kuru race, filled by Narayana with his energy, King Kuvalaswa, aided by his sons, soon surrounded that sandy sea. The king ordered the wilderness to be excavated, and after his sons had dug through the sands for seven days, they finally saw the mighty Asura Dhundhu. O bull of the Bharata race, the enormous body of that Asura lay within that sand, glowing with its own energy like the Sun. Dhundhu, O king, lay covering the western region of the desert, surrounded by Kuvalaswa’s sons, and was attacked with sharp arrows, maces, heavy clubs, axes, clubs with iron spikes, darts, and keen-edged swords. Assaulted like this, the mighty Danava rose in anger. Enraged, the Asura began swallowing the weapons hurled at him and vomited fiery flames from his mouth like those from the fire called Samvarta that appears at the end of the Yuga. With those flames, the Asura engulfed all of the king's sons. O tiger among men, like Lord Kapila of old consuming the sons of King Sagara, the infuriated Asura cast flames from his mouth upon the triple world, achieving that extraordinary act in an instant. O thou best of the Bharatas, when all of King Kuvalaswa’s sons were consumed by the fire emitted by the Asura in anger, the mighty monarch approached the Danava, who, like a second Kumbhakarna, awakened from his slumber for battle. From the king's body, O monarch, a powerful stream of water began to flow, soon extinguishing the fiery flames emitted by the Asura. O great king, royal Kuvalaswa, filled with potent energy, having subdued those flames with the water from his body, vanquished that wicked Daitya with the famous weapon known as Brahma, ridding the triple world of its fears. The royal sage Kuvalaswa, after defeating that mighty Asura, the enemy of the celestials and slayer of foes, became like a second chief of the triple world. High-souled King Kuvalaswa, having slain the Asura Dhundhu, earned the name Dhundhumara and was deemed invincible in battle from that time. The gods and great Rishis who had come to witness that battle were so pleased with him that they said, ‘Ask us for a boon!’ Thus solicited by the gods, the king bowed to them and joyfully said, with joined hands, ‘May I always be able to give wealth to superior Brahmanas! May I be invincible against all foes! May there be friendship between me and Vishnu! May I harbor no ill-feelings towards any creature! May my heart always be inclined towards virtue! And may I dwell in heaven forever!’ Hearing this, the gods, Rishis, and Utanka were exceedingly pleased and replied, ‘Let it be as you wish!’ O king, after blessing him with many other words, the gods and great Rishis then returned to their respective abodes. And, O Yudhishthira, after the loss of all his sons, King Kuvalaswa still had three sons remaining, known as Dridaswa, Kapilaswa, and Chandraswa. From them, O king, sprang the illustrious line of kings belonging to Ikshvaku’s race, all possessing immense prowess.’
“It was thus, O best of king, that that great Daitya of the name Dhundhu, the son of Madhu and Kaitabha was slain by Kuvalaswa and it was for this also that king came to be called by the name of Dhundhumara. And indeed, the name he assumed was no empty one but was literally true.
“It was like this, O greatest king, that the great demon named Dhundhu, the son of Madhu and Kaitabha, was killed by Kuvalaswa, and that’s why the king came to be known as Dhundhumara. And truly, the name he took was not just for show but was completely accurate.”
“I have now told thee all that thou hadst asked me, viz., all about that person in consequence of whose act the story of Dhundhu’s death hath become famous. He that listeneth to this holy history connected with the glory of Vishnu, becometh virtuous and obtaineth children. By listening to this story on particular lunations, one becometh blessed with long life and great good fortune. And freed from every anxiety one ceaseth to have any fear of diseases.”
“I have now shared everything you asked about, specifically, all the details about the person whose actions made the story of Dhundhu’s death famous. Those who listen to this sacred tale linked to the glory of Vishnu become virtuous and are blessed with children. By listening to this story on certain moon phases, one is granted a long life and great fortune. And freed from all worries, one no longer fears diseases.”
SECTION CCIV
Vaisampayana said, “O thou foremost of the Bharata race, king Yudhisthira then asked the illustrious Markandeya a difficult question about morality, saying, ‘I desire to hear, O holy one, about the high and excellent virtue of women. I desire to hear from thee, O Brahmana, discourse about the subtle truths of morality. O regenerate Rishi, O best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the mother, the preceptor—these and other objects ordained by the gods, appear to us as Deities embodied! All these that are reverend ones are worthy of our best regard. So also is the woman who adoreth one lord. The worship that chaste wives offer unto their husbands appeareth to me to be fraught with great difficulty. O adorable one, it behoveth thee to discourse to us of the high and excellent virtue of chaste wives—of wives who restraining all their senses and keeping their hearts under complete control regard their husbands as veritable gods. O holy and adorable one, all this appears to me to be exceedingly difficult of accomplishment. O regenerate one, the worship that sons offer to their mothers and fathers and that wives offer to their husbands, both seem to me to be highly difficult. I do not behold anything that is more difficult than the severe virtue of chaste women. O Brahmana, the duties that women of good behaviour discharge with care and the conduct that is pursued by good sons towards their fathers and mothers appear to me to be most difficult of performance. Those women that are each devoted to but one lord, they that always speak the truth, they that undergo a period of gestation for full ten months—there is nothing, O Brahmana, that is more difficult than that is done by these. O worshipful one, women bring forth their offspring with great hazard to themselves and great pain and rear their children, O bull among Brahmanas, with great affection! Those persons also who being always engaged in acts of cruelty and there by incurring general hatred, succeed yet in doing their duties accomplish what, in my opinion, is exceedingly difficult. O regenerate one, tell me the truths of the duties of the Kshatriya order. It is difficult, O twice-born one, for those high-souled ones to acquire virtue who by the duties of their order are obliged to do what is cruel. O holy one, thou art capable of answering all questions; I desire to hear thee discourse on all this. O thou foremost of Bhrigu’s race, I desire to listen to all this, waiting respectfully on thee, O thou of excellent vows!’
Vaisampayana said, “O you who are the elite of the Bharata lineage, King Yudhisthira then posed a challenging question about morality to the esteemed Markandeya, saying, ‘I want to learn, O holy one, about the great and admirable virtues of women. I wish to hear you, O Brahmana, discuss the subtle truths of morality. O revered sage, O best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the mother, the teacher—these and other beings ordained by the gods appear to us as embodied deities! All these respected figures deserve our utmost regard. So too does the woman who worships a single lord. The devotion that chaste wives show to their husbands seems to me to be filled with great challenges. O venerable one, it would be fitting for you to explain to us the high and excellent virtue of chaste wives—wives who, controlling all their senses and fully managing their emotions, regard their husbands as true gods. O holy and revered one, all of this seems exceedingly hard to achieve. O enlightened one, the devotion that sons show to their mothers and fathers and that wives show to their husbands both seem to me highly difficult. I see nothing more challenging than the rigorous virtue of chaste women. O Brahmana, the responsibilities that well-behaved women fulfill with care and the actions that good sons take towards their mothers and fathers appear to be the most difficult. Those women devoted to just one lord, who always tell the truth, and who bear children for a full ten months—nothing, O Brahmana, seems more difficult than what they do. O worshipful one, women give birth with significant risk to themselves and immense pain and raise their children, O great among Brahmanas, with deep affection! Those who are always engaged in cruel acts and earn general hate yet still manage to fulfill their duties accomplish what, in my view, is extraordinarily difficult. O enlightened one, tell me the truths about the duties of the Kshatriya class. It is hard, O twice-born one, for those noble souls to gain virtue when their duties force them to act cruelly. O holy one, you have the ability to answer all questions; I want to hear you speak on all of this. O you who are foremost among Bhrigu's descendants, I wish to listen to all of this, respectfully awaiting your insights, O you of excellent vows!’
“Markandeya said, ‘O thou foremost of the Bharata race, I will discourse to thee on all this truly, however difficult of answer thy question may be. Listen to me, therefore, as I speak unto thee. Some regard the mother as superior and some the father. The mother, however, that bringeth forth and some the father. The mother, however, that bringeth forth and reareth up offspring what is more difficult. Fathers also, by ascetic penances by worship of the gods, by adorations addressed to them, by bearing cold and heat, by incantations and other means desire to have children. And having by these painful expedients obtained children that are so difficult of acquisition, they then, O hero, are always anxious about the future of their sons and, O Bharata, both the father and the mother desire to see in their sons fame and achievements and prosperity and offspring and virtue. That son is virtuous who realises these hopes of his parents. And, O great king, that son with whom the father and the mother are gratified, achieveth eternal fame and eternal virtue both here and thereafter. As regards women again, neither sacrifice nor sraddhas, nor fasts are of any efficacy. By serving their husbands only they can win heaven. O king, O Yudhishthira, remembering this alone, listen thou with attention to the duties of chaste women.”
“Markandeya said, ‘O you who are the best of the Bharata line, I will explain all this to you truthfully, no matter how tough your question may be. So, pay attention as I speak. Some people consider the mother to be superior, while others think it's the father. However, the mother is the one who gives birth and raises the children, which is a more challenging task. Fathers, too, through ascetic practices, worship of the gods, prayers, enduring cold and heat, and various rites, seek to have children. After going through these difficult efforts to have children who are hard to come by, they are then, O hero, always worried about their sons' futures. O Bharata, both the mother and father hope to see fame, achievements, prosperity, descendants, and virtue in their sons. A son is deemed virtuous when he fulfills these hopes of his parents. And, O great king, a son who satisfies both the father and mother gains everlasting fame and virtue here and beyond. As for women, neither sacrifices, sraddhas, nor fasting are effective. They can only attain heaven by serving their husbands. O king, O Yudhishthira, keep this in mind and listen carefully to the responsibilities of virtuous women.’”
SECTION CCV
“Markandeya said, ‘There was, O Bharata, a virtuous ascetic of the name of Kausika and endued with wealth of asceticism and devoted to the study of the Vedas, he was a very superior Brahmana and that best of Brahmanas studied all the Vedas with the Angas and the Upanishadas and one day he was reciting the Vedas at the foot of a tree and at that time there sat on the top of that tree a female crane and that she-crane happened at that time to befoul the Brahmana’s body and beholding that crane the Brahmana became very angry and thought of doing her an injury and as the Brahmana cast his angry glances upon the crane and thought also of doing her an injury, she fell down on the ground and beholding the crane thus fallen from the tree and insensible in death, the Brahmana was much moved by pity and the regenerate one began to lament for the dead crane saying, ‘Alas, I have done a bad deed, urged by anger and malice!’
“Markandeya said, ‘There was, O Bharata, a virtuous ascetic named Kausika, rich in ascetic practices and dedicated to studying the Vedas. He was an exceptional Brahmana and the best among them, having studied all the Vedas along with the Angas and the Upanishads. One day, while he was reciting the Vedas at the foot of a tree, a female crane perched on top of that tree accidentally soiled the Brahmana’s body. Seeing the crane, the Brahmana became very angry and thought of harming her. As he cast his furious glances at the crane and contemplated her harm, she fell to the ground. When he saw the crane lying there, lifeless, he was overcome with pity and, feeling remorse for the dead crane, he lamented, ‘Alas, I've committed a terrible act, driven by anger and spite!’”
“Markandeya continued, ‘Having repeated these words many times, that learned Brahmana entered a village for procuring alms. And, O bull of the Bharata race, in course of his eleemosynary round among the houses of persons of good lineage, the Brahmana entered one such house that he knew from before. And as he entered the house, he said, ‘Give’. And he was answered by a female with the word, ‘Stay’. And while the housewife was engaged, O king, in cleaning the vessel from which alms are given, her husband, O thou best of the Bharatas, suddenly entered the house, very much afflicted with hunger. The chaste housewife beheld her husband and disregarding the Brahmana, gave her lord water to wash his feet and face and also a seat and after that the black-eyed lady, placing before her lord savoury food and drink, humbly stood beside him desirous of attending to all his wants. And, O Yudhishthira, that obedient wife used every day to eat the orts of her husband’s plate and, always conducting herself in obedience to the wishes of the lord, that lady ever regarded her husband, and all her heart’s affections inclined towards her lord. Of various and holy behaviour and skilful in all domestic duties and attentive to all her relatives, she always did what was agreeable and beneficial to her husband and she also, with rapt senses attended to the worship of the gods and the wants of guests and servants and her mother-in-law and father-in-law.
Markandeya continued, “After repeating these words many times, the learned Brahmana entered a village to collect alms. And, O strongest of the Bharata lineage, while he went from house to house of people of good standing, he entered a familiar home. As he stepped inside, he said, ‘Give.’ A woman responded, saying, ‘Wait.’ While the housewife was busy cleaning the vessel for alms, her husband, O best of the Bharatas, suddenly came in, clearly very hungry. The devoted wife saw her husband and, ignoring the Brahmana, provided her lord with water to wash his feet and face, as well as a seat. After that, the dark-eyed lady set out savory food and drink before her husband and stood by him, eager to meet all his needs. And, O Yudhishthira, that dutiful wife would eat only the leftovers from her husband’s plate and always acted in accordance with his wishes, holding him in the highest regard and dedicating all her affection to him. Skilled in various noble behaviors and domestic tasks, she consistently did what was pleasing and beneficial to her husband. She also devotedly attended to worshipping the gods, and met the needs of guests, servants, and her in-laws.
“And while the lady of handsome eyes was still engaged in waiting upon her lord, she beheld that Brahmana waiting for alms and beholding him, she remembered that she had asked him to wait. And remembering all this, she felt abashed. And then that chaste woman possessed of great fame, took something for alms and went out, O thou foremost of the Bharatas, for giving it unto that Brahmana. And when she came before him, the Brahmana said, ‘O best of women, O blessed one, I am surprised at thy conduct! Having requested me to wait saying, ‘Stay’ thou didst not dismiss me!’
“And while the woman with beautiful eyes was still busy attending to her husband, she saw that Brahmana waiting for alms, and it reminded her that she had asked him to wait. Remembering all this, she felt embarrassed. Then that virtuous woman, known for her great reputation, took something to give as alms and went out, O you foremost of the Bharatas, to give it to that Brahmana. When she approached him, the Brahmana said, ‘O finest of women, O blessed one, I’m surprised by your behavior! You asked me to stay, saying, ‘Wait,’ and yet you did not send me away!’”
“Markandeya continued, ‘O lord of men beholding that Brahmana filled with wrath and blazing with his energy, that chaste woman began to conciliate him and said, ‘O learned one, it behoveth thee to forgive me. My husband is my supreme god. He came hungry and tired and was being served and waited upon by me.’ Hearing this, the Brahmana said, ‘With thee Brahmanas are not worthy of superior regard. Exaltest thou thy husband above them? Leading a domestic life, dost thou disregard Brahmanas? Indra himself boweth down unto them, what shall I say of men on earth. Proud woman, dost thou not know it, hast thou never heard it, that the Brahmanas are like fire and may consume the entire earth?’ At these words of that Brahmana the woman answered, ‘I am no she-crane, O regenerate Rishi! O thou that art endued with the wealth of asceticism, cast off this anger of thine. Engaged as thou are, what canst thou do to me with these angry glances of thine? I do not disregard Brahmanas. Endued with great energy of soul, they are like unto the gods themselves. But, O sinless one, this fault of mine it behoveth thee to forgive. I know the energy and high dignity of Brahmanas that are possessed of wisdom. The waters of the ocean have been made brackish and undrinkable by the wrath of the Brahmanas. I know also the energy of Munis of souls under complete control and endued with blazing ascetic merit. The fire of their wrath to this day hath not been extinguished in the forest of Dandaka. It was for his having disregarded the Brahmanas that the great Asura—the wicked and evil-minded Vatapi was digested when he came in contact with Agastya. It hath been heard by us that the powers and merits of high-souled Brahmanas are great. But, O Brahmana, as regenerate ones of high souls are great in wrath, so are they equally great in forgiveness. Therefore, O sinless one, it behoveth thee to forgive me in the matter of this my offence. O Brahmana, my heart inclineth to that merit which springeth from the service of my husband, for I regard my husband as the highest among all the gods. O best of Brahmanas, I practise that virtue which consists in serving my husband whom I regard as the highest Deity. Behold, O regenerate one, the merit that attaches to the service of one’s husband! I know that thou hast burnt a she-crane with thy wrath! But, O best of regenerate ones, the anger that a person cherishes is the greatest of foes which that person hath. The gods know him for a Brahmana who hath cast off anger and passion. The gods know him for a Brahmana who always speaketh the truth here, who always gratifieth his preceptor, and who, though injured himself, never returneth the injury. The gods know him for a Brahmana who hath his senses under control, who is virtuous and pure and devoted to the study of the Vedas, and who hath mastery over anger and lust. The gods know him for a Brahmana who, cognisant of morals and endued with mental energy, is catholic in religion and looketh upon all equal unto himself. The gods know him for a Brahmana who studieth himself and teacheth others, who performeth sacrifices himself and officiateth at the sacrifices of others, and who giveth away to the best of his means. The gods know that bull among the regenerate ones for a Brahmana who, endued with liberality of soul, practiseth the Brahmacharya vow and is devoted to study,—in fact who is vigilantly devoted to the study of the Vedas. Whatever conduceth to the happiness of the Brahmanas is always recited before these. Ever taking pleasure in truth, the hearts of such men never find joy in untruth. O thou best of regenerate ones, it hath been said that the study of the Vedas, tranquillity of soul, simplicity of behaviour, and repression of the senses, constitute the eternal duties of the Brahmana. Those cognisant with virtue and morals have said that truth and honesty are the highest virtue. Virtue that is eternal is difficult of being understood. But whatever it is, it is based on truth. The ancients have declared that virtue dependeth on sruti. But, O foremost of regenerate ones, virtue as exposed in sruti appears to be of various kinds. It is, therefore, too subtle of comprehension. Thou, O holy one, art cognisant of virtue, pure, and devoted to the study of the Vedas. I think, however, O holy one, that thou dost not know what virtue in reality is. Repairing to the city of Mithila, enquire thou of a virtuous fowler there, if indeed, O regenerate one, thou art not really acquainted with what constitutes the highest virtue. There liveth in Mithila a fowler who is truthful and devoted to the service of his parents and who hath senses under complete control. Even he will discourse to thee on virtue. Blessed be thou, O best of regenerate ones, if thou likest, repair thither. O faultless one, it behoveth thee to forgive me, if what I have said be unpalatable, for they that are desirous of acquiring virtue are incapable of injuring women!’
“Markandeya continued, ‘O lord of men, seeing that Brahmana filled with anger and radiating energy, the chaste woman began to placate him and said, ‘O learned one, you should forgive me. My husband is my ultimate deity. He came home hungry and tired and I was serving him and attending to him.’ Upon hearing this, the Brahmana replied, ‘To you, Brahmanas are not deserving of greater respect. Do you elevate your husband above them? By living a domestic life, do you dismiss Brahmanas? Indra himself bows down to them; what can I say about men on earth? Proud woman, do you not know, have you never heard, that Brahmanas are like fire and can consume the entire earth?’ In response to the Brahmana's words, the woman said, ‘I am no she-crane, O enlightened Rishi! O you who possess the wealth of asceticism, cast off this anger of yours. Engaged as you are, what can you do to me with those angry glares? I do not disregard Brahmanas. With great spiritual energy, they are akin to the gods themselves. But, O sinless one, you should forgive this fault of mine. I recognize the strength and high status of wise Brahmanas. The ocean's waters have become brackish and undrinkable due to the wrath of Brahmanas. I also know of the energy of Munis with controlled minds and immense ascetic merit. The fire of their anger has not been extinguished in the Dandaka forest to this day. It was when he disregarded the Brahmanas that the great Asura—the wicked Vatapi—was devoured when he encountered Agastya. We have heard that the powers and virtues of noble Brahmanas are immense. But, O Brahmana, just as the regenerate beings of noble souls are immense in wrath, they are equally immense in forgiveness. Therefore, O sinless one, you should forgive me regarding this offense. O Brahmana, my heart leans toward the virtue that comes from serving my husband, whom I consider the highest among all gods. O best of Brahmanas, I practice the virtue of serving my husband, whom I view as the highest Deity. Look, O enlightened one, at the merit derived from serving one’s husband! I know you have burned a she-crane with your wrath! But, O best of the enlightened, the anger a person harbors is the greatest enemy that person has. The gods recognize him as a Brahmana who has cast off anger and desire. The gods recognize him as a Brahmana who always speaks the truth here, who always satisfies his teacher, and who, even when wronged, does not retaliate. The gods recognize him as a Brahmana who has control over his senses, who is virtuous and pure, devoted to the study of the Vedas, and who masters anger and lust. The gods recognize him as a Brahmana who, aware of morals and endowed with mental strength, is broad-minded in religion and sees all as equal to himself. The gods recognize him as a Brahmana who studies himself and teaches others, who performs sacrifices himself and presides over the sacrifices of others, and who gives generously within his means. The gods recognize that strong one among the enlightened as a Brahmana who, endowed with a generous spirit, practices the Brahmacharya vow and is devoted to study—in essence, who is diligently committed to the study of the Vedas. Whatever contributes to the happiness of the Brahmanas is always honored. Ever taking pleasure in truth, such men’s hearts never find joy in falsehood. O you best among the enlightened, it has been said that the study of the Vedas, peace of mind, simplicity of behavior, and self-control are the eternal duties of the Brahmana. Those knowledgeable in virtue and morals declare that truthfulness and integrity are the highest virtues. Eternal virtue is challenging to grasp. However, whatever it is, it is based on truth. The ancients have stated that virtue relies on sruti. But, O foremost among the enlightened, virtue as presented in sruti appears to be of various kinds. It is, therefore, too subtle to comprehend. You, O holy one, are knowledgeable about virtue, pure, and devoted to studying the Vedas. However, I believe, O holy one, that you do not truly understand what virtue is. When you go to the city of Mithila, ask a virtuous fowler there if indeed, O enlightened one, you are not actually familiar with what constitutes the highest virtue. There lives in Mithila a fowler who is truthful and devoted to serving his parents and who has full control over his senses. Even he will discuss virtue with you. Blessed be you, O best of the enlightened ones, if you wish, head there. O faultless one, you should forgive me if what I have said is disagreeable, for those who seek to acquire virtue cannot harm women!’
“At these words of the chaste woman, the Brahmana replied, saying, ‘I am gratified with thee. Blessed be thou; my anger hath subsided, O beautiful one! The reproofs uttered by thee will be of the highest advantage to me. Blessed be thou, I shall now go and accomplish what is so conducive, O handsome one, to my benefit!’
“At these words of the pure woman, the Brahmana replied, saying, ‘I am pleased with you. Thank you; my anger has calmed down, oh beautiful one! Your words of correction will benefit me greatly. Thank you, I will now go and do what is truly beneficial, oh handsome one!’”
“Markandeya continued, ‘Dismissed by her, Kausika, that best of regenerate ones, left her house, and, reproaching himself, returned to his own abode.’”
“Markandeya continued, ‘After she dismissed him, Kausika, the best of the wise, left her house, and, feeling ashamed, went back to his own home.’”
SECTION CCVI
“Markandeya said, ‘Continually reflecting upon that wonderful discourse of the woman, Kausika began to reproach himself and looked very much like a guilty person and meditating on the subtle ways of morality and virtue, he said to himself, ‘I should accept with reverence what the lady hath said and should, therefore, repair to Mithila. Without doubt there dwelleth in that city a fowler of soul under complete control and fully acquainted with the mysteries of virtue and morality. This very day will I repair unto that one endued with wealth of asceticism for enquiring of him about virtue.’ His faith in her was assured by her knowledge of the death of the she-crane and the excellent words of virtuous import she had uttered. Kausika thus reflecting with reverence upon all she had said, set out for Mithila, filled with curiosity. And he traversed many forests and villages and towns and at last reached Mithila that was ruled over by Janaka and he beheld the city to be adorned with the flags of various creeds. And he beheld that beautiful town to be resounding with the noise of sacrifices and festivities and furnished with splendid gateways. It abounded with palatial residences and protected by walls on all sides; it had many splendid buildings to boast of. And that delightful town was also filled with innumerable cars. And its streets and roads were many and well-laid and many of them were lined with shops. And it was full of horses and cars and elephants and warriors. And the citizens were all in health and joy and they were always engaged in festivities. And having entered that city, that Brahmana beheld there many other things.
“Markandeya said, ‘After thinking deeply about the amazing words of the woman, Kausika started to blame himself and looked quite guilty. Reflecting on the subtle aspects of morality and virtue, he said to himself, ‘I should respectfully accept what the lady has said and head to Mithila. Without a doubt, there lives in that city a skilled fowler who is completely in control and well-versed in the secrets of virtue and morality. Today, I will go to that ascetic to ask him about virtue.’ His faith in her came from her knowledge about the death of the she-crane and the wise words she had spoken. With deep respect for everything she had said, Kausika set out for Mithila, filled with curiosity. He traveled through many forests, villages, and towns, finally arriving in Mithila, which was ruled by Janaka. He saw that the city was decorated with the flags of different beliefs. The beautiful town was alive with the sounds of sacrifices and celebrations and had impressive entrances. It was filled with grand homes and protected by walls all around; it boasted many magnificent buildings. The delightful town was also crowded with countless vehicles. Its streets and roads were numerous and well-maintained, many lined with shops. It was bustling with horses, carriages, elephants, and warriors. The citizens were all healthy and happy, always engaged in celebrations. Upon entering the city, that Brahmana noticed many other things.’
And there the Brahmana enquired about the virtuous fowler and was answered by some twice-born persons. And repairing to the place indicated by those regenerate ones, the Brahmana beheld the fowler seated in a butcher’s yard and the ascetic fowler was then selling venison and buffalo meat and in consequence of the large concourse of buyers gathered round that fowler, Kausika stood at a distance. But the fowler, apprehending that the Brahmana had come to him, suddenly rose from his seat and went to that secluded spot where the Brahmana was staying and having approached him there, the fowler said, ‘I salute thee, O holy one! Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be thou! Command me as to what I may do for thee. The word that the chaste woman said unto thee, viz., Repair thou to Mithila, are known to me. I also know for what purpose thou hast come hither.’ Hearing these words of the fowler that Brahmana was filled with surprise. And he began to reflect inwardly, saying, ‘This indeed, is the second marvel that I see!’ The fowler then said unto the Brahmana, saying, ‘Thou art now standing in place that is scarcely proper for thee, O sinless one. If it pleasest thee, let us go to my abode, O holy one!’
And there the Brahmana asked about the virtuous fowler and received answers from some twice-born individuals. After going to the location they indicated, the Brahmana saw the fowler sitting in a butcher’s yard. The ascetic fowler was selling venison and buffalo meat, and due to the large crowd of buyers surrounding him, Kausika stood back at a distance. But the fowler, realizing that the Brahmana had come to him, suddenly got up from his seat and approached the secluded spot where the Brahmana was staying. Once he reached him, the fowler said, “I greet you, O holy one! You are welcome, O best of Brahmanas! I am the fowler. Blessed be you! Tell me what I can do for you. I know the words that the chaste woman said to you, ‘Go to Mithila,’ and I also know why you have come here.” Hearing the fowler's words, the Brahmana was filled with surprise and began to reflect inwardly, saying, “This is indeed the second marvel that I see!” The fowler then addressed the Brahmana, saying, “You are standing in a place that isn't quite suitable for you, O sinless one. If you don’t mind, let’s go to my home, O holy one!”
“Markandeya continued, ‘So be it,’ said the Brahmana unto him, gladly. And thereupon, the fowler proceeded towards his home with the Brahmana walking before him. And entering his abode that looked delightful, the fowler reverenced his guest by offering him a seat. And he also gave him water to wash his feet and face. And accepting these, that best of Brahmanas sat at his ease And he then addressed the fowler, saying, ‘It seems to me that this profession doth not befit thee. O fowler, I deeply regret that thou shouldst follow such a cruel trade.’ At these words of the Brahmana the fowler said, ‘This profession is that of my family, myself having inherited it from my sires and grandsires. O regenerate one, grieve not for me owing to my adhering to the duties that belong to me by birth. Discharging the duties ordained for me beforehand by the Creator, I carefully serve my superiors and the old. O thou best of Brahmanas! I always speak the truth, never envy others; and give to the best of my power. I live upon what remaineth after serving the gods, guests, and those that depend on me. I never speak ill of anything, small or great. O thou best of Brahmanas, the actions of a former life always follow the doer. In this world there are three principal professions, viz., agriculture, rearing of cattle, and trade. As regards the other world, the three Vedas, knowledge, and the science of morals are efficacious. Service (of the other three orders) hath been ordained to be the duty of the Sudra. Agriculture hath been ordained for the Vaisyas, and fighting for the Kshatriyas, while the practice of the Brahmacharya vow, asceticism, recitation of mantras, and truthfulness have been ordained for the Brahmanas. Over subjects adhering to their proper duties, the king should rule virtuously; while he should set those thereto that have fallen away from the duties of their order. Kings should ever be feared, because they are the lords of their subjects. They restrain those subjects of theirs that fall away from their duties as they restrain the motions of the deer by means of their shafts. O regenerate Rishi, there existeth not in the kingdom of Janaka a single subject that followeth not the duties of his birth. O thou best of the Brahmanas, all the four orders here rigidly adhere to their respective duties. King Janaka punisheth him that is wicked, even if he be his own son; but never doth he inflict pain on him that is virtuous. With good and able spies employed under him, he looketh upon all with impartial eyes. Prosperity, and kingdom, and capacity to punish, belong, O thou best of Brahmanas, to the Kshatriyas. Kings desire high prosperity through practice of the duties that belong to them. The king is the protector of all the four orders. As regards myself, O Brahmana, I always sell pork and buffalo meat without slaying those animals myself. I sell meat of animals, O regenerate Rishi, that have been slain by others. I never eat meat myself; never go to my wife except in her season; I always fast during the day, and eat, O regenerate one, in the night. Even though the behaviour of his order is bad, a person may yet be himself of good behaviour. So also a person may become virtuous, although he may be slayer of animals by profession. It is in consequence of the sinful acts of kings that virtue decreaseth greatly, and sin beginneth to prosper. And when all this taketh place the subjects of the kingdom begin to decay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs, and hunch-backed and large-headed wights, and men that are blind or deaf or those that have paralysed eyes or are destitute of the power of procreation, begin to take their birth. It is from the sinfulness of kings that their subjects suffer numerous mischiefs. But this our king Janaka casteth his eyes upon all his subjects virtuously, and he is always kind unto them who, on their part, ever adhere to their respective duties. Regarding myself, I always with good deeds please those that speak well, as also those that speak ill of me. Those kings that live in the observance of their own proper duties, who are always engaged in the practice of acts that are good and honest, who are of souls under complete control and who are endued with readiness and alacrity, may not depend upon anything else for supporting their power. Gift of food to the best of one’s power, endurance of heat and cold, firmness in virtue, and a regard and tenderness for all creatures,—these attributes can never find place in a person, without an innate desire being present in him of separating himself from the world. One should avoid falsehood in speech, and should do good without solicitation. One should never cast off virtue from lust, from wrath, or from malice. One should never joy immoderately at a good turn or grieve immoderately at a bad one. One should never feel depressed when overtaken by poverty, nor when so overtaken abandon the path of virtue. If at any time one doth what is wrong, he should never do its like again. One should always urge his soul to the doing of that which he regardeth as beneficial. One should never return wrong for wrong, but should act honestly by those that have wronged him. That wretched man who desireth to do what is sinful, slayeth himself. By doing what is sinful, one only imitates them that are wicked and sinful, Disbelieving in virtue they that mock the good and the pure saying, ‘There is no virtue’ undoubtedly meet with destruction. A sinful man swelleth up like a leather bag puffed up with wind. The thoughts of these wretches filled with pride and folly are feeble and unprofitable. It is the heart, the inner soul, that discovereth the fool like the sun that discovereth forms during the day. The food cannot always shine in the world by means of self-praise. The learned man, however, even if he be destitute of beauty, displayeth his lustre by refraining from speaking ill of others and well of himself. No example, however, can be met with, in this world, of a person shining brilliantly on account of attributes to be found in him in their reputed measure. If one repenteth of a wrong done by him, that repentance washeth off his sin. The resolution of never doing it again saveth him from future sin, even as, O thou best of Brahmanas, he may save himself from sin by any of those expiations obtained in the scriptures. Even this, O regenerate one, is the sruti that may be seen in respect of virtue. He that having before been virtuous, committeth a sin, or committeth it unknowingly may destroy that sin. For virtue, O Brahmana, driveth off the sin that men commit from ignorance. A man, after having committed a sin, should cease to regard himself any longer as a man. No man can conceal his sins. The gods behold what one does, also the Being that is within every one. He that with piety and without detraction hideth the faults of the honest and the wise like holes in his own attire, surely seeketh his salvation. If a man seeketh redemption after having committed a sin, without doubt he is purged of all his sins and looketh pure and resplendent like the moon emerged from the clouds. A man that seeketh redemption is washed of all his sins, even as the sun, upon rising, dispelleth all darkness. O best of Brahmanas, it is temptation that constitutes the basis of sin. Men that are ignorant commit sin, yielding to temptation alone. Sinful men generally cover themselves with a virtuous exterior, like wells whose mouths are covered by long grass. Outwardly they seem to possess self-control and holiness and indulge in preaching virtuous texts which, in their mouth are of little meaning. Indeed, everything may be noticed in them except conduct that is truly virtuous!’
“Markandeya continued, ‘So be it,’ said the Brahmin to him, happily. And then, the fowler went home with the Brahmin walking ahead of him. Entering his charming home, the fowler honored his guest by offering him a seat. He also provided water for him to wash his feet and face. Accepting these, the best of Brahmins sat comfortably. He then spoke to the fowler, saying, ‘It seems to me that this profession is not right for you. O fowler, I truly regret that you engage in such a cruel trade.’ Hearing the Brahmin’s words, the fowler replied, ‘This profession is my family’s, handed down to me from my ancestors. O holy one, don’t grieve over my adherence to the duties assigned to me by birth. Fulfilling the duties set by the Creator, I dutifully serve my superiors and the elderly. O best of Brahmins! I always speak the truth, never envy others, and give to the best of my ability. I live off what remains after serving the gods, guests, and those dependent on me. I never speak ill of anything, big or small. O best of Brahmins, the actions of a past life always follow the doer. In this world, there are three main professions: agriculture, cattle rearing, and trade. Regarding the next world, the three Vedas, knowledge, and moral science are effective. Service (to the other three classes) is designated as the duty of the Sudra. Agriculture is appointed for the Vaisyas, while fighting is meant for the Kshatriyas, and the practice of Brahmacharya, asceticism, the recitation of mantras, and truthfulness are designated for the Brahmins. The king should govern the subjects following their rightful duties with virtue and should redirect those who have strayed from their duties. Kings are always to be respected because they are the lords of their people. They control those subjects who falter in their duties as they control the movements of deer with their arrows. O holy sage, there is not a single person in King Janaka's kingdom who does not follow the duties of their birth. O best of Brahmins, all four classes here strictly adhere to their respective responsibilities. King Janaka punishes the wicked, even if they are his own son, but he never harms the virtuous. With skilled and capable spies working for him, he sees all with impartial eyes. Prosperity, kingship, and the power to punish belong, O best of Brahmins, to the Kshatriyas. Kings aspire for great prosperity through fulfilling their designated duties. The king is the protector of all four classes. As for me, O Brahmin, I always sell pork and buffalo meat without killing those animals myself. I sell the meat of animals, O holy sage, that have been slaughtered by others. I never eat meat myself; I never go to my wife except during her season; I always fast during the day and eat, O holy one, at night. Even if someone’s behavior is poor, a person can still possess good character. Similarly, a person can be virtuous, even if they make a living by killing animals. It is the sinful actions of kings that lead to a significant decline in virtue and the rise of sin. When this occurs, the subjects of the kingdom begin to suffer. It is then, O Brahmin, that ugly monsters, dwarfs, hunchbacks, and large-headed beings, as well as people who are blind, deaf, or unable to reproduce, begin to be born. It is the sinfulness of kings that causes their subjects to endure various misfortunes. But our King Janaka looks after all his subjects justly and is always kind to those who adhere to their duties. Personally, I strive to please those who praise me as well as those who speak ill of me. Those kings who live by their rightful duties, who are always engaged in good and honorable actions, who possess self-control and are ready and willing, do not need anything else to maintain their power. Offering food to the best of one’s ability, enduring heat and cold, staying firm in virtue, and showing care for all beings—these qualities cannot exist in a person without an inherent desire to detach themselves from the world. One should avoid falsehood in speech and perform good deeds without needing to be encouraged. One should never abandon virtue due to lust, anger, or malice. One should never excessively rejoice at good fortune or grieve too deeply at misfortune. One should not feel despondent when experiencing poverty, nor should one abandon the path of virtue in such times. If one ever commits a wrong, they should resolve never to do it again. One should always encourage oneself to do what is beneficial. One should not repay wrong with wrong but should act honestly towards those who have wronged them. That miserable person who desires to do wrong essentially destroys themselves. By committing sins, one only mimics the wicked and sinful. Dismissing virtue, those who mock the good and pure by saying, ‘There is no virtue,’ will undoubtedly face destruction. A sinful person swells up like a leather bag filled with air. The thoughts of these wretched individuals, bloated with pride and foolishness, are weak and unproductive. It is the heart, the inner self, that reveals the fool just as the sun reveals shapes during the day. Good food cannot always shine in the world through self-praise. The learned person, however, even if lacking in external beauty, shines by refraining from speaking ill of others and well of themselves. No example can be found in this world of someone shining brightly solely because of their recognized attributes. If one repents for a wrong they've done, that repentance washes away their sin. The decision never to commit that wrong again protects them from future sin, just as, O best of Brahmins, one can cleanse themselves of sin through any expiation detailed in the scriptures. Even this, O holy one, is the knowledge found regarding virtue. He who has been virtuous but commits a sin, or who commits it unknowingly, may eliminate that sin. For virtue, O Brahmin, drives away the sin that men commit out of ignorance. After committing a sin, one should not see themselves as a true human being any longer. No man can hide his sins. The gods see what one does, as does the Being within everyone. He who with devotion and without malice hides the faults of the honest and wise like rips in his own clothing is surely on the path to salvation. If a man seeks redemption after committing a sin, undoubtedly he is cleansed of all his sins and appears pure and radiant like the moon emerging from the clouds. A man seeking redemption is cleansed of all his sins, just as the sun dispels darkness when it rises. O best of Brahmins, temptation forms the foundation of sin. Ignorant men sin, yielding to temptation alone. Sinful individuals often conceal themselves behind a facade of virtue, like wells whose mouths are hidden by tall grass. Externally, they seem to uphold self-control and holiness while indulging in preaching virtuous texts that, in their mouths, carry little weight. In fact, everything can be observed in them, except for truly virtuous behavior!’
“Markandeya continued, ‘At these words, O best of men, of the fowler, that Brahmana endued with great wisdom, then asked the fowler, saying, ‘How shall I know what is virtuous conduct? Blessed be thou, I desire to hear this, O thou foremost of virtuous men, from thee. Therefore, O thou of exalted soul, tell me all about it truly.’ Hearing these words, the fowler replied, saying, ‘O best of Brahmanas, Sacrifices, Gift, Asceticism, the Vedas, and Truth—these five holy things are ever present in conduct that is called virtuous. Having subjugated lust and wrath pride avarice, and crookedness, they that take pleasure in virtue because it is virtue, are regarded as really virtuous and worthy of the approbation of persons that are virtuous. These persons who are devoted to sacrifices; and study of the Vedas have no independent behaviour. They follow only the practices of the honest and the good. This indeed, is the second attribute of the virtuous. Waiting upon superiors, Truth, Freedom from anger, and Gift, these four, O Brahmana, are inseparably connected with behaviour that is virtuous. For the reputation that a person acquires by setting his heart on virtuous behaviour and adhering to it rigidly is incapable of acquisition except by practising the four virtues named above. The essence of the Vedas is Truth: the essence of Truth is self-control, and the essence of self-control is abstention from the pleasures of the world. These all are to be noticed in behaviour that is virtuous. They that follow those deluded fools that mock the forms of faith prevailing among men, are dragged into destruction for walking in such a sinful path. They, however, that are virtuous and engaged in the observance of vows, who are devoted to the srutis and the virtue of abstention from the pleasure of the world, they in fact who tread in virtue’s path and follow the true religion, they that are obedient to the mandates of their preceptors, and who reflect upon the sense of the scriptures with patience and carefulness,—is these that are said to be possessed of behaviour that is virtuous; it is these, O Brahmana, that are said to properly guide their higher intelligence. Forsaking those that are atheists, those that transgress virtue’s limits, those that are of wicked souls, those that live in sinfulness, betake thyself to knowledge reverencing those that are virtuous. Lust and temptation are even like sharks in the river of life; the waters are the five senses. Do thou cross over to the other side of this river in the boat of patience and resignation, avoiding the shoals of corporeal existence (repeated births in this world). The supreme virtue consisting in the exercise of the intelligent principle and abstraction, when gradually super-added to virtuous conduct, becomes beautiful like dye on white fabrics. Truthfulness and abstention from doing injury to any one, are virtues highly beneficial to all creatures. Of these, that latter is a cardinal virtue, and is based on truth. Our mental faculties have their proper play when their foundation is laid in truth, and in the exercise of virtue truth is of the highest value. Purity of conduct is the characteristic of all good men. Those that are distinguished for holy living are good and virtuous. All creatures follow the principles of conduct which are innate in their nature. The sinful being who has no control over self acquire lust, anger and other vices. It is the immemorial rule that virtuous actions are those that are founded on justice, and it is also ordained by holy men that all iniquitous conduct is sin. Those who are not swayed by anger, pride, haughtiness and envy, and those who are quiet and straight-forward, are men of virtuous conduct. Those who are diligent in performing the rites enjoined in the three Vedas, who are wise, and of pure and virtuous conduct, who exercise self-restraint and are full of attention to their superior, are men of virtuous conduct. The actions and conduct of such men of great power, are very difficult of attainment. They are sanctified by the purification of their own actions, and consequently sin in them dies out of itself. This virtue of good conduct is wonderful, ancient, immutable and eternal; and wise men observing this virtue with holiness, attain to heaven. These men who believe in the existence of the Deity, who are free from false pride, and versed in holy writ, and who respect regenerate (twice-born) men, go to heaven. Among holy men, virtue is differentiated in three ways—that great virtue which is inculcated in the Vedas, the other which is inculcated in the dharmashastras (the minor scriptures), and virtuous conduct. And virtuous conduct is indicated by acquisition of knowledge, pilgrimage to sacred places, truthfulness, forbearance, purity and straight-forwardness. Virtuous men are always kind to all creatures, and well-disposed towards regenerate men. They abstain from doing injury to any creature, and are never rude in speech. Those good men who know well the consequences of the fruition of their good and evil deeds, are commended by virtuous men. Those who are just and good-natured, and endowed with virtue, who wish well of all creatures, who are steadfast in the path of virtue, and have conquered heaven, who are charitable, unselfish and of unblemished character, who succour the afflicted, and are learned and respected by all, who practise austerities, and are kind to all creatures, are commended as such by the virtuous. Those who are charitably disposed attain prosperity in this world, as also the regions of bliss (hereafter). The virtuous man when solicited for assistance by good men bestow alms on them by straining to the utmost, even to the deprivation of the comforts of his wife and servants. Good men having an eye to their own welfare, as also virtue and the ways of the world, act in this way and thereby grow in virtue through endless ages. Good persons possessing the virtues of truthfulness, abstention from doing injury to any one, rectitude, abstention from evil towards any one, want of haughtiness, modesty, resignation, self-restraint, absence of passion, wisdom, patience, and kindness towards all creatures, and freedom from malice and lust, are the witnesses of the world. These three are said to constitute the perfect way of the virtuous, viz., a man must not do wrong to any body, he must bestow alms, and must always be truthful. Those high-souled good men of virtuous conduct, and settled convictions, who are kind to all and are full of compassion, depart with contentment from this world to the perfect way of virtue. Freedom from malice, forbearance, peace of mind, contentment, pleasant speech, renunciation of desire and anger, virtuous conduct and actions regulated according to the ordinances of holy writ, constitute the perfect way of the virtuous. And those who are constant in virtue follow these rules of virtuous conduct, and having reached the pinnacle of knowledge, and discriminating between the various phases of human conduct, which are either very virtuous or the reverse, they escape from the great danger. Thus, O great Brahmana, having introduced the subject of virtuous conduct, have I described to thee all this, according to my own knowledge and to what I have heard on the subject.”
“Markandeya continued, ‘At these words, O best of men, the wise Brahmana asked the fowler, saying, ‘How can I understand what virtuous conduct is? Blessed be you, I want to hear this from you, O foremost of virtuous men. So please, O exalted one, tell me the truth about it.’ Hearing this, the fowler replied, ‘O best of Brahmanas, Sacrifice, Charity, Asceticism, the Vedas, and Truth—these five sacred principles are always part of virtuous conduct. By overcoming lust, anger, pride, greed, and deceit, those who take joy in doing good for its own sake are regarded as truly virtuous and deserving of praise from others who are virtuous. Those who are devoted to sacrifice and the study of the Vedas do not act independently. They follow the practices of the honest and good. This is indeed the second quality of the virtuous. Serving those in authority, Truth, Freedom from anger, and Charity—these four, O Brahmana, are closely linked to virtuous behavior. The reputation a person earns by committing to virtuous conduct and strictly adhering to it cannot be gained without practicing the four virtues mentioned above. The essence of the Vedas is Truth; the essence of Truth is self-control, and the essence of self-control is abstaining from worldly pleasures. All these are evident in virtuous conduct. Those who follow misguided fools who mock the faiths upheld by society are dragged into destruction for following such a sinful path. However, those who are virtuous and committed to observing their vows, who dedicate themselves to the teachings and the virtue of abstaining from worldly pleasures, who truly follow the path of virtue and true religion, who obey their teachers and thoughtfully reflect on the scriptures—they are said to possess virtuous behavior; it is they, O Brahmana, who are considered to guide their higher intelligence properly. Forsake the atheists, those who violate the bounds of virtue, the wicked, and the sinful, and turn to knowledge while respecting the virtuous. Lust and temptation are like sharks in the river of life; the waters represent the five senses. Cross over to the other side of this river in the boat of patience and resignation, avoiding the shallow areas of physical existence (the cycle of rebirth). The supreme virtue that involves the exercise of intelligence and abstraction, when gradually added to virtuous conduct, becomes beautiful like dye on white fabric. Truthfulness and abstaining from harm to others are incredibly beneficial virtues for all beings. The latter is a fundamental virtue rooted in Truth. Our mental faculties can function properly when founded on Truth, and in exercising virtue, Truth holds the highest value. Purity of conduct is the hallmark of all good people. Those known for holy living are good and virtuous. All beings follow principles of conduct that are innate to their nature. The sinful, who lack self-control, are consumed by lust, anger, and other vices. The age-old rule holds that virtuous actions are those based on justice, and holy men declare that all wrongful behavior is sinful. Those who are not influenced by anger, pride, arrogance, and envy, and who are calm and straightforward, are men of virtuous conduct. Those who diligently follow the rites prescribed in the three Vedas, who are wise and demonstrate pure and virtuous behavior, who practice self-restraint, and who pay attention to their superiors, are men of virtuous conduct. The actions and behavior of such powerful individuals are extremely rare. They become sanctified through the purification of their own actions, causing sin within them to naturally fade away. This virtue of good conduct is remarkable, ancient, unchanging, and eternal; wise individuals who uphold this virtue with reverence attain heaven. Those who believe in the existence of a Deity, who are free from false pride, knowledgeable in holy texts, and who honor the twice-born individuals, attain heaven. Among holy individuals, virtue is categorized in three ways—great virtue as taught in the Vedas, another as taught in the dharmashastras (the minor scriptures), and virtuous conduct. Virtuous conduct is indicated by gaining knowledge, pilgrimages to holy places, truthfulness, patience, purity, and straightforwardness. Virtuous individuals are always kind to all creatures and well-disposed towards the twice-born. They refrain from harming any being and never speak harshly. Good individuals who understand the consequences of their good and bad actions are praised by other virtuous beings. Those who are just and kind-hearted, endowed with virtue, who wish well for all creatures, remain steadfast in the path of virtue, attain heaven, are charitable, selfless, and of unblemished character, who help the distressed, and are respected for their wisdom—these are commended by the virtuous. Those who are charitable achieve prosperity in this world as well as in the afterlife. A virtuous person, when approached for help by good individuals, gives alms to the best of their ability, often sacrificing their own comfort, even that of their family and servants. Good individuals, taking into account their own welfare, as well as virtue and the ways of the world, act in this manner, thereby growing in virtue through endless ages. Good people who embody truthfulness, refrain from harming anyone, exhibit integrity, and show no haughtiness, modesty, resignation, self-control, absence of passion, wisdom, patience, kindness towards all creatures, and freedom from malice and lust, are the witnesses of the world. These three principles are said to constitute the perfect way of the virtuous: a person must not wrong anyone, must give charity, and must always speak the truth. Those high-minded, virtuous individuals with firm convictions who are kind to all and full of compassion leave this world with peace for the perfect way of virtue. Freedom from malice, patience, calmness, contentment, pleasant speech, renouncing desire and anger, virtuous conduct and actions in accordance with holy teachings, define the perfect way of the virtuous. Those who consistently uphold virtue abide by these rules of virtuous conduct, reaching the height of knowledge, and discerning between the various aspects of human behavior, whether highly virtuous or otherwise, escape great dangers. Thus, O great Brahmana, having introduced the topic of virtuous conduct, I have shared all this based on my own knowledge and what I have heard about the matter.’”
SECTION CCVII
“Markandeya continued, ‘The pious fowler, O Yudhishthira, then said to that Brahmana, ‘Undoubtedly my deeds are very cruel, but, O Brahmana, Destiny is all-powerful and it is difficult to evade the consequence of our past actions. And this is the karmic evil arising out of sin committed in a former life. But, O Brahmana, I am always assiduous in eradicating the evil. The Deity takes away life, the executioner acts only as a secondary agent. And we, O good Brahmana, are only such agents in regard to our karma. Those animals that are slain by me and whose meat I sell, also acquire karma, because (with their meat), gods and guests and servants are regaled with dainty food and the manes are propitiated. It is said authoritatively that herbs and vegetables, deer, birds and wild animals constitute the food of all creatures. And, O Brahmana, king Sivi, the son of Usinara, of great forbearance attained to heaven, which is hard to reach, giving away his own flesh. And in days of yore, O Brahmana, two thousand animals used to be killed every day in the kitchen of king Rantideva; and in the same manner two thousand cows were killed every day; and, O best of regenerate beings, king Rantideva acquired unrivalled reputation by distributing food with meat every day. For the performance of the fourmonthly rites animals ought to be sacrificed daily. ‘The sacred fire is fond of animal food,’ this saying has come down to us. And at sacrifices animals are invariably killed by regenerate Brahmanas, and these animals being purged of sin, by incantation of hymns, go to heaven. If, O Brahmana, the sacred fire had not been so fond of animal food in ancient times, it could never have become the food of any one. And in this matter of animal food, this rule has been laid down by Munis:—Whoever partakes of animal food after having first offered it duly and respectfully to the gods and the manes, is not polluted by the act. And such a man is not at all considered to have partaken of animal food, even, as a Brahmacharin having intercoursed with his wife during the menstrual period, is nevertheless considered to be a good Brahmana. After consideration of the propriety and impropriety of the matter, this rule has been laid down. King Saudasa, O Brahmana, when under a curse, often used to prey upon men; what is thy opinion of this matter? And, O good Brahmana, knowing this to be the consequence of my own actions, I obtain my livelihood from this profession. The forsaking of one’s own occupation is considered, O Brahmana, to be a sin, and the act of sticking to one’s own profession is without doubt a meritorious act. The Karma of a former existence never forsakes any creature. And in determining the various consequences of one’s Karma, this rule was not lost sight of by the Creator. A person having his being under the influence of evil Karma, must always consider how he can atone for his Karma, and extricate himself from an evil doom, and the evil Karma may be expiated in various ways. Accordingly, O good Brahmana, I am charitable, truthful, assiduous in attending on my superior, full of respect towards regenerate Brahmanas, devoted to and free from pride and (idle) excessive talk. Agriculture is considered to be a praiseworthy occupation, but it is well-known that even there, great harm is done to animal life; and in the operation of digging the earth with the plough, numberless creatures lurking in the ground as also various other forms of animal life are destroyed. Dost thou not think so? O good Brahmana, Vrihi and other seeds of rice are all living organisms. What is thy opinion on this matter? Men, O Brahmana, hunt wild animals and kill them and partake of their meat; they also cut up trees and herbs; but, O Brahmana, there are numberless living organisms in trees, in fruits, as also in water; dost thou not think so? This whole creation, O Brahmana, is full of animal life, sustaining itself with food derived from living organisms. Dost thou not mark that fish preys upon fish, and that various species of animals prey upon other species, and there are species the members of which prey upon each other? Men, O Brahmana, while walking about hither and thither, kill numberless creatures lurking in the ground by trampling on them, and even men of wisdom and enlightenment destroy animal life in various ways, even while sleeping or reposing themselves. What hast thou to say to this?—The earth and the air all swarm with living organisms, which are unconsciously destroyed by men from mere ignorance. Is not this so? The commandment that people should not do harm to any creature, was ordained of old by men, who were ignorant of the true facts of the case. For, O Brahmana, there is not a man on the face of this earth, who is free from the sin of doing injury to creatures. After full consideration, the conclusion is irresistible that there is not a single man who is free from the sin of doing injury to animal life. Even the sage, O good Brahmana, whose vow is to do harm to no creature, doth inflict injury to animal life. Only, on account of greater needfulness, the harm is less. Men of noble birth and great qualities perpetrate wicked acts in defiance of all, of which they are not at all ashamed. Good men acting in an exemplary way are not commended by other good men; nor are bad men acting in a contrary way praised by their wicked compeers; and friends are not agreeable to friends, albeit endowed with high qualities; and foolish pedantic men cry down the virtues of their preceptors. This reversal of the natural order of things, O good Brahmana, is seen everywhere in this world. What is thy opinion as to the virtuousness or otherwise of this state of things? There is much that can be said of the goodness or badness of our actions. But whoever is addicted to his own proper occupation surely acquires great reputation.
“Markandeya continued, ‘The righteous hunter, O Yudhishthira, then said to that Brahmana, ‘Truly, my actions are quite cruel, but, O Brahmana, Fate is powerful and it’s hard to escape the results of our past deeds. This is the karmic fallout from sins committed in previous lives. But, O Brahmana, I always work hard to remove this evil. The Deity takes life away, while the executioner is merely a secondary agent. And we, O good Brahmana, serve as such agents concerning our karma. Those animals that I kill and whose meat I sell also accumulate karma, since (with their meat), the gods, guests, and servants are treated with fine food, and the ancestors are honored. It is stated that plants and vegetables, deer, birds, and wild animals are the food for all beings. And, O Brahmana, King Sivi, the son of Usinara, who was incredibly patient, reached heaven, which is difficult to attain, by giving away his own flesh. In ancient times, O Brahmana, two thousand animals were killed daily in the kitchen of King Rantideva; likewise, two thousand cows were killed every day; and, O best of the regenerated ones, King Rantideva gained unparalleled fame by distributing food that included meat every day. For the performance of the four-monthly rites, animals are to be sacrificed daily. ‘The sacred fire enjoys animal food,’ this saying has been handed down to us. And during sacrifices, animals are always killed by purified Brahmanas, and these animals, having been cleansed of sin through hymns, ascend to heaven. If, O Brahmana, the sacred fire had not been pleased with animal food in ancient times, it would never have become the food for anyone. And regarding animal food, there’s a rule set down by sages:—Whoever eats animal food after offering it properly and respectfully to the gods and ancestors is not tainted by that act. Such a person is not considered to have consumed animal food, just like a Brahmacharin who has intercourse with his wife during her menstrual period is nevertheless seen as a good Brahmana. After weighing the right and wrong of the matter, this rule has been established. King Saudasa, O Brahmana, when under a curse, often hunted men; what do you think about this? And, O good Brahmana, understanding this to be the result of my own actions, I support myself through this trade. Abandoning one’s own profession is seen, O Brahmana, as a sin, while sticking to one’s own profession is certainly a virtuous act. The karma from a past life never abandons any being. And when considering the various outcomes of one’s karma, the Creator did not overlook this rule. A person influenced by negative karma must always think about how to atone for it and free themselves from a bad fate, and negative karma can be atoned in numerous ways. Therefore, O good Brahmana, I am charitable, honest, diligent in serving my superiors, respectful to purified Brahmanas, committed, and free from arrogance and excessive talking. Agriculture is seen as an admirable occupation, but it’s well known that it often harms animal life; during the process of plowing, countless creatures living in the ground as well as other forms of animal life are destroyed. Don’t you think so? O good Brahmana, Vrihi and other rice seeds are all living organisms. What do you think about this? People, O Brahmana, hunt wild animals, kill them, and eat their meat; they also cut down trees and plants; but, O Brahmana, there are countless living organisms in trees, fruits, and also in water; don’t you agree? This whole creation, O Brahmana, is filled with living beings, sustaining themselves with food derived from other living organisms. Have you not noticed that fish eat fish, and various species of animals prey on each other, and certain species have members that prey on one another? People, O Brahmana, while moving about, kill numerous creatures hiding in the ground simply by stepping on them, and even wise and enlightened individuals harm animal life in various ways, often without realizing it. What do you have to say about this?—The earth and the air are filled with living organisms, which men unknowingly destroy out of ignorance. Isn’t this the case? The commandment against harming any creature was set long ago by men who were oblivious to the facts. For, O Brahmana, there isn’t a single person on this earth who is free from the sin of harming creatures. After careful thought, it’s undeniable that no one is without the sin of harming animal life. Even the sage, O good Brahmana, who vows to do no harm to any being, still inflicts injury to animal life. It’s just that, due to greater necessity, the harm is lessened. Honorable individuals with great virtues commit wrongful acts without shame. Good people practicing exemplary behavior aren’t praised by other virtuous people; nor do bad individuals acting contrary receive praise from their wicked peers; friends don’t get along with friends, even if they are of high qualities; and foolish pedantic individuals denounce the virtues of their teachers. This reversal of the natural order, O good Brahmana, is seen everywhere in this world. What do you think about the goodness or badness of this situation? There is much to discuss regarding the morality of our actions. But those who are devoted to their rightful profession surely gain great reputation.’
SECTION CCVIII
Markandeya continued, “O Yudhishthira, the virtuous fowler, eminent in pity, then skilfully addressed himself again to that foremost of Brahmanas, saying, ‘It is the dictum of the aged that the ways of righteousness are subtle, diverse and infinite. When life is at stake and in the matter of marriage, it is proper to tell an untruth. Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth. Whichever conduces most to the good of all creatures is considered to be truth. Virtue is thus perverted; mark thou its subtle ways. O best of virtuous men, man’s actions are either good or bad, and he undoubtedly reaps their fruits. The ignorant man having attained to an abject state, grossly abuses the gods, not knowing that it is the consequence of his own evil karma. The foolish, the designing and the fickle, O good Brahmana, always attain the very reverse of happiness or misery. Neither learning nor good morals, nor personal exertion can save them. And if the fruits of our exertion were not dependent on anything else, people would attain the object of their desire, by simply striving to attain it.
Markandeya continued, “O Yudhishthira, the virtuous hunter, known for his compassion, then skillfully addressed the foremost of Brahmanas, saying, ‘It’s said by the wise that the paths of righteousness are subtle, diverse, and infinite. When life is at risk and it comes to marriage, it’s acceptable to lie. Sometimes, falsehood leads to the victory of truth, and truth can fade into falsehood. Whatever serves the greater good for all beings is considered true. Virtue can be twisted; pay attention to its subtle ways. O the best of the virtuous, a person’s actions are either good or bad, and they will definitely face the consequences. The ignorant, having fallen to a low state, often insult the gods, not realizing it’s due to their own bad karma. The foolish, deceitful, and indecisive, O good Brahmana, always end up with the opposite of happiness or suffering. Neither knowledge nor good character, nor personal effort can save them. And if the results of our efforts were not dependent on anything else, people would simply achieve their desires by trying to get them.”
It is seen that able, intelligent and diligent persons are baffled in their efforts, and do not attain the fruits of their actions. On the other hand, persons who are always active in injuring others and in practising deception on the world, lead a happy life. There are some who attain prosperity without any exertion. And there are others, who with the utmost exertion, are unable to achieve their dues. Miserly persons with the object of having sons born to them worship the gods, and practise severe austerities, and those sons having remained in the womb for ten months at length turn out to be very infamous issue of their race; and others begotten under the same auspices, decently pass their lives in luxury with heaps of riches and grain accumulated by their ancestors. The diseases from which man suffer, are undoubtedly the result of their own karma. They then behave like small deer at the hands of hunters, and they are racked with mental troubles. And, O Brahmana, as hunters intercept the flight of their game, the progress of those diseases is checked by able and skilful physicians with their collections of drugs. And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy (the good things of this earth), are prevented from doing so from the fact of their suffering from chronic bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire. All persons desire to out distance their neighbours (in the race of life), and they strive to do so to the utmost of their power; but the result turns out otherwise. Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions. No person, O good Brahmana, can be the dispenser of his own lot. The actions done in a previous existence are seen to fructify in our present life. It is the immemorial tradition that the soul is eternal and everlasting, but the corporeal frame of all creatures is subject to destruction here (below). When therefore life is extinguished, the body only is destroyed, but the spirit, wedded to its actions, travels elsewhere.’
It's obvious that capable, smart, and hardworking people often find themselves struggling and don't reap the rewards of their efforts. Conversely, those who spend their time harming others and deceiving the world seem to lead happy lives. Some people achieve success without putting in much effort, while others work tirelessly and still can't get what they deserve. Tightfisted individuals, wanting sons, worship the gods and practice severe self-denial, yet those sons, after staying in the womb for nine months, often turn out to be infamous. Others born under the same conditions live comfortably in luxury with wealth passed down from their ancestors. The illnesses people suffer from are clearly the results of their own actions. They act like small deer in front of hunters, tormented by mental anguish. And, oh wise Brahmana, just as hunters trap their prey, skilled doctors use their remedies to manage these illnesses. You've noticed that those who could enjoy life often can't because they're plagued by chronic digestive issues, while many strong individuals struggle to make a living; every person seems powerless, overwhelmed by suffering and illusion, continuously tossed around by the strong current of their own actions. If there were true freedom of choice, no one would die, decay, or face their grim fate, and everyone would get what they desire. All people want to outpace their neighbors in life's race and do everything they can to achieve that, yet the outcome is often the opposite. Many are born under the same star and lucky circumstances, but there's a noticeable difference in the results of their actions. No one, good Brahmana, can control their own fate. The actions taken in a past life are evident in our current existence. It is an age-old belief that the soul is eternal and everlasting, but every creature's physical body will eventually face destruction here. When life ends, only the body is destroyed; the spirit, tied to its actions, moves on elsewhere.
“The Brahmana replied, ‘O best of those versed in the doctrine of karma, and in the delivery of discourses, I long to know accurately how the soul becomes eternal.’ The fowler replied, ‘The spirit dies not, there being simply a change of tenement. They are mistaken, who foolishly say that all creatures die. The soul betakes itself to another frame, and its change of habitation is called its death. In the world of men, no man reaps the consequences of another man’s karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated. The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds. Men’s actions follow them; and influenced by these, they are born again.’ The Brahmana enquired, ‘Why does the spirit take its birth, and why does its nativity become sinful or virtuous, and how, O good man, does it come to belong to a sinful or virtuous race?’ The fowler replied, This mystery seems to belong to the subject of procreation, but I shall briefly describe to you, O good Brahmana, how the spirit is born again with its accumulated load of karma, the righteous in a virtuous, and the wicked in a sinful nativity. By the performance of virtuous actions it attains to the state of the gods, and by a combination of good and evil, it acquires the human state; by indulgence in sensuality and similar demoralising practices it is born in the lower species of animals, and by sinful acts, it goes to the infernal regions. Afflicted with the miseries of birth and dotage, man is fated to rot here below from the evil consequences of his own actions. Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma. Animate beings become miserable in the next world on account of these actions done by themselves and from the reaction of those miseries, they assume lower births and then they accumulate a new series of actions, and they consequently suffer misery over again, like sickly men partaking of unwholesome food; and although they are thus afflicted, they consider themselves to be happy and at ease and consequently their fetters are not loosened and new karma arises; and suffering from diverse miseries they turn about in this world like a wheel. If casting off their fetters they purify themselves by their actions and practise austerities and religious meditations, then, O best of Brahmanas, they attain the Elysian regions by these numerous acts and by casting off their fetters and by the purification of karma, men attain those blissful regions where misery is unknown to those who go there. The sinful man who is addicted to vices, never comes to the end of his course of iniquities. Therefore must we strive to do what is virtuous and forbear from doing what is unrighteous. Whoever with a heart full of gratefulness and free from malice strives to do what is good, attains wealth, virtue, happiness and heaven (hereafter). Those who are purified of sins, wise, forbearing, constant in righteousness, and self-restrained enjoy continuous felicity in this as well as in the next world. Man must follow the standard of virtue of the good and in his acts imitate the example of the righteous. There are virtuous men, versed in holy writ and learned in all departments of knowledge. Man’s proper duty consists in following his own proper avocation, and this being the case these latter do not become confused and mixed up. The wise man delights in virtue and lives by righteousness. And, O good Brahmana, such a man with the wealth of righteousness which he hereby acquires, waters the root of the plant in which he finds most virtue. The virtuous man acts thus and his mind is calmed. He is pleased with his friends in this world and he also attains happiness hereafter. Virtuous people, O good man, acquire dominion over all and the pleasure of beauty, flavour, sound and touch according to their desire. These are known to be the rewards of virtue. But the man of enlightened vision, O great Brahmana, is not satisfied with reaping the fruits of righteousness. Not content with that, he with the light of spiritual wisdom that is in him, becomes indifferent to pain and pleasure and the vice of the world influenceth him not. Of his own free will he becometh indifferent to worldly pursuits but he forsaketh not virtue. Observing that everything worldly is evanescent, he trieth to renounce everything and counting on more chance he deviseth means for the attainment of salvation. Thus doth he renounce the pursuits of the world, shuneth the ways of sin, becometh virtuous and at last attaineth salvation. Spiritual wisdom is the prime requisite of men for salvation, resignation and forbearance are its roots. By this means he attaineth all the objects of this desire. But subduing the senses and by means of truthfulness and forbearance, he attaineth, O good Brahmana, the supreme asylum of Brahma.’ The Brahmana again enquired, ‘O thou most eminent in virtue and constant in the performance of the religious obligations, you talk of senses; what are they; how may they be subdued; and what is the good of subduing them; and how doth a creature reap the fruits thereof? O pious man, I beg to acquaint myself with the truth of this matter.”
“The Brahmana replied, ‘O best among those who understand karma and give speeches, I want to know how the soul becomes eternal.’ The fowler answered, ‘The spirit does not die; it only changes its form. Those who foolishly claim that all creatures die are mistaken. The soul moves into another body, and this change of housing is called death. In the human world, no one suffers the results of someone else's karma. Whatever actions one takes, they must face the consequences; the effects of karma cannot be avoided once they are set in motion. The virtuous gain great virtues, and sinful people commit wicked acts. A person’s actions follow them, and shaped by these actions, they are reborn.’ The Brahmana asked, ‘Why does the spirit take birth, and how does its birth become sinful or virtuous? How does it come to belong to a sinful or virtuous lineage?’ The fowler replied, ‘This mystery seems related to procreation, but I will briefly explain, good Brahmana, how the spirit is reborn with its accumulated karma; the righteous in virtuous circumstances and the wicked in sinful ones. By performing virtuous actions, it ascends to the realm of the gods; through a mix of good and evil, it attains human existence; by indulging in sensuality and other immoral behaviors, it is born into lower species of beings, and through sinful acts, it ends up in hell. Burdened by the sufferings of birth and old age, humans are doomed to suffer from the bad consequences of their own actions. Wandering through countless births and hells, our spirits are trapped by the chains of their own karma. Living beings suffer in the afterlife due to their own actions, and as a result, they take on lower births, accumulating new actions and experiencing misery once again, much like sickly individuals consuming unhealthy food; and even though they suffer, they consider themselves happy and at ease, so their chains remain unbroken, and new karma arises. Enduring various miseries, they continue to spin around in this world like a wheel. However, if they break their chains through virtuous actions and practice austerities and meditation, then, O best of Brahmanas, they can reach the heavenly realms through these various acts and by purifying their karma; they attain blissful regions where suffering does not exist for those who arrive there. The sinful person caught in vice never completes their path of wrongdoing. Therefore, we must strive to do what is virtuous and refrain from unrighteous acts. Whoever, with a grateful heart and free from malice, seeks to do good will attain wealth, virtue, happiness, and heaven in the future. Those who are cleansed of sins, wise, patient, steadfast in righteousness, and self-controlled enjoy lasting happiness both in this life and the next. A person should look to the virtuous as an example and follow the righteous in their actions. There are virtuous individuals knowledgeable in holy texts and experts in all areas of knowledge. A person’s true duty is to follow their own vocation; thus, they do not get confused or entangled. A wise person takes joy in virtue and lives by righteousness. And, O good Brahmana, such a person with the wealth of righteousness that they gather nourishes the roots of the virtues they find most valuable. The virtuous person acts this way, and their mind finds peace. They are joyful with their friends in this life, and they obtain happiness afterward. Virtuous individuals, O good man, gain mastery over all things and enjoy beauty, flavor, sound, and touch according to their wishes. These rewards are known as the results of virtue. However, the enlightened person, O great Brahmana, does not settle for just enjoying the rewards of righteousness. Not content with that, they use the light of spiritual wisdom within them to become indifferent to pain and pleasure, and the vices of the world do not affect them. By their own choice, they grow indifferent to worldly pursuits but do not abandon virtue. Realizing that all worldly things are fleeting, they strive to let go of everything, hoping to find a path to salvation. In this way, they reject worldly desires, avoid sin, become virtuous, and ultimately achieve salvation. Spiritual wisdom is essential for salvation; patience and restraint are its foundations. Through this, they attain all their desired goals. By mastering the senses and practicing truthfulness and patience, they reach, O good Brahmana, the ultimate refuge of Brahma.’ The Brahmana then asked, ‘O you who excel in virtue and consistently fulfill your religious duties, you speak of the senses; what are they, how may they be controlled, what is the benefit of controlling them, and how does a being reap the rewards for this? O pious man, I wish to understand the truth on this matter.”
SECTION CCIX
“Markandeya continued, ‘Hear, O king Yudhishthira what the virtuous fowler, thus interrogated by that Brahmana, said to him in reply. The fowler said, ‘Men’s minds are at first bent on the acquisition of knowledge. That acquired, O good Brahmana, they indulge in their passions and desires, and for that end, they labour and set about tasks of great magnitude and indulge in much-desired pleasures of beauty, flavour, &c. Then follows fondness, then envy, then avarice and then extinction of all spiritual light. And when men are thus influenced by avarice, and overcome by envy and fondness, their intellect ceases to be guided by righteousness and they practise the very mockery of virtue. Practising virtue with hypocrisy, they are content to acquire wealth by dishonourable means with the wealth thus acquired the intelligent principle in them becomes enamoured of those evil ways, and they are filled with a desire to commit sins. And when, O good Brahmana, their friends and men of wisdom remonstrate with them, they are ready with specious answers, which are neither sound nor convincing. From their being addicted to evil ways, they are guilty of a threefold sin. They commit sin in thought, in word, as also in action. They being addicted to wicked ways, all their good qualities die out, and these men of wicked deeds cultivate the friendship of men of similar character, and consequently they suffer misery in this world as well as in the next. The sinful man is of this nature, and now hear of the man of virtue. He discerns these evils by means of his spiritual insight, and is able to discriminate between happiness and misery, and is full of respectful attention to men of virtue, and from practising virtues, his mind becomes inclined to righteousness.’ The Brahmana replied, ‘Thou hast given a true exposition of religion which none else is able to expound. Thy spiritual power is great, and thou dost appear to me to be like a great Rishi.’ The fowler replied, ‘The great Brahmanas are worshipped with the same honours as our ancestors and they are always propitiated with offerings of food before others. Wise men in this world do what is pleasing to them, with all their heart. And I shall, O good Brahmana, describe to thee what is pleasing to them, after having bowed down to Brahmanas as a class. Do thou learn from me the Brahmanic philosophy. This whole universe unconquerable everywhere and abounding in great elements, is Brahma, and there is nothing higher than this. The earth, air, water, fire and sky are the great elements. And form, odour, sound, touch and taste are their characteristic properties. These latter too have their properties which are also correlated to each other. And of the three qualities, which are gradually characterised by each, in order of priority is consciousness which is called the mind. The seventh is intelligence and after that comes egoism; and then the five senses, then the soul, then the moral qualities called sattwa, rajas and tamas. These seventeen are said to be the unknown or incomprehensible qualities. I have described all this to thee, what else dost thou wish to know?’”
“Markandeya continued, ‘Listen, King Yudhishthira, to what the virtuous fowler said in response to the Brahmana’s questions. The fowler stated, ‘At first, people are focused on gaining knowledge. Once they obtain it, O good Brahmana, they give in to their passions and desires, working hard towards great tasks and indulging in the pleasures of beauty, taste, etc. After that comes attachment, followed by envy, greed, and ultimately the loss of all spiritual insight. When people become driven by greed and overwhelmed by envy and attachment, their judgment strays from what is right, and they engage in the mockery of virtue. Acting virtuously in hypocrisy, they are satisfied to gain wealth through dishonest means. With the wealth they have acquired, their better nature becomes enamored with these wrong paths, filling them with a desire to commit sins. And when, O good Brahmana, their friends and wise individuals counsel them, they respond with clever but unconvincing justifications. Their addiction to wrongdoing leads them into a triple sin, as they sin in thought, word, and action. Their wicked ways cause all their good qualities to wither, and these men of evil deeds seek friendships with others like them, leading to their suffering in this life and the next. Such is the nature of sinful individuals. Now, listen to the nature of the virtuous person. He recognizes these evils through spiritual insight, can tell the difference between happiness and sorrow, and shows respect to virtuous people. By practicing virtues, his mind becomes inclined toward righteousness.’ The Brahmana replied, ‘You have provided an accurate explanation of religion that no one else can convey. Your spiritual power is remarkable, and you seem to me like a great sage.’ The fowler responded, ‘The great Brahmanas are honored with the same respect as our ancestors and are always offered food before anyone else. Wise individuals in this world act in ways that please them, wholeheartedly. And I shall, O good Brahmana, share with you what pleases them, after bowing down to the Brahmanas as a class. Learn from me the philosophy of the Brahmanas. This entire universe, indomitable and filled with great elements, is Brahma, and there is nothing greater than this. The earth, air, water, fire, and sky are the great elements. Their properties include form, smell, sound, touch, and taste. These properties also have their own characteristics that relate to each other. Among the three qualities, characterized in order of priority, consciousness stands first, which is referred to as the mind. Following that is intelligence, then egoism, then the five senses, next the soul, and finally the moral qualities known as sattwa, rajas, and tamas. These seventeen are described as unknown or incomprehensible qualities. I have explained all this to you; what else do you wish to know?’”
SECTION CCX
“Markandeya continued, ‘O Bharata, the Brahmana, thus interrogated by the virtuous fowler, resumed again this discourse so pleasing to the mind. The Brahmana said, ‘O best of the cherishers of religion, it is said that there are five great elements; do thou describe to me in full the properties of any one of the five.’ The fowler replied, ‘The earth, water, fire, air and sky all have properties interlapping each other. I shall describe them to thee. The earth, O Brahmana, has five qualities, water four, fire three and the air and sky together three also. Sound, touch, form, odour and taste—these five qualities belong to earth, and sound, touch, form and taste, O austere Brahmana, have been described to thee as the properties of water, and sound, touch and form are the three properties of fire and air has two properties sound and touch, and sound is the property of sky. And, O Brahmana, these fifteen properties inherent in five elements, exist in all substances of which this universe is composed. And they are not opposed to one another; they exist, O Brahmana, in proper combination. When this whole universe is thrown into a state of confusion, then every corporeal being in the fulness of time, assumes another corpus. It arises and perishes in due order. And there are present the five elementary substances of which all the mobile and immobile world is composed. Whatever is perceptible by the senses, is called vyakta (knowable or comprehensible) and whatever is beyond the reach of the senses and can only be perceived by guesses, is known to be avyakta (not vyakta). When a per on engages in the discipline of self-examination, after having subdued the senses which have of their own proper objective play in the external conditions of sound, form, &c, then he beholds his own spirit pervading the universe, and the universe reflected in itself. He who is wedded to his previous karma, although skilled in the highest spiritual wisdom, is cognisant only of his soul’s objective existence, but the person whose soul is never affected by the objective conditions around, is never subject to ills, owing to its absorption in the elementary spirit of Brahma. When a person has overcome the domination of illusion, his manly virtues consisting of the essence of spiritual wisdom, turn to the spiritual enlightenment which illumines the intelligence of sentient beings. Such a person is styled by the omnipotent, intelligent Spirit as one who is without beginning and without end, self-existent, immutable, incorporeal and incomparable. This, O Brahmana, that thou hast enquired of me is only the result of self discipline. And this self-discipline can only be acquired by subduing the senses. It cannot be otherwise, heaven and hell are both dependent on our senses. When subdued, they lead to heaven; when indulged in, they lead to perdition. This subjugation of the senses is the highest means of attaining spiritual light. Our senses are at the (cause) root of our spiritual advancement as also at the root of our spiritual degradation. By indulging in them, a person undoubtedly contracts vices, and by subduing these, he attains salvation. The self-restrained person who acquires mastery over the six senses inherent in our nature, is never tainted with sin, and consequently evil has no power over him. Man’s corporeal self has been compared to a chariot, his soul to a charioteer and his senses to horses. A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses. That man is an excellent driver who knows how to patiently wield the reins of those wild horses,—the six senses inherent in our nature. When our senses become ungovernable like horses on the high road, we must patiently rein them in; for with patience, we are sure to get the better of them. When a man’s mind is overpowered by any one of these senses running wild, he loses his reason, and becomes like a ship tossed by storms upon the high ocean. Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception.”
Markandeya continued, “Oh Bharata, the Brahmin, having been questioned by the virtuous hunter, resumed this delightful conversation. The Brahmin said, ‘Oh best of those who cherish righteousness, it's said that there are five great elements; please describe to me in detail the properties of any one of them.’ The hunter replied, ‘The earth, water, fire, air, and sky all have overlapping properties. I will explain them to you. The earth has five qualities, water has four, fire has three, and air and sky together have three as well. Sound, touch, form, odor, and taste—these five qualities belong to earth, while water is known for sound, touch, form, and taste. Fire has three properties: sound, touch, and form; air has two properties: sound and touch, and the sky has sound as its property. And, oh Brahmin, these fifteen properties inherent in the five elements exist in all substances that make up this universe. They are not in conflict with one another; they exist, oh Brahmin, in appropriate combinations. When the entire universe is thrown into chaos, every physical being eventually takes on a new form. It arises and perishes in a natural order. The five basic elements are present in both the moving and stationary world. Anything that can be perceived by the senses is called vyakta (knowable or understandable), while anything beyond sensory perception, which can only be guessed, is called avyakta (not vyakta). When a person engages in self-examination, after controlling the senses that play their part in the external conditions of sound, form, etc., they see their spirit pervading the universe and the universe reflecting within itself. The person tied to their past actions, even if knowledgeable in deep spiritual wisdom, only recognizes their soul's objective existence, but the person whose soul is unaffected by external conditions remains free from suffering, absorbed in the elementary spirit of Brahma. When someone overcomes illusion, their virtues, which embody spiritual wisdom, turn toward the enlightenment that illuminates the minds of sentient beings. Such a person is considered by the all-powerful, intelligent Spirit as one who is timeless, self-existent, unchanging, incorporeal, and incomparable. This, oh Brahmin, is what you have inquired about—it results from self-discipline. This self-discipline can only be achieved by mastering the senses. It cannot be otherwise; heaven and hell both depend on our senses. When controlled, they lead to heaven; if indulged, they lead to ruin. Controlling the senses is the highest means of gaining spiritual insight. Our senses are at both the root of our spiritual advancement and degradation. By indulging in them, a person inevitably acquires vices, while mastering them leads to salvation. A self-restrained person who gains control over the six senses inherent in our nature remains untainted by sin, and thus evil holds no power over them. A person's physical self is compared to a chariot, their soul to a charioteer, and their senses to horses. A skillful person drives without confusion, much like a calm charioteer with well-trained horses. The best driver knows how to patiently control those wild horses—the six senses. When our senses run wild like uncontrolled horses on the road, we must patiently rein them in; with patience, we are sure to gain victory over them. When someone’s mind is dominated by any of these unruly senses, they lose their rationale, becoming like a ship tossed by storms on the open ocean. People fall into the trap of illusion, hoping to enjoy the fruits of these six aspects, which are understood by spiritually insightful individuals, who then reap the rewards of their clear perception.”
SECTION CCXI
Markandeya continued, “O Bharata, the fowler having expounded these abstruse points, the Brahmana with great attention again enquired of him about these subtle topics. The Brahmana said, ‘Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.’ The fowler replied, ‘Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa. When a man endowed with the sattwa quality, is influenced by worldliness, he suffers misery; but he hates worldliness, when he realises its full significance. And then a feeling of indifference to worldly affairs begins to influence him. And then his pride decreases, and uprightness becomes more prominent, and his conflicting moral sentiments are reconciled. And then self-restraint in any matter becomes unnecessary. A man, O Brahmana, may be born in the Sudra caste, but if he is possessed of good qualities, he may attain the state of Vaisya and similarly that of a Kshatriya, and if he is steadfast in rectitude, he may even become a Brahmana. I have described to thee these virtues, what else dost thou wish to learn?’”
Markandeya continued, “O Bharata, after the fowler explained these complex ideas, the Brahmana asked him again about these nuanced topics with great attention. The Brahmana said, ‘Please explain to me, as I sincerely ask, the respective virtues of the qualities of sattwa, rajas, and tamas.’ The fowler replied, ‘Sure, I’ll tell you what you’ve asked. I will describe their respective virtues one by one, so listen closely. Tamas is associated with illusion (spiritual), rajas drives people to action, and sattwa is of great significance, which is why it is considered the best of the three. A person heavily influenced by spiritual ignorance, who is foolish, senseless, dreamy, idle, lethargic, and swayed by anger and arrogance, is said to be under the influence of tamas. And, O Brahmana rishi, that admirable person who speaks kindly, is thoughtful, free from jealousy, works hard because they are eager for results, and has a warm disposition, is said to be influenced by rajas. A person who is determined, patient, not easily angered, free from malice, and acts thoughtfully without selfish motives, wise and tolerant, is said to be under the influence of sattwa. When a man who has the sattwa quality is swayed by worldly affairs, he experiences suffering; but once he understands their true nature, he begins to dislike worldly matters. Then, he starts to feel indifferent towards them. As a result, his pride diminishes, and honesty becomes more prominent, reconciling his conflicting moral feelings. At that point, self-restraint becomes unnecessary. A man, O Brahmana, may be born into the Sudra caste, but if he possesses good qualities, he can rise to the level of a Vaisya, and similarly a Kshatriya, and if he maintains integrity, he could even achieve the status of a Brahmana. I have shared these virtues with you; what else do you want to know?’”
SECTION CCXII
“The Brahmana enquired, ‘How is it that fire (vital force) in combination with the earthly element (matter), becomes the corporeal tenement (of living creatures), and how doth the vital air (the breath of life) according to the nature of its seat (the muscles and nerves) excite to action (the corporeal frame)?’ Markandeya said, ‘This question, O Yudhishthira, having been put to the Brahmana by the fowler, the latter, in reply, said to that high-minded Brahmana. (The fowler said):—The vital spirit manifesting itself in the seat of consciousness, causes the action of the corporeal frame. And the soul being present in both of them acts (through them). The past, the present and the future are inseparably associated with the soul. And it is the highest of a creature’s possessions; it is of the essence of the Supreme Spirit and we adore it. It is the animating principle of all creatures, and it is the eternal purusha (spirit). It is great and it is the intelligence and the ego, and it is the subjective seat of the various properties of elements. Thus while seated here (in a corporeal frame) it is sustained in all its relations external or internal (to matter or mind) by the subtle ethereal air called prana, and thereafter, each creature goes its own way by the action of another subtle air called Samana. And this latter transforming itself into Apana air, and supported by the head of the stomach carries the refuse matter of the body, urine &c, to the kidneys and intestines. That same air is present in the three elements of effort, exertion and power, and in that condition it is called Udana air by persons learned in physical science, and when manifesting itself by its presence at all the junctional points of the human system, it is known by the name Vyana. And the internal heat is diffused over all the tissues of our system, and supported by these kinds of air, it transforms our food and the tissues and the humours of our system. And by the coalition of Prana and other airs, a reaction (combination) ensues, and the heat generated thereby is known as the internal heat of the human system which causes the digestion of our food. The Prana and the Apana air are interposed within the Samana and the Udana air. And the heat generated by their coalition causes the growth of the body (consisting of the seven substances, bones, muscles, &c). And that portion of its seat extending to as far as the rectum is called Apana; and from that arteries arise in the five airs Prana, &c. The Prana air, acted on by the heat strikes against the extremity of the Apana region and then recoiling, it reacts on the heat. Above the navel is the region of undigested food and below it the region of digestion. And the Prana and all other airs of the system are seated in the navel. The arteries issuing from the heart run upwards and downwards, as also in oblique directions; they carry the best essence of our food, and are acted upon by the ten Prana airs. This is the way by which patient Yogins who have overcome all difficulties, and who view things with an impartial and equal eye, with their souls seated in the brain, find the Supreme Spirit, the Prana and the Apana airs are thus present in the body of all creatures. Know that the spirit is embodied in corporeal disguise, in the eleven allotropous conditions (of the animal system), and that though eternal, its normal state is apparently modified by its accompaniments,—even like the fire purified in its pan,—eternal, yet with its course altered by its surroundings; and that the divine thing which is kindred with the body is related to the latter in the same way as a drop of water to the sleek surface of a lotus-leaf on which it rolls. Know that sattwa, rajas and tamas, are the attributes of all life and that life is the attribute of spirit, and that the latter again is an attribute of the Supreme Spirit. Inert, insensible matter is the seat of the living principle, which is active in itself and induces activity in others. That thing by which the seven worlds are incited to action is called the most high by men of high spiritual insight. Thus in all these elements, the eternal spirit does not show itself, but is perceived by the learned in spiritual science by reason of their high and keen perception. A pure-minded person, by purification of his heart, is able to destroy the good and evil effect of his actions and attains eternal beatitude by the enlightenment of his inward spirit. That state of peace and purification of heart is likened to the state of a person who in a cheerful state of mind sleeps soundly, or the brilliance of a lamp trimmed by a skillful hand. Such a pure-minded person living on spare diet perceives the Supreme Spirit reflected in his own, and by practising concentration of mind in the evening and small hours of the night, he beholds the Supreme Spirit which has no attributes, in the light of his heart, shining like a dazzling lamp, and thus he attains salvation. Avarice and anger must be subdued by all means, for this act constitutes the most sacred virtue that people can practise and is considered to be the means by which men can cross over to the other side of this sea of affliction and trouble. A man must preserve his righteousness from being overcome by the evil consequences of anger, his virtues from the effects of pride, his learning from the effects of vanity, and his own spirit from illusion. Leniency is the best of virtues, and forbearance is the best of powers, the knowledge of our spiritual nature is the best of all knowledge, and truthfulness is the best of all religious obligations. The telling of truth is good, and the knowledge of truth may also be good, but what conduces to the greatest good of all creatures, is known as the highest truth. He whose actions are performed not with the object of securing any reward or blessing, who has sacrificed all to the requirements of his renunciation, is a real Sannyasin and is really wise. And as communion with Brahma cannot be taught to us, even by our spiritual preceptor,—he only giving us a clue to the mystery—renunciation of the material world is called Yoga. We must not do harm to any creature and must live in terms of amity with all, and in this our present existence, we must not avenge ourselves on any creature. Self-abnegation, peace of mind, renunciation of hope, and equanimity,—these are the ways by which spiritual enlightenment can always be secured; and the knowledge of self (one’s own spiritual nature) is the best of all knowledge. In this world as well as hereafter, renouncing all worldly desires and assuming a stoic indifference, wherein all suffering is at rest, people should fulfil their religious duties with the aid of their intelligence. The muni who desires to obtain moksha (salvation), which is very difficult to attain, must be constant in austerities, forbearing, self-restrained, and must give up that longing fondness which binds him to the things of this earth. They call these the attributes of the Supreme Spirit. The gunas (qualities or attributes) that we are conscious of, reduce themselves to agunas (non-gunas) in Him; He is not bound by anything, and is perceptible only by the expansion and development of our spiritual vision; as soon as the illusion of ignorance is dispelled, this supreme unalloyed beatitude is attained. By foregoing the objects of both pleasure and pain and by renouncing the feelings which bind him to the things of this earth, a man may attain Brahma (Supreme Spirit or salvation). O good Brahmana, I have now briefly explained to thee all this, as I have heard. What else dost thou wish to know?”
“The Brahmana asked, ‘How does fire (vital force) combine with the earthly element (matter) to create the physical body (of living creatures), and how does the vital air (the breath of life) stimulate action (in the physical form) according to its nature (in the muscles and nerves)?’ Markandeya replied, ‘This question, O Yudhishthira, was posed to the Brahmana by the fowler, who responded to that noble Brahmana. The fowler said: The vital spirit, present in the seat of consciousness, drives the actions of the physical body. The soul, being present in both, acts through them. The past, present, and future are inseparably linked to the soul, which is the highest possession of a creature; it is part of the essence of the Supreme Spirit, and we honor it. It is the life force of all creatures, the eternal purusha (spirit). It is vast and embodies intelligence and ego, forming the subjective foundation of the various properties of elements. While situated here (in a physical frame), it is sustained in all its external and internal relations (to matter or mind) by the subtle ethereal air called prana, and subsequently, each creature follows its own course through the action of another subtle air called Samana. This Samana transforms into Apana air, supported by the stomach, which carries waste, urine, etc., to the kidneys and intestines. That same air exists in the three aspects of effort, exertion, and power, and in that state, it is referred to as Udana air by those knowledgeable in physical science. When it manifests itself at all the junctions of the human system, it is known as Vyana. Internal heat spreads throughout all tissues of our system, and supported by these airs, it transforms our food and the tissues and fluids in our body. Through the combination of Prana and other airs, a reaction occurs, and the heat generated is known as the internal heat of the human system that aids in the digestion of food. The Prana and Apana air interlace within the Samana and Udana air. The heat from their combination promotes the growth of the body (comprising the seven substances, bones, muscles, etc.). The part of your seat extending to the rectum is called Apana; from it arise arteries in the five airs: Prana, etc. The Prana air, influenced by heat, pushes against the boundary of the Apana region and then rebounds, affecting the heat. Above the navel is the area of undigested food, and below it is the area of digestion. The Prana and all other airs operate from the navel. The arteries from the heart travel upwards and downwards, as well as diagonally; they carry the essence of our food and are influenced by the ten Prana airs. This is how patient Yogins, who have overcome all challenges and view things impartially, with their souls in the brain, connect with the Supreme Spirit. The Prana and Apana airs are present in all creatures' bodies. Understand that the spirit is embodied in a physical form, in eleven different conditions (of the animal system), and that while eternal, its typical state appears altered by its surroundings—like fire that is pure in its vessel—eternal, yet affected by its environment; the divine essence associated with the body relates to it like a drop of water on a smooth lotus leaf. Know that sattwa, rajas, and tamas are the attributes of all life, with life being an attribute of the spirit, which in turn is an attribute of the Supreme Spirit. Inert, non-sentient matter is the foundation of the living principle, which is active in itself and inspires activity in others. That force by which the seven worlds are driven to action is referred to as the most exalted by spiritually insightful individuals. Thus, in all these elements, the eternal spirit remains hidden, perceived only by those learned in spiritual science due to their heightened awareness. A pure-hearted person, through the purification of their heart, can dissolve the good and bad effects of their actions and attain eternal bliss from the enlightenment of their inner spirit. That state of peace and heart purification is likened to someone who sleeps deeply with a cheerful mind or to the glow of a lamp skillfully trimmed. Such a pure-hearted person, living on a simple diet, sees the Supreme Spirit reflected within and through concentration in the evening and the late hours of the night, recognizes the attributeless Supreme Spirit within his heart, shining like a brilliant lamp, achieving salvation. Avarice and anger must be suppressed by all means, as this is the most sacred virtue one can practice and is considered the way to transcend this sea of suffering and troubles. A person must protect their righteousness from the negative outcomes of anger, their virtues from pride, their knowledge from vanity, and their spirit from illusion. Kindness is the greatest virtue, forbearance the greatest strength, knowledge of our spiritual essence is the ultimate knowledge, and truthfulness is the highest religious obligation. Speaking truth is good, and understanding truth may also be good, but what benefits all creatures is known as the highest truth. He whose actions are not aimed at gaining rewards or blessings and has sacrificed all for the sake of renunciation is a true Sannyasin and genuinely wise. Since communion with Brahma cannot be explicitly taught by our spiritual teacher—who only provides a hint to the mystery—renouncing the material world is considered Yoga. We must not harm any creature and must live in harmony with all, avoiding vengeance against any being in this life. Self-denial, mental peace, renunciation of desires, and equanimity—these are the paths through which spiritual enlightenment can be consistently achieved; the knowledge of self (one’s own spiritual nature) is the best of all knowledge. In this world and the next, by relinquishing all worldly desires and adopting a stoic indifference that puts an end to all suffering, people should fulfill their religious responsibilities with intellect. The sage who seeks moksha (salvation), which is difficult to attain, must consistently practice austerities, be patient, exercise self-control, and let go of attachments to earthly things. These are called the attributes of the Supreme Spirit. The qualities we recognize reduce to non-qualities in Him; He is unbound by anything and only becomes apparent through the expansion and maturation of our spiritual vision. Once ignorance's illusion is lifted, this pure and unblemished bliss is attained. By giving up both pleasure and pain and relinquishing attachments to earthly things, a person can achieve Brahma (the Supreme Spirit or salvation). O noble Brahmana, I have now briefly explained all this to you, as I have heard. What else would you like to know?”
SECTION CCXIII
“Markandeya said, ‘When, O Yudhishthira, all this mystery of salvation was explained to that Brahmana, he was highly pleased and he said addressing the fowler, ‘All this that thou hast explained, is rational, and it seems to me that there is nothing in connection with the mysteries of religion which thou dost not know.’ The fowler replied, ‘O good and great Brahmana, thou shalt perceive with thine own eyes, all the virtue that I lay claim to, and by reason of which I have attained this blissful state. Rise, worshipful sir, and quickly enter this inner apartment. O virtuous man, it is proper that thou shouldst see my father and my mother.’ Markandeya continued, ‘Thus addressed the Brahmana went in, and beheld a fine beautiful mansion. It was a magnificent house divided in four suites of rooms, admired by gods and looking like one of their palaces; it was also furnished with seats and beds, and redolent of excellent perfumes. His revered parents clad in white robes, having finished their meals, were seated at ease. The fowler, beholding them, prostrated himself before them with his head at their feet. His aged parents then addressed him thus, ‘Rise, O man of piety, rise, may righteousness shield thee; we are much pleased with thee for thy piety; mayst thou be blessed with a long life, and with knowledge, high intelligence, and fulfilment of thy desires. Thou art a good and dutiful son, for, we are constantly and reasonably looked after by thee, and even amongst the celestials thou hast not another divinity to worship. By constantly subduing thyself, thou hast become endowed with the self-restraining power of Brahmanas and all thy grandsires and ancestors are constantly pleased with thee for thy self-restraining virtues and for thy piety towards us. In thought, word or deed thy attention to us never flags, and it seems that at present thou hast no other thought in thy mind (save as to how to please us). As Rama, the son of Jamadagni, laboured to please his aged parents, so hast thou, O Son, done to please us, and even more. Then the fowler introduced the Brahmana to his parents and they received him with the usual salutation of welcome, and the Brahmana accepting their welcome, enquired if they, with their children and servants, were all right at home, and if they were always enjoying good health at that time (of life). The aged couple replied, ‘At home, O Brahmana, we are all right, with all our servants. Hast thou, adorable sir, reached this place without any difficulty?’ Markandeya continued, “The Brahmana replied, ‘Yes, I have.’ Then the fowler addressing himself to the Brahmana said to him, ‘These my parents, worshipful sir, are the idols that I worship; whatever is due to the gods, I do unto them. As the thirty-three gods with Indra at their head are worshipped by men, so are these aged parents of mine worshipped by me. As Brahmanas exert themselves for the purpose of procuring offering for their gods, so do I act with diligence for these two (idols of mine). These my father and mother, O Brahmana, are my supreme gods, and I seek to please them always with offering of flowers, fruits and gems. To me they are like the three sacred fires mentioned by the learned; and, O Brahmana, they seem to me to be as good as sacrifices or the four Vedas. My five life-giving airs, my wife and children and friends are all for them (dedicated to their service). And with my wife and children I always attend on them. O good Brahmana, with my own hands I assist them in bathing and also wash their feet and give them food and I say to them only what is agreeable, leaving out what is unpleasant. I consider it to be my highest duty to do what is agreeable to them even though it be not strictly justifiable. And, O Brahmana, I am always diligent in attending on them. The two parents, the sacred fire, the soul and the spiritual preceptor, these five, O good Brahmana, are worthy of the highest reverence from a person who seeks prosperity. By serving them properly, one acquires the merit of perpetually keeping up the sacred fire. And it is the eternal and invariable duty of all householders.”
“Markandeya said, ‘When, O Yudhishthira, all this mystery of salvation was explained to that Brahmana, he was very pleased and said to the fowler, “What you’ve explained makes sense, and it seems to me that there’s nothing about the mysteries of religion that you don’t understand.” The fowler replied, “O respected and great Brahmana, you will see for yourself all the virtues I claim to have, which have allowed me to attain this blissful state. Please, noble sir, rise and quickly enter this inner room. O virtuous man, you should meet my father and mother.” Markandeya continued, ‘After being addressed in this way, the Brahmana entered and saw a beautifully ornate mansion. It was a magnificent house divided into four suites of rooms, admired by the gods and resembling their palaces; it was furnished with seats and beds and filled with delightful fragrances. His revered parents, dressed in white robes, having finished their meals, were seated comfortably. The fowler, seeing them, prostrated himself before them, laying his head at their feet. His aged parents then said to him, “Rise, O pious man, rise; may righteousness protect you. We are very pleased with you for your piety; may you be blessed with a long life, wisdom, high intelligence, and the fulfillment of your desires. You are a good and dutiful son, for you constantly and thoughtfully take care of us, and among the celestials, you don’t worship anyone else. Through your self-discipline, you’ve gained the self-restraining power of Brahmanas, and all your grandparents and ancestors are always pleased with you for your virtues and your devotion to us. In thought, word, or deed, your attention to us never wavers; it seems you have no other thoughts in your mind except how to please us. Just as Rama, the son of Jamadagni, worked to please his elderly parents, so too have you, O Son, done even more to please us.” Then the fowler introduced the Brahmana to his parents, and they welcomed him with the usual greeting. The Brahmana accepted their welcome and asked if they, along with their children and servants, were all well at home and enjoying good health at that stage of life. The elderly couple replied, “At home, O Brahmana, we are well, along with all our servants. Did you, dear sir, arrive here without any difficulty?” Markandeya continued, “The Brahmana replied, ‘Yes, I did.’ Then the fowler said to the Brahmana, ‘These my parents, esteemed sir, are the deities I worship; whatever is due to the gods, I give to them. Just as the thirty-three gods, led by Indra, are worshipped by people, so are my aged parents worshipped by me. As Brahmanas strive to secure offerings for their gods, I work diligently for these two (my idols). My father and mother, O Brahmana, are my supreme gods, and I always seek to please them with offerings of flowers, fruits, and gems. To me, they are like the three sacred fires mentioned by the learned; and, O Brahmana, they are as important to me as sacrifices or the four Vedas. My five vital breaths, my wife, children, and friends are all dedicated to their service. Together with my wife and children, I consistently attend to them. O good Brahmana, I personally assist them in bathing, wash their feet, and feed them, saying only what pleases them and leaving out anything unpleasant. I consider it my highest duty to do what delights them, even if it’s not strictly justifiable. And, O Brahmana, I am always diligent in serving them. The two parents, the sacred fire, the soul, and the spiritual teacher—these five, O good Brahmana, deserve the highest respect from anyone seeking prosperity. By serving them well, one earns the merit of perpetually tending the sacred fire. And it is the eternal and unchanging duty of all householders.”
SECTION CCXIV
“Markandeya continued, ‘The virtuous fowler, having introduced his (both) parents to that Brahmana as his highest gurus, again spoke to him as follows, ‘Mark thou the power of this virtue of mine, by which my inner spiritual vision is extended. For this, thou wast told by that self-restrained, truthful lady, devoted to her husband, ‘Hie thee to Mithila; for there lives a fowler who will explain to thee, the mysteries of religion.’ The Brahmana said, ‘O pious man, so constant in fulfilling thy religious obligations, bethinking myself of what that truthful good-natured lady so true to her husband, hath said, I am convinced that thou art really endowed with every high quality.’ The fowler replied, ‘I have no doubt, my lord, that what that lady, so faithful to her husband, said to thee about me, was said with full knowledge of the facts. I have, O Brahmana, explained to thee all this as a matter of favour. And now, good sir, listen to me. I shall explain what is good for thee. O good Brahmana, of irreproachable character, thou hast wronged thy father and thy mother, for thou hast left home without their permission, for the purpose of learning the Vedas. Thou hast not acted properly in this matter, for thy ascetic and aged parents have become entirely blind from grief at thy loss. Do thou return home to console them. May this virtue never forsake thee Thou art high-minded, of ascetic merit, and always devoted to thy religion but all these have become useless to thee. Do thou without delay return to console thy parents. Do have some regard for my words and not act otherwise; I tell thee what is good for thee, O Brahmana Rishi, Do thou return home this very day.’ The Brahmana replied, ‘This that thou hast said, is undoubtedly true; mayst thou, O pious man, attain prosperity; I am much pleased with thee.’ The fowler said, ‘O Brahmana, as thou practisest with assiduousness those divine, ancient, and eternal virtues which are so difficult of attainment even by pure-minded persons, thou appearest (to me) like a divine being. Return to the side of thy father and mother and be quick and diligent in honouring thy parents; for, I do not know if there is any virtue higher than this.’ The Brahmana replied, ‘By a piece of singular good luck have I arrived here, and by a piece of similar good luck have I thus been associated with thee. It is very difficult to find out, in our midst, a person who can so well expound the mysteries of religion; there is scarcely one man among thousands, who is well versed in the science of religion. I am very glad, O great man, to have secured thy friendship; mayst thou be prosperous. I was on the point of falling into hell, but was extricated by thee. It was destined to be so, for thou didst (unexpectedly) come in my way. And, O great man, as the fallen King Yayati was saved by his virtuous grandsons (daughter’s sons), so, have I know been saved by thee. According to thy advice, I shall honour my father and my mother; for a man with an impure heart can never expound the mysteries of sin and righteousness. As it is very difficult for a person born in the Sudra class to learn the mysteries of the eternal religion, I do not consider thee to be a Sudra. There must surely be some mystery in connection with this matter. Thou must have attained the Sudra’s estate by reason of the fruition of thine own past karma. O magnanimous man, I long to know the truth about this matter. Do thou tell it to me with attention and according to thy own inclination.’
“Markandeya continued, ‘The righteous fowler, having introduced both of his parents to that Brahmana as his greatest teachers, spoke to him again, saying, ‘Notice the strength of this virtue of mine, which has expanded my inner spiritual insight. For this, you were advised by that self-disciplined, honest woman, devoted to her husband, ‘Hurry to Mithila; there lives a fowler who will explain to you the mysteries of religion.’ The Brahmana replied, ‘O pious man, so steadfast in fulfilling your religious duties, reflecting on what that truthful, kind woman, so loyal to her husband, said, I believe you possess every noble quality.’ The fowler responded, ‘I have no doubt, my lord, that what that devoted woman said about me was said with complete understanding of the truth. I have, O Brahmana, shared all this with you as a kindness. And now, good sir, listen to me. I shall guide you on what is good for you. O virtuous Brahmana, you have wronged your father and mother by leaving home without their permission to pursue the Vedas. You have not acted rightly in this matter, for your ascetic and elderly parents are completely heartbroken from grief at your absence. You must return home to comfort them. May this virtue always be with you. You are noble-minded, of ascetic merit, and consistently devoted to your faith, but all these qualities have become pointless to you. Without delay, return to soothe your parents. Please heed my words and do not act otherwise; I tell you what is best for you, O Brahmana Rishi. Return home today.’ The Brahmana responded, ‘What you have said is undoubtedly true; may you, O pious man, achieve prosperity; I appreciate you greatly.’ The fowler said, ‘O Brahmana, as you diligently practice those divine, ancient, and eternal virtues that are so hard to grasp even for pure-hearted individuals, you appear to me like a divine being. Go back to your father and mother and be quick and earnest in honoring your parents; for I don’t know of any virtue greater than this.’ The Brahmana replied, ‘By a stroke of exceptional luck, I have reached here, and by a similar stroke of luck, I have encountered you. It is very rare to find someone among us who can so thoroughly explain the mysteries of religion; there is hardly one person in a thousand who truly understands the science of religion. I am very grateful, O great man, to have gained your friendship; may you prosper. I was on the verge of falling into hell, but you rescued me. It must have been meant to be, as you appeared unexpectedly in my path. And, O great man, just as the fallen King Yayati was saved by his virtuous grandsons, I have now been saved by you. Following your advice, I will honor my father and mother; for a person with an impure heart can never truly explain the mysteries of sin and righteousness. Since it is very hard for someone born in the Sudra caste to learn the secrets of eternal religion, I do not consider you to be a Sudra. There must be some deeper mystery regarding this. You must have attained the Sudra status due to the results of your own past actions. O generous man, I long to understand the truth of this situation. Please tell me about it with care and according to your own preference.’”
“The fowler replied, ‘O good Brahmana, Brahmanas are worthy of all respect from me. Listen, O sinless one, to this story of a previous existence of mine. O son of an excellent Brahmana, I was formerly a Brahmana, well-read in the Vedas, and an accomplished student of the Vedangas. Through my own fault I have been degraded to my present state. A certain king, accomplished in the science of dhanurveda (science of archery), was my friend; and from his companionship, O Brahmana, I, too became skilled in archery; and one day the king, in company with his ministers and followed by his best warriors, went out on a hunting expedition. He killed a large number of deer near a hermitage. I, too, O good Brahmana, discharged a terrible arrow. And a rishi was wounded by that arrow with its head bent out. He fell down upon the ground, and screaming loudly said, ‘I have harmed no one, what sinful man has done this?’ And, my lord, taking him for a deer, I went up to him and found that he was pierced through the body by my arrow. On account of my wicked deed I was sorely grieved (in mind). And then I said to that rishi of severe ascetic merit, who was loudly crying, lying upon the ground, ‘I have done this unwittingly, O rishi.’ And also this I said to the muni: ‘Do thou think it proper to pardon all this transgression.’ But, O Brahmana, the rishi, lashing himself into a fury, said to me, ‘Thou shalt be born as a cruel fowler in the Sudra class.”
“The fowler replied, ‘Oh good Brahmana, I respect all Brahmanas. Listen, oh sinless one, to a story from a past life of mine. Oh son of an excellent Brahmana, I was once a Brahmana, well-versed in the Vedas and a skilled student of the Vedangas. It was my own fault that I fell to my current state. A certain king, skilled in archery, was my friend; and through his company, I also became adept in archery. One day, the king, along with his ministers and followed by his best warriors, went out hunting. He killed a large number of deer near a hermitage. I, too, oh good Brahmana, shot a terrible arrow. It wounded a rishi, causing his head to bend back. He fell to the ground and screamed loudly, ‘I have harmed no one, who has done this sinful act?’ And, my lord, mistaking him for a deer, I approached and found that my arrow had pierced through his body. Out of deep regret for my wicked deed, I felt miserable. I then said to the rishi, who was lying on the ground and crying out in pain, ‘I did this unintentionally, oh rishi.’ I also pleaded with the muni, saying, ‘Please consider it appropriate to forgive this transgression.’ But, oh Brahmana, the rishi, fueled by rage, replied to me, ‘You shall be born as a cruel fowler in the Sudra class.’”
SECTION CCXV
“The fowler continued, ‘Thus cursed by that rishi, I sought to propitiate him with these words: ‘Pardon me, O muni, I have done this wicked deed unwittingly. It behooves thee to pardon all that. Do thou, worshipful sir, soothe yourself.’ The rishi replied, ‘The curse that I have pronounced can never be falsified, this is certain. But from kindness towards thee, I shall do thee a favour. Though born in the Sudra class thou shalt remain a pious man and thou shalt undoubtedly honour thy parents; and by honouring them thou shalt attain great spiritual perfection; thou shalt also remember the events of thy past life and shalt go to heaven; and on the expiation of this curse, thou shalt again become a Brahmana. O best of men, thus, of old was I cursed by that rishi of severe power, and thus was he propitiated by me. Then, O good Brahmana, I extricated the arrow from his body, and took him into the hermitage, but he was not deprived of his life (recovered). O good Brahmana, I have thus described to thee what happened to me of old, and also how I can go to heaven hereafter.’ The Brahmana said, ‘O thou of great intelligence, all men are thus subject to happiness or misery, thou shouldst not therefore grieve for that. In obedience to the customs of thy (present) race, thou hast pursued these wicked ways, but thou art always devoted to virtue and versed in the ways and mysteries of the world. And, O learned man, these being the duties of thy profession, the stain of evil karma will not attach to thee. And after dwelling here for some little time, thou shalt again become a Brahmana; and even now, I consider thee to be a Brahmana, there is no doubt about this. For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices, is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues,—righteousness, self-restraint, and truthfulness,—as a Brahmana. A man becomes a Brahmana by his character; by his own evil karma a man attains an evil and terrible doom. O good man. I believe that sin in thee has now died out. Thou must not grieve for this, for men, like thee who art so virtuous and learned in the ways and mysteries of the world, can have no cause for grief.’
“The fowler continued, ‘Cursed by that sage, I tried to appease him with these words: ‘Please forgive me, O sage; I did this wrong unknowingly. You should forgive me. Please, honorable sir, calm yourself.’ The sage replied, ‘The curse I’ve given can never be undone, that’s for sure. But out of kindness to you, I will do you a favor. Even though you were born into the Sudra class, you will be a devout person, and you will surely honor your parents; by honoring them, you will achieve great spiritual growth; you will also remember your past life and go to heaven; and once this curse is lifted, you will be a Brahmana again. O best of men, that’s how I was cursed by that powerful sage long ago, and that’s how I managed to appease him. Then, O good Brahmana, I pulled the arrow from his body and brought him to my hermitage, but he did not lose his life (he recovered). O good Brahmana, I have shared with you what happened to me in the past and how I can attain heaven later.’ The Brahmana said, ‘O wise one, all people are subject to happiness or suffering, so you shouldn't grieve about it. Following the customs of your current class, you have acted poorly, but you are always committed to virtue and knowledgeable about the world’s ways and mysteries. And, O learned man, since these are the duties of your profession, the burden of bad karma will not weigh on you. After staying here for a little while, you will again become a Brahmana; I even consider you a Brahmana now—there's no doubt about it. For a Brahmana who is vain and proud, who indulges in vices and clings to immorality, is like a Sudra. Conversely, I see a Sudra who consistently embodies these virtues—righteousness, self-control, and honesty—as a Brahmana. A person’s character defines their status as a Brahmana; through their own bad karma, a person can face a terrible fate. O good man, I believe that your sins have now faded away. You should not grieve about this, for people like you, who are virtuous and knowledgeable about the world’s mysteries, have no reason to feel sorrow.’”
“The fowler replied, ‘The bodily afflictions should be cured with medicines, and the mental ones with spiritual wisdom. This is the power of knowledge. Knowing this, the wise should not behave like boys. Man of low intelligence are overpowered with grief at the occurrence of something which is not agreeable to them, or non-occurrence of something which is good or much desired. Indeed, all creatures are subject to this characteristic (of grief or happiness). It is not merely a single creature or class that is subject to misery. Cognisant of this evil, people quickly mend their ways, and if they perceive it at the very outset they succeed in curing it altogether. Whoever grieves for it, only makes himself uneasy. Those wise men whose knowledge has made them happy and contented, and who are indifferent to happiness and misery alike, are really happy. The wise are always contented and the foolish always discontented. There is no end to discontentment, and contentment is the highest happiness. People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures. One must not give way to discontent57 for it is like a virulent poison. It kills persons of undeveloped intelligence, just as child is killed by an enraged snake. That man has no manliness whose energies have left him and who is overpowered with perplexity when an occasion for the exercise of vigour presents itself. Our actions are surely followed by their consequences. Whoever merely gives himself up to passive indifference (to worldly affairs) accomplishes no good. Instead of murmuring one must try to find out the way by which he can secure exemption from (spiritual) misery; and the means of salvation found, he must then free himself from sensuality. The man who has attained a high state of spiritual knowledge is always conscious of the great deficiency (instability) of all matter. Such a person keeping in view the final doom (of all), never grieves, I too, O learned man, do not grieve; I stay here (in this life) biding my time. For this reason, O best of men, I am not perplexed (with doubts)’. The Brahmana said, ‘Thou art wise and high in spiritual knowledge and vast is thy intelligence. Thou who art versed in holy writ, art content with thy spiritual wisdom. I have no cause to find fault with thee. Adieu, O best of pious men, mayst thou be prosperous, and may righteousness shield thee, and mayst thou be assiduous in the practice of virtue.’
“The fowler replied, ‘Physical ailments should be treated with medicine, while mental suffering should be addressed with spiritual insight. This is the power of knowledge. Understanding this, the wise should not act like children. Those with limited understanding are consumed by sorrow when they face something unpleasant or when they miss out on something good or highly desired. In fact, all beings experience this trait (of sorrow or joy). It’s not just one creature or group that feels misery. Aware of this flaw, people quickly correct their behavior, and if they recognize it early on, they can completely overcome it. Anyone who mourns only brings discomfort to themselves. Those wise individuals whose understanding has brought them joy and peace, and who are indifferent to both pleasure and pain, are truly happy. The wise are always content, while the foolish are perpetually discontented. Discontent has no limits, and contentment is the ultimate happiness. Those who have walked the perfect path do not grieve; they are always aware of the eventual fate of all beings. One must not succumb to discontent, for it acts like a deadly poison. It destroys those with underdeveloped intelligence, just as a child is harmed by an angry snake. A person lacks true courage if they are overwhelmed with confusion when a chance for action arises. Our actions definitely bring consequences. Anyone who simply embraces passive indifference (toward worldly matters) achieves no good. Rather than complaining, one should seek the path to liberation from (spiritual) anguish; having found the means of salvation, they should then free themselves from desires. The person who has achieved a high level of spiritual knowledge is always aware of the significant flaws (instability) of all matter. Such individuals, keeping in mind the eventual fate (of all), never grieve. I too, O learned one, do not grieve; I remain here (in this life) waiting for my time. For this reason, O best of men, I do not feel troubled (with doubts).’ The Brahmana said, ‘You are wise and possess deep spiritual knowledge, and your understanding is vast. You, who are well-versed in sacred texts, find contentment in your spiritual wisdom. I have no reason to criticize you. Farewell, O greatest of pious men, may you prosper, may righteousness protect you, and may you be diligent in practicing virtue.’”
“Markandeya continued, The fowler said to him, ‘Be it so’. And the good Brahmana walked round him58 and then departed. And the Brahmana returning home was duly assiduous in his attention to his old parents. I have thus, O pious Yudhishthira, narrated in detail to thee this history full of moral instruction, which thou, my good son, didst ask me to recite,—the virtue of women’s devotion to their husbands and that of filial piety.’ Yudhishthira replied, ‘O most pious Brahmana and best of munis, thou hast related to me this good and wonderful moral story; and listening to thee, O learned man, my time has glided away like a moment; but, O adorable sir, I am not as yet satiated with hearing this moral59 discourse.’”
“Markandeya continued, The fowler said to him, ‘Alright.’ And the good Brahmana walked around him58 and then left. As the Brahmana returned home, he was attentive and caring towards his elderly parents. I have now, O pious Yudhishthira, shared this detailed history full of moral lessons with you, which you, my good son, asked me to recite—the virtue of women’s devotion to their husbands and the importance of filial piety.’ Yudhishthira replied, ‘O most pious Brahmana and best of sages, you have told me this good and wonderful moral story; and listening to you, O learned man, my time has passed in the blink of an eye; but, O respected sir, I am still not satisfied with hearing this moral59 discourse.’”
SECTION CCXVI
Vaisampayana continued, “The virtuous king Yudhishthira, having listened to this excellent religious discourse, again addressed himself to the rishi Markandeya saying, ‘Why did the fire-god hide himself in water in olden times, and why is it that Angiras of great splendour officiating as fire-god, used to convey60 oblations during his dissolution. There is but one fire, but according to the nature of its action, it is seen to divide itself into many. O worshipful sir, I long to be enlightened on all these points,—How the Kumara61 was born, how he came to be known as the son of Agni (the fire-god) and how he was begotten by Rudra or Ganga and Krittika. O noble scion of Bhrigu’s race, I desire to learn all this accurately as it happened. O great muni, I am filled with great curiosity.’ Markandeya replied, ‘In this connection this old story is cited by the learned, as to how the carrier of oblations (the fire-god) in a fit of rage, sought the waters of the sea in order to perform a penance, and how the adorable Angiras transforming himself into the fire-god,62 destroyed darkness and distressed the world with his scorching rays. In olden times, O long-armed hero, the great Angiras performed a wonderful penance in his hermitage; he even excelled the fire-god, the carrier of oblations, in splendour and in that state he illumined the whole universe. At that time the fire-god was also performing a penance and was greatly distressed by his (Angirasa’s) effulgence. He was greatly depressed, but did not know what to do. Then that adorable god thought within himself, ‘Brahma has created another fire-god for this universe. As I have been practising austerities, my services as the presiding deity of fire have been dispensed with; and then he considered how he could re-establish himself as the god of fire. He beheld the great muni giving heat to the whole universe like fire, and approached him slowly with fear. But Angiras said to him, ‘Do thou quickly re-establish yourself as the fire animating the universe, thou art well-known in the three stable worlds and thou wast first created by Brahma to dispel darkness. Do thou, O destroyer of darkness, quickly occupy thine own proper place.’ Agni replied, ‘My reputation has been injured now in this world. And thou art become the fire-god, and people will know thee, and not me, as fire. I have relinquished my god-hood of fire, do thou become the primeval fire and I shall officiate as the second or Prajapatyaka fire.’ Angiras replied, ‘Do thou become the fire-god and the destroyer of darkness and do thou attend to thy sacred duty of clearing people’s way to heaven, and do thou, O lord, make me speedily thy first child.’ Markandeya continued, ‘Hearing these words of Angiras, the fire-god did as desired, and, O king, Angiras had a son named Vrihaspati. Knowing him to be the first son of Angiras by Agni, the gods, O Bharata, came and enquired about the mystery. And thus asked by the gods he then enlightened them, and the gods then accepted the explanation of Angiras. In this connection, I shall describe to thee religious sorts of fire of great effulgence which are here variously known in the Brahmanas63 by their respective uses.”
Vaisampayana continued, “The righteous king Yudhishthira, after listening to this remarkable religious discussion, turned to the sage Markandeya and asked, ‘Why did the fire-god conceal himself in water in ancient times, and why did Angiras, who is shining and acts as the fire-god, perform rituals with offerings during his dissolution? There is only one fire, yet it appears to split into many based on its activity. Oh revered sir, I am eager to learn about all these matters—how Kumara was born, how he came to be known as the son of Agni (the fire-god), and how he was conceived by Rudra or Ganga and Krittika. Oh noble descendant of Bhrigu, I wish to know everything as it truly happened. Oh great sage, my curiosity is overwhelming.’ Markandeya replied, ‘In this context, the learned recount this ancient tale about how the fire-god, in a fit of anger, sought the waters of the sea to perform penance, and how the beloved Angiras transformed into the fire-god, bringing light and scorching the world with his rays. In ancient times, oh mighty hero, the great Angiras performed a remarkable penance in his hermitage; he even surpassed the fire-god, the carrier of offerings, in brilliance, illuminating the entire universe. At that time, the fire-god was also meditating and was deeply troubled by Angiras’s radiance. He felt despair but didn’t know what to do. Then that revered god thought to himself, ‘Brahma has created another fire-god for this universe. Since I have been practicing austerities, my role as the presiding deity of fire has been usurped;’ and he pondered how he could reclaim his position as the god of fire. He saw the great sage radiating warmth throughout the universe like fire, and he approached him cautiously, feeling apprehensive. But Angiras said to him, ‘Quickly restore yourself as the fire that animates the universe; you are well-known in the three stable worlds and were first created by Brahma to dispel darkness. O destroyer of darkness, take your rightful place quickly.’ Agni replied, ‘My reputation has suffered in this world. You have become the fire-god, and people will recognize you instead of me. I have given up my divinity as fire; you should become the original fire, and I will serve as the secondary or Prajapatyaka fire.’ Angiras responded, ‘You become the fire-god and the destroyer of darkness, and fulfill your sacred duty of guiding people to heaven, and please, oh lord, make me your first child.’ Markandeya continued, ‘Hearing Angiras’s words, the fire-god complied, and, oh king, Angiras had a son named Vrihaspati. Recognizing him as the first son of Angiras by Agni, the gods, oh Bharata, came and asked about the mystery. And when questioned by the gods, he enlightened them, and the gods accepted Angiras’s explanation. In this context, I will describe to you the various types of fire of great brilliance that are referred to in the Brahmanas by their respective purposes.”
SECTION CCXVII
Markandeya continued, ‘O ornament of Kuru’s race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras’s second daughter was called Raga.64 She was so named because she was the object of all creature’s love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra’s daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.’
Markandeya continued, "O jewel of Kuru’s lineage, he (Angiras), the third son of Brahma, had a wife named Subha. Listen to the children he had with her. His son Vrihaspati, O king, was very renowned, open-hearted, and strong. His intelligence and knowledge were deep, and he had a great reputation as a counselor. Bhanumati was his first-born daughter, and she was the most beautiful of all his children. Angiras’s second daughter was named Raga. She was called that because she was loved by all creatures. Siniwali was Angiras's third daughter. Her body was so slim that she could be seen at one moment and disappear at another; for this reason, she was compared to Rudra’s daughter. Archismati was his fourth daughter, named for her great brightness. His fifth daughter was called Havishmati, named for her acceptance of havis or offerings. The sixth daughter of Angiras was known as Mahismati the pious. O sharp-minded one, the seventh daughter of Angiras is known as Mahamati, who is always present at grand sacrifices, and that revered daughter of Angiras, whom people call unmatched and without counterpart, and about whom they express amazement with the words 'kuhu kuhu,' is named Kuhu."
SECTION CCXVIII
“Markandeya continued, ‘Vrishaspati had a wife (called Tara) belonging to the lunar world. By her, he had six sons partaking of the energy of fire, and one daughter. The fire in whose honour oblations of clarified butter are offered at the Paurnamasya and other sacrifices, was a son of Vrishaspati called Sanju; he was of great ascetic merit. At the Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are offered first in his honour, and this powerful fire is indicated by numerous flames. Sanju’s wife was called Satya, she was of matchless beauty and she sprang from Dharma (righteousness) for the sake of truth. The blazing fire was his son, and he had three daughters of great religious merit. The fire which is honoured with the first oblations at sacrifices is his first son called Bharadwaja. The second son of Sanju is called Bharata in whose honour oblations of clarified butter are offered with the sacrificial ladle (called Sruk) at all the full moon (Paurnamasaya) sacrifices. Beside these, three sons of whom Bharata is the senior, he had a son named Bharata and a daughter called Bharati. The Bharata fire is the son of Prajapati Bharata Agni (fire). And, O ornament of Bharata’s race, because he is greatly honoured, he is also called the great. Vira is Bharadwaja’s wife; she gave birth to Vira. It is said by the Brahmanas that he is worshipped like Soma (with the same hymns) with offerings of clarified butter. He is joined with Soma in the secondary oblation of clarified butter and is also called Rathaprabhu, Rathadhwana and Kumbhareta. He begot a son named Siddhi by his wife Sarayu, and enveloped the sun with his splendour and from being the presiding genius of the fire sacrifice he is ever mentioned in the hymns in praise of fire. And the fire Nischyavana praises the earth only; he never suffers in reputation, splendour and prosperity. The sinless fire Satya blazing with pure flame is his son. He is free from all taint and is not defiled by sin, and is the regulator of time. That fire has another name Nishkriti, because he accomplished the Nishkriti (relief) of all blatant creatures here. When properly worshipped he vouchsafes good fortune. His son is called Swana, who is the generator of all diseases; he inflicts severe sufferings on people for which they cry aloud, and moves in the intelligence of the whole universe. And the other fire (Vrihaspati’s third son) is called Viswajit by men of spiritual wisdom. The fire, which is known as the internal heat by which the food of all creatures is digested, is the fourth son of Vrihaspati known through all the worlds, O Bharata, by the name of Viswabhuk. He is self-restrained, of great religious merit, and is a Brahmacharin and he is worshipped by Brahmanas at the Paka-sacrifices. The sacred river Gomati was his wife and by her all religious-minded men perform their rites. And that terrible water-drinking sea fire called Vadava is the fifth son of Vrihaspati. This Brahmic fire has a tendency to move upwards and hence it is called Urdhvabhag, and is seated in the vital air called Prana. The sixth son is called the great Swishtakrit; for by him oblations became swishta (su, excellently, and ishta, offered) and the udagdhara oblation is always made in his honour. And when all creatures are claimed, the fire called Manyauti becomes filled with fury. This inexorably terrible and highly irascible fire is the daughter of Vrihaspati, and is known as Swaha and is present in all matter. (By the respective influence of the three qualities of sattwa, rajas and tamas, Swaha had three sons). By reason of the first she had a son who was equalled by none in heaven in personal beauty, and from this fact he was surnamed by the gods as the Kama-fire.65 (By reason of the second) she had a son called the Amogha or invincible fire, the destroyer of his enemies in battle. Assured of success he curbs his anger and is armed with a bow and seated on a chariot and adorned with wreaths of flowers. (From the action of the third quality) she had a son, the great Uktha (the means of salvation) praised by (akin to) three Ukthas.66 He is the originator of the great word67 and is therefore known as the Samaswasa or the means of rest (salvation).’”
“Markandeya continued, ‘Vrishaspati had a wife named Tara from the lunar world. With her, he had six sons who embodied the energy of fire, and one daughter. The fire for which offerings of clarified butter are made at the full moon and other sacrifices was a son of Vrishaspati named Sanju; he was highly esteemed for his asceticism. At the Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are first offered in his honor, and this powerful fire is represented by many flames. Sanju’s wife, Satya, was unmatched in beauty and was born from Dharma (righteousness) to uphold the truth. The blazing fire was his son, and he had three daughters known for their religious merit. The fire that receives the first offerings at sacrifices is his first son, Bharadwaja. His second son, Bharata, is honored with offerings of clarified butter using the sacrificial ladle (called Sruk) at all the full moon (Paurnamasaya) sacrifices. In addition to these, among his three sons with Bharata being the eldest, he had a son also named Bharata and a daughter called Bharati. The Bharata fire is the son of Prajapati Bharata Agni (fire). And, O pride of Bharata’s lineage, because he is greatly revered, he is also known as the great one. Vira is Bharadwaja’s wife; she gave birth to Vira. The Brahmanas say he is worshipped like Soma (with the same hymns) with offerings of clarified butter. He is associated with Soma in the secondary offering of clarified butter and is also called Rathaprabhu, Rathadhwana, and Kumbhareta. He had a son named Siddhi with his wife Sarayu, and he enveloped the sun with his brilliance. As the presiding spirit of the fire sacrifice, he is continually mentioned in hymns praising fire. The fire Nischyavana only glorifies the earth; he never loses reputation, brilliance, or prosperity. The sinless fire Satya, blazing with pure flames, is his son. He is free from all impurity and unaffected by sin, and regulates time. That fire is also known as Nishkriti because he achieved the Nishkriti (relief) of all sentient beings here. When properly worshipped, he grants good fortune. His son is called Swana, who causes all diseases; he inflicts severe suffering on people, prompting their cries, and he acts upon the intelligence of the entire universe. The other fire (Vrishaspati’s third son) is known as Viswajit among the wise. The fire, known as the inner heat that digests the food of all beings, is Vrishaspati’s fourth son, recognized throughout the world by the name of Viswabhuk. He is self-controlled, highly esteemed for his religious merit, and lives as a Brahmacharin, worshipped by Brahmanas at the Paka sacrifices. The sacred river Gomati was his wife, and through her, all religious-minded people perform their rites. The fierce water-drinking sea fire called Vadava is Vrishaspati’s fifth son. This Brahmic fire has a tendency to rise, which is why it’s called Urdhvabhag, and resides in the vital air known as Prana. The sixth son is named the great Swishtakrit; through him, offerings became swishta (su, excellently, and ishta, offered), and the udagdhara offering is always made in his honor. When all creatures are gathered, the fire called Manyauti becomes furiously agitated. This exceedingly fearsome and highly irritable fire is Vrishaspati’s daughter, known as Swaha, and exists within all matter. (Due to the influence of the three qualities of sattwa, rajas, and tamas, Swaha had three sons). From the first, she had a son unmatched in beauty among the gods, thus he was called the Kama-fire.65 (From the second) she had a son named Amogha or invincible fire, the vanquisher of foes in battle. Confident of success, he controls his anger, wields a bow, rides a chariot, and is adorned with floral garlands. (Through the action of the third quality) she had a son, the great Uktha (the means of salvation), praised in relation to three Ukthas.66 He is the originator of the great word67 and is thus known as the Samaswasa or the means of rest (salvation).’”
SECTION CCXIX
“Markandeya continued, ‘He (Uktha) performed a severe penance lasting for many years, with the view of having a pious son equal unto Brahma in reputation. And when the invocation was made with the vyahriti hymns and with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son of Prana, Chyavana, the son of Angiras, and Suvarchaka—there arose a very bright energy (force) full of the animating (creative) principle, and of five different colours. Its head was of the colour of the blazing fire, its arms were bright like the sun and its skin and eyes were golden-coloured and its feet, O Bharata, were black. Its five colours were given to it by those five men by reason of their great penance. This celestial being is therefore described as appertaining to five men, and he is the progenitor of five tribes. After having performed a penance for ten thousand years, that being of great ascetic merit produced the terrible fire appertaining to the Pitris (manes) in order to begin the work of creation, and from his head and mouth respectively he created Vrihat and Rathantara (day and night) who quickly steal away (life, &c.). He also created Siva from his navel, Indra from his might and wind and fire from his soul, and from his two arms sprang the hymns Udatta and Anudatta. He also produced the mind, and the five senses, and other creatures. Having created these, he produced the five sons of the Pitris. Of these Pranidhi was the son of Vrihadratha. Vrihadratha was the son of Kasyapa. Bhanu was the godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the son of Prana. These twenty-five beings are reputed (to have been created by him). Tapa also created fifteen other gods who obstruct sacrifices68. They are Subhima, Bhima, Atibhima, Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana and Mitradharaman,69 and Surapravira, Vira, Suveka, Suravarchas and Surahantri. These gods are divided into three classes of five each. Located here in this world, they destroy the sacrifices of the gods in heaven; they frustrate their objects and spoil their oblations of clarified butter. They do this only to spite the sacred fires carrying oblations to the gods. If the officiating priests are careful, they place the oblations in their honour outside of the sacrificial altar. To that particular place where the sacred fire may be placed, they cannot go. They carry the oblation of their votaries by means of wings. When appeased by hymns, they do not frustrate the sacrificial rites. Vrihaduktha, another son of Tapa, belongs to the Earth. He is worshipped here in this world by pious men performing Agnihotra sacrifices. Of the son of Tapa who is known as Rathantara, it is said by officiating priests that the sacrificial oblation offered in his honour is offered to Mitravinda. The celebrated Tapa was thus very happy with his sons.”
Markandeya continued, “He (Uktha) did intense meditation for many years, hoping to have a virtuous son who would be as esteemed as Brahma. When the invocation was made using the vyahriti hymns and the help of the five sacred fires, Kasyapa, Vasistha, Prana (the son of Prana), Chyavana (the son of Angiras), and Suvarchaka, a brilliant energy arose, full of creative power and bearing five distinct colors. Its head was as bright as a blazing fire, its arms shone like the sun, its skin and eyes were golden, and its feet, O Bharata, were black. The five colors were granted to it by those five men due to their great penance. This celestial being is described as connected to five men and is the ancestor of five tribes. After meditating for ten thousand years, that highly ascetic being created the terrifying fire associated with the Pitris (manes) to initiate the work of creation. From his head and mouth, he created Vrihat and Rathantara (day and night), who swiftly take away life, and from his navel, he produced Shiva, Indra from his might, and wind and fire from his soul. From his two arms came the hymns Udatta and Anudatta. He also created the mind, the five senses, and other beings. Having made these, he produced the five sons of the Pitris. Among them, Pranidhi was the son of Vrihadratha. Vrihadratha was the son of Kasyapa. Bhanu was the godson of Chyavana, Saurabha was the son of Suvarchaka, and Anudatta was the son of Prana. These twenty-five beings are considered to have been created by him. Tapa also created fifteen other gods who obstruct sacrifices68. They are Subhima, Bhima, Atibhima, Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana, Mitradharaman,69 and Surapravira, Vira, Suveka, Suravarchas, and Surahantri. These gods are divided into three classes of five each. Here in this world, they disrupt the sacrifices of the gods in heaven; they thwart their intentions and ruin their offerings of clarified butter. They do this solely to annoy the sacred fires carrying offerings to the gods. If the officiating priests are careful, they place the offerings in their honor outside of the sacrificial altar. To that specific place where the sacred fire is located, they cannot go. They carry the offerings of their followers through their wings. When appeased by hymns, they do not hinder the sacrificial rites. Vrihaduktha, another son of Tapa, is associated with the Earth. He is honored here in this world by devoted people performing Agnihotra sacrifices. Regarding the son of Tapa known as Rathantara, officiating priests say that the sacrificial offering made in his honor is directed to Mitravinda. Thus, the renowned Tapa was very pleased with his sons.”
SECTION CCXX
“Markandeya continued, ‘The fire called Bharata was bound by severe rules of asceticism. Pushtimati is another name of his fire; for when he is satisfied he vouchsafes pushti (development) to all creatures, and for this reason he is called Bharata (or the Cherisher). And that other fire, by name Siva, is devoted to the worship of Sakti (the forces of the presiding deity of the forces of Nature), and because he always relieves the sufferings of all creatures afflicted with misery, he is called Siva (the giver of good). And on the acquisition of great ascetic wealth by Tapa, an intelligent son named Puranda was born to inherit the same. Another son named Ushma was also born. This fire is observed in the vapour of all matter. A third son Manu was born. He officiated as Prajapati. The Brahmanas who are learned in the Vedas, then speak of the exploits of the fire Sambhu. And after that the bright Avasathya fire of great refulgence is spoken of by the Brahmanas. Tapa thus created the five Urjaskara fires, all bright as gold. These all share the Soma drink in sacrifices. The great sun-god when fatigued (after his day’s labours) is known as the Prasanta fire. He created the terrible Asuras and various other creatures of the earth. Angiras, too created the Prajapati Bhanu, the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu the daughter of Surya (the sun-god). They gave birth to six sons; do thou hear of their progeny. The fire who gives strength to the weak is called Valada (or the giver of strength). He is the first son of Bhanu, and that other fire who looks terrible when all the elements are in a tranquil state is called the Manjuman fire; he is the second son of Bhanu. And the fire in whose honour oblations of clarified butter are enjoined to be made here at the Darsa and Paurnamasya sacrifices and who is known as Vishnu in this world, is (the third son of Bhanu) called Angiras, or Dhritiman. And the fire to whom with Indra, the Agrayana oblation is enjoined to be made is called the Agrayana fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha who is the source of the oblations which are daily made for the performance of the Chaturmasya (four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the name of another wife of that Manu who is known by the name of Bhanu. She gave birth to one daughter, the two Agnishomas, and also five other fire-gods. The resplendent fire-god who is honoured with the first oblations in company with the presiding deity of the clouds is called Vaiswanara. And that other fire who is called the lord of all the worlds is Viswapati, the second son of Manu. And the daughter of Manu is called Swistakrit, because by oblations unto her one acquires great merit. Though she was the daughter of Hiranyakasipu, she yet became his wife for her evil deeds. She is, however, one of the Prajapatis. And that other fire which has its seats in the vital airs of all creatures and animates their bodies, is called Sannihita. It is the cause of our perceptions of sound and form. That divine spirit whose course is marked with black and white stains, who is the supporter of fire, and who, though free from sin, is the accomplisher of desired karma, whom the wise regard as a great Rishi, is the fire Kapila, the propounder of the Yoga system called Sankhya. The fire through whom the elementary spirits always receive the offerings called Agra made by other creatures at the performance of all the peculiar rites in this world is called Agrani. And these other bright fires famous in the world, were created for the rectification of the Agnihotra rites when marred by any defects. If the fires interlap each other by the action of the wind, then the rectification must be made with the Ashtakapala rites in honour of the fire Suchi. And if the southern fire comes in contact with the two other fires, then rectification must be made by the performance of the Ashtakapala rites in honour of the fire Viti. If the fires in their place called Nivesa come in contact with the fire called Devagni, then the Ashtakapala rites must be performed in honour of the fire Suchi for rectification. And if the perpetual fire is touched by a woman in her monthly course, then for rectification the Ashtakapala rites must be performed in honour of the fire called Dasyuman. If at the time of the performance of this Agnihotra rites the death of any creature is spoken of, or if animals die, then rectification must be made with the performance of the Ashtakapala rites in honour of the Suraman fire. The Brahmana, who while suffering from a disease is unable to offer oblations to the sacred fire for three nights, must make amends for the same by performing the Ashtakapala rites in honour of the northern fire. He who has performed the Darsa and the Paurnamasya rites must make the rectification with the performance of the Ashtakapala rites in honour of the Patikrit fire. If the fire of a lying-in room comes in contact with the perpetual sacred fire, then rectification must be made with the performance of Ashtakapala rites in honour of the Agniman fire.’”
“Markandeya continued, ‘The fire called Bharata was bound by strict rules of asceticism. Pushtimati is another name for this fire; when he is pleased, he grants development to all creatures, which is why he’s called Bharata (or the Cherisher). That other fire, named Siva, is dedicated to the worship of Sakti (the forces of the presiding deity of Nature), and because he always alleviates the suffering of all creatures in distress, he is called Siva (the giver of good). After acquiring great ascetic wealth through Tapa, an intelligent son named Puranda was born to inherit it. Another son named Ushma was also born. This fire is seen in the vapor of all matter. A third son, Manu, was born, who served as Prajapati. The Brahmanas who are knowledgeable in the Vedas then mention the deeds of the fire Sambhu. Following that, the bright Avasathya fire of great brilliance is described by the Brahmanas. Tapa thus created the five Urjaskara fires, all bright as gold. They all partake in the Soma drink during sacrifices. The great sun-god, when tired after his day’s work, is known as the Prasanta fire. He created the fearsome Asuras and various other creatures of the earth. Angiras also created Prajapati Bhanu, the son of Tapa. He is also referred to as Vrihadbhanu (the great Bhanu) by Brahmanas knowledgeable in the Vedas. Bhanu married Supraja and Brihadbhanu, the daughter of Surya (the sun-god). They had six sons; listen to their lineage. The fire that gives strength to the weak is called Valada (or the giver of strength). He is the first son of Bhanu, and the second son of Bhanu, who appears fearsome when all elements are calm, is called the Manjuman fire. The fire for which oblations of clarified butter are mandated during the Darsa and Paurnamasya sacrifices, known as Vishnu in this world, is (the third son of Bhanu) called Angiras, or Dhritiman. The fire to whom the Agrayana oblation is prescribed alongside Indra is called the Agrayana fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha, the source of daily oblations made during the Chaturmasya (four-monthly) rites. Stuva is the sixth son of Bhanu. Nisa was another wife of Manu, who is known as Bhanu. She gave birth to one daughter, two Agnishomas, and five other fire-gods. The radiant fire-god who is honored with the first oblations along with the presiding deity of the clouds is called Vaiswanara. That other fire, known as the lord of all worlds, is Viswapati, the second son of Manu. Manu's daughter is named Swistakrit, because honoring her with oblations brings great merit. Although she was Hiranyakasipu's daughter, she became his wife for her misdeeds. However, she is still regarded as one of the Prajapatis. That other fire which dwells within the vital airs of all creatures and animates their bodies is called Sannihita. It causes our perception of sound and form. That divine spirit, whose course is marked by black and white stains, supports fire, and is free from sin yet accomplishes desired actions, whom the wise regard as a great Rishi, is the fire Kapila, the founder of the Yoga system called Sankhya. The fire through which the elemental spirits receive the offerings called Agra made by other beings during various rituals in this world is called Agrani. These other bright fires famous in the world were created to correct the Agnihotra rites when they are flawed. If the fires overlap due to the wind's action, then rectification must be performed with the Ashtakapala rites in honor of the fire Suchi. If the southern fire touches the two other fires, then rectification must be done by conducting the Ashtakapala rites in honor of the fire Viti. If the fires in their designated place called Nivesa come into contact with the fire Devagni, then Ashtakapala rites must be performed in honor of the fire Suchi for correction. If the perpetual fire is touched by a woman during her monthly cycle, then the Ashtakapala rites should be conducted in honor of the fire called Dasyuman for rectification. If during the Agnihotra rites there is mention of any creature's death, or if animals die, then rectification must be made through Ashtakapala rites in honor of the Suraman fire. A Brahmana who, while ill, cannot offer oblations to the sacred fire for three nights must make up for it by performing the Ashtakapala rites in honor of the northern fire. Someone who performed the Darsa and the Paurnamasya rites must rectify the situation through the Ashtakapala rites in honor of the Patikrit fire. If the fire from a lying-in room comes into contact with the perpetual sacred fire, then Ashtakapala rites must be performed in honor of the Agniman fire.’”
SECTION CCXXI
Markandeya continued, “Mudita, the favourite wife of the fire Swaha, used to live in water. And Swaha who was the regent of the earth and sky beget in that wife of his a highly sacred fire called Advanta. There is a tradition amongst learned Brahmanas that this fire is the ruler and inner soul of all creatures. He is worshipful, resplendent and the lord of all the great Bhutas here. And that fire, under the name of Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. That great son of Swaha—the great Adbhuta fire is the soul of the waters and the prince and regent of the sky and the lord of everything great. His (son), the Bharata fire, consumes the dead bodies of all creatures. His first Kratu is known as Niyata at the performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha) is always missed by the gods, because when he sees Niyata approaching him he hides himself in the sea from fear of contamination. Searching for him in every direction, the gods could not (once) find him out and on beholding Atharvan the fire said to him, ‘O valiant being, do thou carry the oblations for the gods! I am disabled from want of strength. Attaining the state of the red-eyed fire, do thou condescend to do me this favour!’ Having thus advised Atharvan, the fire went away to some other place. But his place of concealment was divulged by the finny tribe. Upon them the fire pronounced this curse in anger, ‘You shall be the food of all creatures in various ways.’ And then that carrier of oblations spoke unto Atharvan (as before). Though entreated by the gods, he did not agree to continue carrying their oblations. He then became insensible and instantly gave up the ghost. And leaving his material body, he entered into the bowels of the earth. Coming into contact with the earth, he created the different metals. Force and scent arose from his pus; the Deodar pine from his bones; glass from his phlegm; the Marakata jewel from his bile; and the black iron from his liver. And all the world has been embellished with these three substances (wood, stone and iron). The clouds were made from his nails, and corals from his veins. And, O king, various other metals were produced from his body. Thus leaving his material body, he remained absorbed in (spiritual) meditation. He was roused by the penance of Bhrigu and Angiras. The powerful fire thus gratified with penance, blazed forth intensely. But on beholding the Rishi (Atharvan), he again sought his watery refuse. At this extinction of the fire, the whole world was frightened, and sought the protection of Atharvan, and the gods and others began to worship him. Atharvan rummaged the whole sea in the presence of all those beings eager with expectation, and finding out the fire, himself began the work of creation. Thus in olden times the fire was destroyed and called back to life by the adorable Atharvan. But now he invariably carries the oblations of all creatures. Living in the sea and travelling about various countries, he produced the various fires mentioned in the Vedas.
Markandeya continued, “Mudita, the favorite wife of the fire Swaha, used to live in water. Swaha, the ruler of the earth and sky, had a profoundly sacred fire named Advanta with her. There is a belief among knowledgeable Brahmins that this fire is the ruler and inner essence of all beings. He is worshiped, radiant, and the master of all the great spirits here. This fire, known as Grihapati, is always honored in all sacrifices and carries all the offerings made in this world. The great son of Swaha—the magnificent Adbhuta fire—is the essence of the waters, the prince and ruler of the sky, and the lord of everything significant. His son, the Bharata fire, incinerates the remains of all creatures. His first Kratu is called Niyata during the Agnishtoma sacrifice. The powerful prime fire (Swaha) is always missed by the gods because when he sees Niyata approaching, he hides in the sea out of fear of contamination. The gods searched in every direction but could not find him, and when they saw Atharvan, the fire said to him, ‘O brave one, carry the offerings for the gods! I am too weak to do so. Transforming into the red-eyed fire, please do me this favor!’ After advising Atharvan this way, the fire retreated to another location. But his hiding place was revealed by the fish. In anger, the fire cursed them, saying, ‘You will be the food for all creatures in various forms.’ Then, the carrier of offerings spoke again to Atharvan. Even though the gods pleaded, he refused to continue carrying their offerings. He then became insensible and instantly passed away. Leaving his material body, he entered the earth's depths. Upon touching the earth, he created various metals. From his pus came force and scent; from his bones arose the Deodar pine; from his phlegm came glass; the Marakata jewel emerged from his bile; and black iron came from his liver. The world has been adorned with these three materials (wood, stone, and iron). His nails transformed into clouds, and corals were formed from his veins. And, O king, many other metals were produced from his body. Thus, after leaving his physical form, he became absorbed in spiritual meditation. He was awakened by the penance of Bhrigu and Angiras. The powerful fire, satisfied by the penance, blazed intensely. But when he saw the sage (Atharvan), he again sought refuge in the water. At this extinction of the fire, the entire world was frightened and turned to Atharvan for protection, leading the gods and others to worship him. Atharvan searched through the whole sea in front of all those eager beings and, upon finding the fire, began the creation process himself. So, in ancient times, the fire was destroyed and revived by the revered Atharvan. Now he consistently carries the offerings of all creatures. Living in the sea and traveling across various lands, he produced the different fires mentioned in the Vedas."
The river Indus, the five rivers (of the Punjab), the Sone, the Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and the Kapila, these rivers, O Bharata, are said to be the mothers of the fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu was the eldest of his sons by her. There are as many different kinds of Soma sacrifices as the number of fires mentioned before. All this race of fires, first-born of the spirit of Brahma, sprang also from the race of Atri. Atri in his own mind conceived these sons, desirous of extending the creation. By this act, the fires came out of his own Brahmic frame. I have thus narrated to thee the history of the origin of these fires. They are great, resplendent, and unrivalled in power, and they are the destroyers of darkness. Know that the powers of those fires are the same as those of the Adbhuta fire as related in the Vedas. For all these fires are one and same. This adorable being, the first born fire, must be considered as one. For like the Jyotishtoma sacrifice he came out of Angiras body in various forms. I have thus described to thee the history of the great race of Agni (fires) who when duly worshipped with the various hymns, carry the oblations of all creatures to the gods.
The Indus River, the five rivers of Punjab, the Sone, the Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers Tamravati, Vetravati, and Kausiki; the Tamasa, the Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna, and the Kapila—these rivers, O Bharata, are said to be the mothers of the fires! The fire named Adbhuta had a wife named Priya, and their oldest son was Vibhu. There are as many kinds of Soma sacrifices as there are fires mentioned above. All these fires, the first-born of the spirit of Brahma, also came from the lineage of Atri. Atri envisioned these sons in his mind, wanting to expand creation. From this thought, the fires emerged from his own Brahmic form. I have told you the story of how these fires originated. They are powerful, radiant, and unmatched in strength, and they banish darkness. Understand that the powers of these fires are the same as those of the Adbhuta fire described in the Vedas. For all these fires are essentially one and the same. This revered being, the first-born fire, should be considered a singular entity. Just as the Jyotishtoma sacrifice emerged from the body of Angiras in various forms. I have explained to you the history of the great lineage of Agni (fires) who, when properly worshipped with various hymns, carry the offerings of all beings to the gods.
SECTION CCXXII
“Markandeya continued, ‘O sinless scion of Kuru’s race, I have described to thee the various branches of the race of Agni. Listen now to the story of the birth of the intelligent Kartikeya. I shall tell thee of that wonderful and famous and highly energetic son of the Adbhuta fire begotten of the wives of the Brahmarshis. In ancient times the gods and Asuras were very active in destroying one another. And the terrible Asuras always succeeded in defeating the gods. And Purandara (Indra) beholding the great slaughter of his armies by them and anxious to find out a leader for the celestial host, thought within himself, ‘I must find out a mighty person who observing the ranks of the celestial army shattered by the Danavas will be able to reorganize it with vigour.’ He then repaired to the Manasa mountains and was there deeply absorbed in thought of nature, when he heard the heart-rending cries of a woman to the effect, ‘May some one come quick and rescue me, and either indicate a husband for me, or be my husband himself.’ Purandara said to her, ‘Do not be afraid, lady!’ And having said these words, he saw Kesin (an Asura) adorned with a crown and mace in hand standing even like a hill of metals at a distance and holding that lady by the hand. Vasava addressed then that Asura saying, ‘Why art thou bent on behaving insolently to this lady? Know that I am the god who wields the thunderbolt. Refrain thou from doing any violence to this lady.’ To him Kesin replied, ‘Do thou, O Sakra, leave her alone. I desire to possess her. Thinkest thou, O slayer of Paka, that thou shalt be able to return home with thy life?’ With these words Kesin hurled his mace for slaying Indra. Vasava cut it up in its course with his thunderbolt. Then Kesin, furious with rage, hurled a huge mass of rock at him. Beholding that, he of a hundred sacrifices rent it asunder with his thunderbolt, and it fell down upon the ground. And Kesin himself was wounded by that falling mass of rock. Thus sorely afflicted, he fled leaving the lady behind. And when the Asura was gone, Indra said to that lady, ‘Who and whose wife art thou, O lady with a beautiful face, and what has brought thee here?’”
“Markandeya continued, ‘O pure descendant of the Kuru lineage, I have told you about the different branches of the Agni family. Now listen to the story of the birth of the clever Kartikeya. I will share the tale of that remarkable, famous, and highly energetic son of the wondrous fire, conceived by the wives of the Brahmarshis. Long ago, the gods and Asuras were fiercely engaged in battles against each other, and the fierce Asuras consistently defeated the gods. Observing the great losses of his armies, Purandara (Indra), eager to find a leader for the heavenly host, thought to himself, ‘I need to find a powerful individual who can witness the celestial army, shattered by the Danavas, and restore it with strength.’ He then went to the Manasa mountains and was lost in thought about nature when he heard the desperate cries of a woman saying, ‘Someone, please come quickly and save me, or find me a husband, or be my husband yourself.’ Purandara replied to her, ‘Don’t be afraid, lady!’ After saying this, he spotted Kesin (an Asura), wearing a crown and holding a mace, standing like a mountain at a distance while holding the lady's hand. Vasava then addressed the Asura, saying, ‘Why are you treating this lady so disrespectfully? Know that I am the god who wields the thunderbolt. Stop harming her.’ To this, Kesin responded, ‘Leave her alone, O Sakra. I intend to claim her for myself. Do you really think, O destroyer of Paka, that you will return home alive?’ With those words, Kesin threw his mace at Indra. Vasava shattered it with his thunderbolt. Furious, Kesin then hurled a massive boulder at him. Seeing this, the one with a hundred sacrifices split it apart with his thunderbolt, causing it to crash to the ground. The falling rock actually wounded Kesin himself. In great pain, he fled, leaving the lady behind. Once the Asura was gone, Indra asked the lady, ‘Who are you and whose wife are you, beautiful lady, and what brought you here?’”
SECTION CCXXIII
“The lady replied, ‘I am a daughter of Prajapati (the lord of all creatures, Brahma) and my name is Devasena. My sister Daityasena has ere this been ravished by Kesin. We two sisters with our maids habitually used to come to these Manasa mountains for pleasures with the permission of Prajapati. And the great Asura Kesin used daily to pay his court to us. Daityasena, O conqueror of Paka, listened to him, but I did not. Daityasena was, therefore, taken away by him, but, O illustrious one, thou hast rescued me with thy might. And now, O lord of the celestials, I desire that thou shouldst select an invincible husband for me.’ To this Indra replied, ‘Thou art a cousin of mine, thy mother being a sister of my mother Dakshayani, and now I desire to hear thee relate thine own prowess.’ The lady replied, ‘O hero with long arms, I am Avala70 (weak) but my husband must be powerful. And by the potency of my father’s boon, he will be respected by gods and Asuras alike.’ Indra said, ‘O blameless creature, I wish to hear from thee, what sort of power thou wishest thy husband to possess.’ The lady replied, ‘That manly and famous and powerful being devoted to Brahma, who is able to conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the evil-minded Daityas and to subdue all the worlds with thee, shall be my husband.’
“The lady responded, ‘I’m a daughter of Prajapati (the lord of all creatures, Brahma), and my name is Devasena. My sister Daityasena has already been violated by Kesin. We two sisters, along with our maidens, used to come to these Manasa mountains for enjoyment with Prajapati's permission. The great Asura Kesin used to court us daily. Daityasena, O conqueror of Paka, listened to him, but I did not. Therefore, Daityasena was taken away by him, but, O illustrious one, you have rescued me with your power. Now, O lord of the celestials, I wish for you to choose an unbeatable husband for me.’ To this, Indra replied, ‘You are my cousin, since your mother is my mother Dakshayani’s sister, and now I want to hear about your strength.’ The lady replied, ‘O hero with long arms, I may be weak, but my husband must be powerful. And by the strength of my father’s blessing, he will be respected by both gods and Asuras.’ Indra said, ‘O faultless one, I wish to know what kind of strength you want your husband to have.’ The lady replied, ‘That manly, renowned, and powerful being devoted to Brahma, who can conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the wicked Daityas, and dominate all the worlds alongside you, shall be my husband.’”
“Markandeya continued, ‘On hearing her speech, Indra was grieved and deeply thought within himself, ‘There is no husband for this lady, answering to her own description.’ And that god adorned with sun-like effulgence, then perceived the Sun rising on the Udaya hill,71 and the great Soma (Moon) gliding into the Sun. It being the time of the new Moon, he of a hundred sacrifices, at the Raudra72 moment, observed the gods and Asuras fighting on the Sunrise hill. And he saw that the morning twilight was tinged with red clouds. And he also saw that the abode of Varuna had become blood-red. And he also observed Agni conveying oblations offered with various hymns by Bhrigu, Angiras, and others and entering the disc of the Sun. And he further saw the twenty four Parvas adorning the Sun, and the terrible Soma also present in the Sun under such surroundings. And observing this union of the Sun and the Moon and that fearful conjunction of theirs, Sakra thought within himself, This terrific conjunction of the Sun and the Moon forebodeth a fearful battle on the morrow. And the river Sindhu (Indus) too is flowing with a current of fresh blood and the jackals with fiery laces are crying to the Sun. This great conjunction is fearful and full of energy. This union of the Moon (Soma) with the Sun and Agni is very wonderful. And if Soma giveth birth to a son now, that son may become the husband of this lady. And Agni also hath similar surroundings now, and he too is a god. If the two begetteth a son, that son, may become the husband of this lady.’ With these thoughts that illustrious celestial repaired to the regions of Brahma, taking Devasena73 with him. And saluting the Grandsire he said unto him, ‘Do thou fix a renowned warrior as husband of this lady.’ Brahma replied, ‘O slayer of Asuras, it shall be; as thou hast intended. The issue of that union will be mighty and powerful accordingly. That powerful being will be the husband of this lady and the joint leader of thy forces with thee.’ Thus addressed, the lord of the celestials and the lady bowed unto him and then repaired to the place where those great Brahmanas, the powerful celestial Rishis, Vasistha and others, lived. And with Indra at their head, the other gods also, desirous of drinking the Soma beverage, repaired to the sacrifices of those Rishis to receive their respective shares of the offerings. Having duly performed the ceremonies with the bright blazing fire, those great-minded persons offered oblations to the celestials. And the Adbhuta fire, that carrier of oblations, was invited with mantras. And coming out of the solar disc, that lordly fire duly repaired thither, restraining speech. And, O chief of Bharata’s race, that fire entering the sacrificial fire that had been ignited and into which various offerings were made by the Rishis with recitations of hymns, took them with him and made them over to the dwellers of heaven. And while returning from that place, he observed the wives of those high-souled Rishis sleeping at their ease on their beds. And those ladies had a complexion beautiful like that of an altar of gold, spotless like moon-beams, resembling fiery flames and looking like blazing stars. And seeing those wives of the illustrious Brahmanas with eager eyes, his mind became agitated and he was smitten with their charms. Restraining his heart he considered it improper for him to be thus agitated. And he said unto himself, The wives of these great Brahmanas are chaste and faithful and beyond the reach of other people’s desires. I am filled with desire to possess them. I cannot lawfully cast my eyes upon them, nor ever touch them when they are not filled with desire. I shall, therefore, gratify myself daily with only looking at them by becoming their Garhapatya (house-hold) fire.’
“Markandeya continued, ‘When Indra heard her words, he felt sad and thought to himself, ‘There’s no husband for this woman who fits her description.’ The god, adorned with radiant brightness, then saw the Sun rising on the Udaya hill, and the great Moon gliding into the Sun. Since it was the time of the new Moon, the one who performs a hundred sacrifices noticed the gods and Asuras fighting on the Sunrise hill. He saw the morning twilight tinged with red clouds and noticed Varuna's abode bathed in blood-red hues. He also observed Agni carrying offerings presented with various hymns by Bhrigu, Angiras, and others, entering the disc of the Sun. Furthermore, he saw the twenty-four Parvas adorning the Sun, and the fierce Moon also present in the Sun among such surroundings. Recognizing the union of the Sun and the Moon and their alarming conjunction, Sakra thought to himself, This frightening conjunction of the Sun and the Moon predicts an intense battle tomorrow. The river Sindhu (Indus) is also flowing with fresh blood, and the jackals with fiery eyes are howling at the Sun. This great conjunction is terrifying and filled with energy. This union of the Moon (Soma) with the Sun and Agni is incredible. If Soma has a son now, that son could become the husband of this woman. Agni also shares a similar context right now, and he is a god too. If they have a son together, he could be the husband of this woman.’ With these thoughts, the illustrious celestial went to the realm of Brahma, taking Devasena with him. After bowing to the Grandsire, he said, ‘Please appoint a renowned warrior as the husband for this woman.’ Brahma replied, ‘O slayer of Asuras, it shall be as you wish. The offspring of that union will be great and powerful. That powerful being will be the husband of this woman and your joint leader in battles.’ After this exchange, the lord of the celestials and the lady bowed before him and then proceeded to the place where the great Brahmanas, the powerful celestial Rishis, Vasistha and others, resided. With Indra leading them, the other gods, eager for the Soma beverage, went to the sacrifices of those Rishis to receive their respective shares of the offerings. After properly performing the ceremonies with the bright blazing fire, those noble-minded individuals offered oblations to the celestials. The Adbhuta fire, the carrier of offerings, was invited with mantras. Emerging from the solar disc, that powerful fire arrived there while remaining silent. And, O chief of Bharata’s lineage, that fire entered the sacrificial fire that had been lit and into which various offerings were made by the Rishis reciting hymns, took them with him, and delivered them to the celestial beings. On his way back, he noticed the wives of those noble Rishis peacefully sleeping in their beds. These women had a complexion beautiful as a golden altar, spotless as moonlight, radiant like fiery flames, and resembling glowing stars. When he saw the wives of the illustrious Brahmanas with longing eyes, his heart stirred, and he was captivated by their beauty. Restraining his emotions, he reflected that it was inappropriate for him to feel this way. He told himself, The wives of these great Brahmanas are chaste, faithful, and beyond the reach of others’ desires. I am overwhelmed with desire for them. I cannot lawfully gaze at them or ever touch them when they are not filled with longing. Therefore, I will satisfy myself daily by merely looking at them, becoming their household fire (Garhapatya).’
“Markandeya continued, The Adbhuta fire, thus transforming himself into a house-hold one, was highly gratified with seeing those gold-complexioned ladies and touching them with his flames. And influenced by their charms he dwelt there for a long time, giving them his heart and filled with an intense love for them. And baffled in all his efforts to win the hearts of those Brahmana ladies, and his own heart tortured by love, he repaired to a forest with the certain object of destroying himself. A little while before, Swaha, the daughter of Daksha, had bestowed her love on him. The excellent lady had been endeavouring for a long time to detect his weak moments; but that blameless lady did not succeed in finding out any weakness in the calm and collected fire-god. But now that the god had betaken himself to a forest, actually tortured by the pangs of love, she thought, ‘As I too am distressed with love, I shall assume the guise of the wives of the seven Rishis, and in that disguise I shall seek the fire-god so smitten with their charms. This done, he will be gratified and my desire too will be satisfied.’”
“Markandeya continued, The Adbhuta fire, now taking the form of a household fire, was very pleased to see those ladies with golden skin and to feel them with his flames. Influenced by their beauty, he stayed there for a long time, giving them his heart and filled with deep love for them. After failing in all his attempts to win the hearts of those Brahmana ladies, and with his own heart tormented by love, he went to a forest, intending to end his life. Not long before, Swaha, the daughter of Daksha, had shown her affection for him. This remarkable lady had been trying for a long time to uncover his weaknesses, but the virtuous lady failed to find any flaws in the composed fire-god. Now that the god had gone to a forest, truly suffering from the pangs of love, she thought, ‘Since I am also troubled by love, I will disguise myself as the wives of the seven Rishis, and in that form, I will seek out the fire-god, who is so captivated by their charms. Once that’s done, he will be pleased, and I will also fulfill my wish.’”
SECTION CCXXIV
“Markandeya continued, ‘O lord of men, the beautiful Siva endowed with great virtues and an unspotted character was the wife of Angiras (one of the seven Rishis). That excellent lady (Swaha) at first assuming the disguise of Siva, sought the presence of Agni unto whom she said, ‘O Agni, I am tortured with love for thee. Do thou think it fit to woo me. And if thou dost not accede to my request, know that I shall commit self-destruction. I am Siva the wife of Angiras. I have come here according to the advice of the wives of the other Rishis, who have sent me here after due deliberation.’
“Markandeya continued, ‘O leader of men, the lovely Siva, known for her great virtues and pure character, was the wife of Angiras (one of the seven Rishis). That remarkable woman (Swaha), first taking on the guise of Siva, approached Agni and said, ‘O Agni, I am tormented by my love for you. Please consider pursuing me. If you do not agree to my request, know that I will resort to self-destruction. I am Siva, the wife of Angiras. I've come here based on the advice of the other Rishis’ wives, who sent me after careful thought.’”
Agni replied, ‘How didst thou know that I was tortured with love and how could the others, the beloved wives of the seven Rishis, of whom thou hast spoken, know this?’
Agni replied, ‘How did you know that I was tormented by love, and how could the others, the beloved wives of the seven Rishis you mentioned, know this?’
Swaha replied, ‘Thou art always a favourite with us, but we are afraid of thee. Now having read thy mind by well-known signs, they have sent to thy presence. I have come here to gratify my desire. Be thou quick, O Agni, to encompass the object of thy desire, my sisters-in-law are awaiting me. I must return soon.’
Swaha replied, "You're always a favorite with us, but we're afraid of you. Now that they've read your mind through well-known signs, they've sent for you. I've come here to fulfill my desire. Please be quick, O Agni, to achieve what you want; my sisters-in-law are waiting for me. I have to return soon."
Markandeya continued, ‘Then Agni, filled with great joy and delight, married Swaha in the guise of Siva, and that lady joyfully cohabiting with him, held the semen virile in her hands. And then she thought within herself that those who would observe her in that disguise in the forest, would cast an unmerited slur upon the conduct of those Brahmana ladies in connection with Agni. Therefore, to prevent this, she should assume the disguise of a bird, and in that state she should more easily get out of the forest.
Markandeya continued, “Then Agni, filled with great joy and happiness, married Swaha while disguised as Siva. The lady, happily with him, held the virile semen in her hands. She then thought to herself that those who saw her in that disguise in the forest would unfairly judge the conduct of the Brahmana ladies related to Agni. To avoid this, she decided to take on the form of a bird, which would allow her to escape the forest more easily.”
Markandeya continued, ‘Then assuming the disguise of a winged creature, she went out of the forest and reached the White Mountain begirt with clumps of heath and other plants and trees, and guarded by strange seven-headed serpents with poison in their very looks, and abounding with Rakshasas, male and female Pisachas, terrible spirits, and various kinds of birds and animals. That excellent lady quickly ascending a peak of those mountains, threw that semen into a golden lake. And then assuming successively the forms of the wives of the high-souled seven Rishis, she continued to dally with Agni. But on account of the great ascetic merit of Arundhati and her devotion to her husband (Vasishtha), she was unable to assume her form. And, O chief of Kuru’s race, the lady Swaha on the first lunar day threw six times into that lake the semen of Agni. And thrown there, it produced a male child endowed with great power. And from the fact of its being regarded by the Rishis as cast off, the child born therefrom came to be called by the name of Skanda. And the child had six faces, twelve ears, as many eyes, hands, and feet, one neck, and one stomach. And it first assumed a form on the second lunar day, and it grew to the size of a little child on the third. And the limbs of Guha were developed on the fourth day. And being surrounded by masses of red clouds flashing forth lightning, it shone like the Sun rising in the midst of a mass of red clouds. And seizing the terrific and immense bow which was used by the destroyer of the Asura Tripura for the destruction of the enemies of the gods, that mighty being uttered such a terrible roar that the three worlds with their mobile and immobile divisions became struck with awe. And hearing that sound which seemed like the rumbling of a mass of big clouds, the great Nagas, Chitra and Airavata, were shaken with fear. And seeing them unsteady that lad shining with sun-like refulgence held them with both his hands. And with a dart in (another) hand, and with a stout, red-crested, big cock fast secured in another, that long-armed son of Agni began to sport about making a terrible noise. And holding an excellent conch-shell with two of his hands, that mighty being began to blow it to the great terror of even the most powerful creatures. And striking the air with two of his hands, and playing about on the hill-top, the mighty Mahasena of unrivalled prowess, looked as if he were on the point of devouring the three worlds, and shone like the bright Sun-god at the moment of his ascension in the heavens. And that being of wonderful prowess and matchless strength, seated on the top of that hill, looked on with his numerous faces directed towards the different cardinal points, and observing various things, he repeated his loud roars. And on hearing those roars various creatures were prostrate with fear. And frightened and troubled in mind they sought protection. And all those persons of various orders who then sought the protection of that god are known as his powerful Brahmana followers. And rising from his seat, that mighty god allayed the fears of all those people, and then drawing his bow, he discharged his arrows in the direction of the White Mountain. And with those arrows the hill Krauncha, the son of Himavat, was rent asunder. And that is the reason why swans and vultures now migrate to the Sumeru mountains. The Krauncha hill, sorely wounded, fell down uttering fearful groans. And seeing him fallen, the other hills too began to scream. And that mighty being of unrivalled prowess, hearing the groans of the afflicted, was not at all moved, but himself uplifting his mace, yelled forth his war-whoop. And that high-souled being then hurled his mace of great lustre and quickly rent in twain one of the peaks of the White Mountain. And the White Mountain being thus pierced by him was greatly afraid of him and dissociating himself from the earth fled with the other mountains. And the earth was greatly afflicted and bereft of her ornaments on all sides. And in this distress, she went over to Skanda and once more shone with all her might. And the mountains too bowed down to Skanda and came back and stuck into the earth. And all creatures then celebrated the worship of Skanda on the fifth day of the lunar month.
Markandeya continued, “Then taking on the disguise of a winged creature, she left the forest and arrived at the White Mountain, surrounded by clusters of heath and other plants and trees, and guarded by strange seven-headed serpents that looked like they were filled with poison. The area was filled with Rakshasas, male and female Pisachas, terrifying spirits, and various kinds of birds and animals. That remarkable woman quickly climbed a peak of the mountains and threw that seed into a golden lake. Then, taking on the forms of the wives of the noble seven Rishis, she continued to engage with Agni. However, due to the immense ascetic merit of Arundhati and her devotion to her husband (Vasishtha), she couldn't take on her original form. And, O leader of Kuru's lineage, the lady Swaha, on the first lunar day, cast Agni's seed into that lake six times. Once there, it produced a powerful male child. Since the Rishis considered it as discarded, the child born from it was named Skanda. He had six faces, twelve ears, as many eyes, hands, and feet, one neck, and one stomach. He first took form on the second lunar day, and by the third day, he had grown to the size of a small child. His limbs developed on the fourth day. Surrounded by huge red clouds flashing with lightning, he shone like the Sun rising amid those clouds. Grasping the enormous bow used by the destroyer of the Asura Tripura against the enemies of the gods, that mighty being let out such a powerful roar that it struck awe in the three worlds, both those that are mobile and stationary. Hearing that sound, which resembled the rumbling of a massive storm, the great Nagas, Chitra and Airavata, were filled with fear. Seeing them shake with terror, the boy, glowing like the Sun, held them with both hands. With a dart in one hand and a robust, red-crested rooster secured in another, that long-armed son of Agni began to play around, making a terrifying noise. And holding an impressive conch-shell with two of his hands, that mighty being began to blow it, creating great terror even among the most powerful beings. Striking the air with his two hands and frolicking on the hilltop, the formidable Mahasena of unmatched prowess looked like he was about to consume the three worlds, shining like the bright Sun-god during his ascent in the heavens. This powerful being, seated at the top of the hill, directed his numerous faces toward the different cardinal points, observing various things as he let out loud roars. Hearing those roars, various creatures fell to the ground in fear. Frightened and disturbed, they sought protection. All those individuals from various backgrounds who sought refuge with that god became known as his powerful Brahmana followers. Rising from his seat, that mighty god calmed the fears of all those people, and then, drawing his bow, he shot arrows toward the White Mountain. With those arrows, the hill Krauncha, son of Himavat, was torn apart. That is why swans and vultures now travel to the Sumeru mountains. The wounded Krauncha hill fell, groaning in pain. Upon seeing it fall, the other hills began to cry out as well. The unrivaled being, hearing the cries of the distressed, remained unmoved; instead, he lifted his mace and let out a war-whoop. That noble being then hurled his brilliantly shining mace and swiftly split one of the peaks of the White Mountain. The White Mountain, pierced by him, became frightened, breaking away from the earth to flee with the other mountains. The earth was greatly troubled and stripped of her ornaments on all sides. In her distress, she went to Skanda and once again radiated with all her might. The mountains bowed down to Skanda, returned, and embedded themselves back into the earth. Then all creatures celebrated the worship of Skanda on the fifth day of the lunar month.”
SECTION CCXXV
“Markandeya continued, ‘When that powerful, high-souled, and mighty being was born, various kinds of fearful phenomena occurred. And the nature of males and females, of heat and cold, and of such other pairs of contraries, was reversed. And the planets, the cardinal points and the firmaments became radiant with light and the earth began to rumble very much. And the Rishis even, seeking the welfare of the world, while they observed all these terrific prodigies on all sides, began with anxious hearts to restore tranquillity in the universe. And those who used to live in that Chitraratha forest said, This very miserable condition of ours hath been brought about by Agni cohabiting with the six wives of the seven Rishis.’ Others again who had seen the goddess assume the disguise of a bird said, ‘This evil hath been brought about by a bird.’ No one ever imagined that Swaha was the authoress of that mischief. But having heard that the (new born) male child was hers, she went to Skanda and gradually revealed to him the fact that she was his mother. And those seven Rishis, when they heard that a son of great power had been born (to them), divorced their six wives with the exception of the adorable Arundhati, because all the dwellers of that forest protested that those six persons had been instrumental in bringing forth the child. Swaha too, O king, said again and again to the seven Rishis, saying, ‘Ye ascetics, this child is mine, your wives are not his mother.’
“Markandeya continued, ‘When that powerful, high-souled, and mighty being was born, various kinds of terrifying phenomena occurred. The characteristics of males and females, heat and cold, and other opposing pairs were reversed. The planets, cardinal points, and the skies became bright with light, and the earth started to shake violently. Even the Rishis, concerned for the world, observed these alarming wonders all around and, with worried hearts, tried to restore peace in the universe. Those living in the Chitraratha forest said, ‘This dreadful situation we are in has been caused by Agni being with the six wives of the seven Rishis.’ Others who had seen the goddess transform into a bird said, ‘This trouble has come from a bird.’ No one ever suspected that Swaha was behind the trouble. However, after hearing that the male child belonged to her, she went to Skanda and gradually revealed to him that she was his mother. When the seven Rishis found out that a powerful son had been born to them, they divorced their six wives, except for the revered Arundhati, since all the inhabitants of the forest claimed that those six had caused the child to be born. Swaha also repeatedly told the seven Rishis, ‘You ascetics, this child is mine; your wives are not his mother.’”
The great Muni Viswamitra had, after the conclusion of the sacrifices of the seven Rishis, followed unseen the god of fire, while the latter was tortured with lust. He, therefore, knew everything as it happened and he was the first to seek the protection of Mahasena. And he offered divine prayers to Mahasena and all the thirteen auspicious rites appertaining to childhood, such as the natal and other ceremonies, were all performed by the great Muni in respect of that child. And for the good of the world he promulgated the virtues of the six-faced Skanda, and performed ceremonies in honour of the cock, the goddess Sakti, and the first followers of Skanda. And for this reason he became a great favourite of the celestial youth. That great Muni then informed the seven Rishis, of the transformations of Swaha and told them that their wives were perfectly innocent. But though thus informed the seven Rishis abandoned their spouses unconditionally.
The great sage Viswamitra had, after completing the sacrifices of the seven sages, secretly followed the god of fire, who was in distress due to desire. Therefore, he knew everything that unfolded and was the first to seek the protection of Mahasena. He offered divine prayers to Mahasena, and all the thirteen auspicious rites related to childhood, such as the birth and other ceremonies, were performed by the great sage for that child. For the benefit of the world, he promoted the virtues of the six-faced Skanda and conducted ceremonies in honor of the rooster, the goddess Sakti, and the early followers of Skanda. Because of this, he became a great favorite of the celestial youth. The great sage then informed the seven sages about the transformations of Swaha and told them that their wives were completely innocent. But even after being informed, the seven sages unconditionally abandoned their spouses.
Markandeya continued, The celestials having heard of the prowess of Skanda, all said to Vasava, ‘O Sakra, do thou kill Skanda without delay for his prowess is unbearable. And if thou dost not exterminate him, he will conquer the three worlds with ourselves, and overpowering thee, will himself become the mighty lord of the celestials.’ Perplexed in mind, Sakra replied unto them, ‘This child is endowed with great prowess. He can himself destroy the Creator of the Universe, in battle putting forth his might. I venture not, therefore, to do away with him.’ To this the gods replied, ‘Thou hast no manliness in thee, in that thou talkest in this manner. Let the great Mothers of the Universe repair to-day to Skanda. They can master at will any degree of energy. Let then kill this child.’ ‘It shall be so.’—the mothers replied. And then they went away. But on beholding that he was possessed of great might, they became dispirited, and considering that he was invincible, they sought his protection and said unto him, ‘Do thou, O mighty being, become our (adopted) son. We are full of affection for thee and desirous of giving thee suck. Lo, the milk oozes from our breasts!’ On hearing these words, the mighty Mahasena became desirous of sucking their breasts and he received them with due respect and acceded to their request. And that mightiest of mighty creatures then beheld his father Agni come towards him. And that god, who is the doer of all that is good, was duly honoured by his son, and in company with the Mothers, he stayed there by the side of Mahasena to tend him. And that lady amongst the Mothers who was born of Anger74 with a spike in hand kept watch over Skanda even like a mother guarding her own offspring, and that irascible red-coloured daughter of the Sea, who lived herself on blood, hugged Mahasena in her breast and nursed him like a mother. And Agni transforming himself into a trader with a goat’s mouth and followed by numerous children began to gratify that child of his with toys in that mountain abode of his.”
Markandeya continued, The celestial beings, hearing about Skanda's strength, all said to Vasava, "Hey Sakra, you need to take out Skanda quickly because his power is too much to handle. If you don’t get rid of him, he’ll conquer the three worlds along with us and overpower you to become the mighty lord of the celestial beings." Confused, Sakra replied, "This child has incredible strength. He could defeat the Creator of the Universe in battle using his power. I don’t dare to eliminate him." The gods responded, "You lack courage if you speak this way. Let the great Mothers of the Universe go to Skanda today. They can control any level of energy. Let them take care of this child." "It shall be done," the mothers replied, and then they left. However, seeing that he was so powerful, they became disheartened, and realizing he was unbeatable, they sought his protection and said to him, "O mighty being, become our (adopted) son. We care for you and want to nurture you. Look, milk is flowing from our breasts!" Hearing this, the mighty Mahasena wanted to nurse and received them respectfully, agreeing to their request. Then, the mightiest of beings saw his father Agni approaching him. The god, who is the source of all goodness, was honored by his son, and alongside the Mothers, he stayed with Mahasena to care for him. Among the Mothers, the one born from Anger—with a spike in hand—kept watch over Skanda like a mother protecting her child. The fierce, red-haired daughter of the Sea, who fed on blood, embraced Mahasena and nursed him like a mother. Agni transformed into a merchant with a goat's mouth, followed by many children, and began to entertain his child with toys in that mountain home.
SECTION CCXXVI
“Markandeya continued, The planets with their satellites, the Rishis and the Mothers, Agni and numerous other blazing courtiers and many other dwellers of heaven of terrible mien, waited on Mahasena along with the Mothers. And the illustrious sovereign of the gods, desirous of victory but believing success to be doubtful mounted his elephant Airavata and attended by the other gods advanced towards Skanda. That mighty being followed by all the celestials was armed with his thunderbolt. And with the object of slaying Mahasena, he marched with terrible celestial army of great-splendour, sounding their shrill war-cry and furnished with various sorts of standards, with warriors encased in various armour and armed with numerous bows and riding on various animals. When Mahasena beheld the gloriously decked Sakra, attired in his best clothes, advancing with the determination of slaying him, he (too on his part) advanced to meet that chief of the celestials. O Partha, the mighty Vasava, the lord of the celestials, then uttered a loud shout, to encourage his warriors and marching rapidly with the view of killing ‘Agnis’ son and praised by Tridasas75 and great Rishis, he at length reached the abode of Kartikeya. And then he shouted out with other gods; and Guha too in response to this, uttered a fearful war-cry resembling the roaring of the sea. On hearing that noise, the celestial army behaved like an agitated sea, and was stunned and fixed to the spot. And that son of Pavaka (the Fire-god) beholding the gods come near to him with the object of killing him, was filled with wrath, and gave out rising flame of fire from within his mouth. And these flames destroyed the celestial forces struggling on the ground. Their heads, their bodies, their arms and riding animals were all burnt in that conflagration and they appeared all on a sudden like stars displaced from their proper spheres. Thus afflicted, the god renounced all allegiance to the thunder bolt, and sought the protection of Pavaka’s son; and thus peace was again secured. When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at Skanda. It pierced him on the right side; and, O great king, it passed through the body of that high-souled being. And from being struck with the thunder-bolt, there arose from Skanda’s body another being—a youth with a club in hand, and adorned with a celestial amulet. And because he was born on account of the piercing of the thunder-bolt, he was named Visakha. And Indra, when he beheld that another person looking like the fierce destroying Fire-god had come into being was frightened out of his wits and besought the protection of Skanda, with the palms of his hands joined together (as a mark of respect). And that excellent being Skanda, bade him renounce all fear, with his arm. The gods were then transported with joy, and their hands too struck up.”
“Markandeya continued, The planets with their moons, the sages and the goddesses, Agni and many other radiant attendants, along with numerous celestial beings of fearsome appearance, gathered around Mahasena with the goddesses. And the renowned king of the gods, eager for victory but uncertain of success, mounted his elephant Airavata and, accompanied by the other gods, moved towards Skanda. That powerful being, followed by all the celestial beings, was armed with his thunderbolt. Aiming to defeat Mahasena, he advanced with a dazzling celestial army, loud war cries ringing out, displaying various banners, with warriors in different armors wielding numerous bows and riding various animals. When Mahasena saw the gloriously adorned Sakra, dressed in his finest clothes, coming with the intent to kill him, he too moved forward to confront that chief of the celestials. O Partha, the mighty Vasava, the lord of the celestials, then let out a loud shout to rally his warriors and hurried forward with the aim of killing Agni’s son, who was praised by the Tridasa and great sages, eventually reaching Kartikeya's abode. There, he shouted alongside the other gods; and Guha, in response, also let out a terrifying war cry like the roar of the sea. Upon hearing that sound, the celestial army reacted like a disturbed sea, stunned and rooted in place. And the son of Pavaka (the Fire-god), noticing the gods approaching him with the intention of killing him, was filled with rage and emitted a fierce flame from his mouth. These flames consumed the celestial forces struggling on the ground. Their heads, bodies, arms, and riding animals were all burned in that firestorm, and they suddenly resembled stars thrown out of their rightful places. Suffering under this assault, the god abandoned all loyalty to the thunderbolt and sought refuge with Pavaka’s son, restoring peace. As he was thus abandoned by the gods, Sakra threw his thunderbolt at Skanda. It struck him on the right side and, O great king, it passed through the body of that noble being. From the impact of the thunderbolt, another being—a young man holding a club and adorned with a celestial amulet—emerged from Skanda’s body. Because he was born from the piercing of the thunderbolt, he was named Visakha. When Indra saw that another figure resembling the fierce and destructive Fire-god had come into existence, he was terrified and pleaded for Skanda’s protection, his hands joined together in a gesture of respect. The noble being Skanda reassured him to banish all fear with a wave of his arm. The gods were then filled with joy, and their hands rose in celebration.”
SECTION CCXXVII
“Markandeya continued, ‘Now hear of those terrible and curious-looking followers of Skanda. A number of male children came into being when Skanda was struck with the thunder-bolt,—those terrific creatures that steal (spirit away) little children, whether born, or in the womb and a number of female children too of great strength were born to him. Those children adopted Visakha as their father. That adorable and dexterous Bhadrasakha, having a face like that of a goat was at the time (of the battle), surrounded by all his sons and daughters whom he guarded carefully in the presence of the great mothers. And for this reason the inhabitants of this earth call Skanda the father of Kumaras (little children). Those persons who desire to have sons born to them, worship in their places the powerful Rudra in the form of the Fire-god, and Uma in the form of Swaha. And by that means they are blessed with sons. The daughters begotten by the Fire-god, Tapa, went over to Skanda, who said to them, ‘What can I do for you?’ Those girls replied, ‘Do us this favour; by thy blessing, may we become the good and respected mothers of all the world!’ He replied, ‘Be it so.’ And that liberal-minded being repeated again and again, ‘Ye shall be divided into Siva and Asiva.‘76 And the mothers then departed, having first established Skanda’s sonship, Kaki, Halima, Malini, Vrinhila, Arya, Palala and Vaimitra, these were the seven mothers of Sisu. They had a powerful, red-eyed, terrific, and very turbulent son named Sisu born by the blessing of Skanda. He was reputed as the eighth hero, born of the mothers of Skanda. But he is also known as the ninth, when that being with the face of a goat, is included. Know that the sixth face of Skanda was like that of a goat. That face, O king, is situated in the middle of the six, and is regarded constantly by the mother. That head by which Bhadrasakha created the divine energy, is reputed to be the best of all his heads O ruler of men, these virtuous wonderful events happened on the fifth day of the bright half of the lunar month, and on the sixth, a very fierce and terrific battle was fought at that place.”
“Markandeya continued, ‘Now listen to the strange and fearsome followers of Skanda. Many boys were born when Skanda was struck by the thunderbolt—these terrifying beings that take away little children, whether they are born or still in the womb—and several strong girls were also born to him. Those children accepted Visakha as their father. That admirable and skillful Bhadrasakha, who had a face like a goat, was at the time of the battle surrounded by all his sons and daughters, whom he carefully protected in the presence of the great mothers. For this reason, people on Earth call Skanda the father of Kumaras (little children). Those who wish for sons worship the powerful Rudra in the form of the Fire-god and Uma in the form of Swaha. By doing so, they are blessed with sons. The daughters born from the Fire-god, Tapa, approached Skanda, who asked them, ‘What can I do for you?’ The girls responded, ‘Grant us this favor; by your blessing, may we become good and respected mothers of the entire world!’ He answered, ‘It shall be so.’ And that generous being repeatedly said, ‘You will be divided into Siva and Asiva.’76 The mothers then left, having first established Skanda’s sonship: Kaki, Halima, Malini, Vrinhila, Arya, Palala, and Vaimitra; these were the seven mothers of Sisu. They had a powerful, red-eyed, fierce, and very energetic son named Sisu, born by Skanda’s blessing. He was known as the eighth hero, born of the mothers of Skanda, but he is also referred to as the ninth when the being with the goat's face is counted. Know that the sixth face of Skanda resembled that of a goat. That face, O king, is located in the center of the six and is consistently regarded by the mother. That head, by which Bhadrasakha created divine energy, is said to be the best of all his heads. O ruler of men, these remarkable events occurred on the fifth day of the bright half of the lunar month, and on the sixth, a fierce and terrifying battle was fought at that place.’”
SECTION CCXXVIII
“Markandeya continued, ‘Skanda was adorned with a golden amulet and wreath, and wore a crest and a crown of gold; his eyes were golden-coloured, and he had a set of sharp teeth; he was dressed in a red garment and looked very handsome; he had a comely appearance, and was endowed with all good characteristics and was the favourite of the three worlds. He granted boons (to people who sought them) and was brave, youthful, and adorned with bright ear-rings. Whilst he was reposing himself, the goddess of fortune, looking like a lotus and assuming a personal embodiment, rendered her allegiance to him. When he became thus possessed of good fortune, that famous and delicate-looking creature appeared to all like the moon at its full. And high-minded Brahmanas worshipped that mighty being, and the Maharshis (great rishis) then said as follows to Skanda, ‘O thou born of the golden egg, mayst thou be prosperous and mayst thou become an instrument of good to the universe! O best of the gods, although thou wast born only six nights (days) ago, the whole world has owned allegiance to thee (within this short time), and thou hast also allayed their fears. Therefore do thou become the Indra (lord) of the three worlds and remove their cause of apprehension.’ Skanda replied, ‘You gentlemen of great ascetic wealth (tell me) what Indra does with all three worlds and how that sovereign of the celestials protects the hosts of gods unremittingly.’ The Rishis replied, ‘Indra is the giver of strength, power, children and happiness to all creatures and when propitiated, that Lord of the celestials bestows on all the objects of their desire. He destroys the wicked and fulfils the desires of the righteous; and that Destroyer of Vala assigns to all creatures their various duties. He officiates for the sun and the moon in places where there is no sun or moon; he even when occasion requires it, acts for (serves the purposes of) fire, air, earth, and water. These are the duties of Indra; his capacities are immense. Thou too art mighty; therefore great hero, do thou become our Indra.’
Markandeya continued, “Skanda was adorned with a golden amulet and wreath, wearing a crest and a crown of gold; his eyes sparkled with a golden hue, and he had a set of sharp teeth. He was dressed in a red garment and looked very handsome; he had an attractive appearance and possessed all good qualities, making him the favorite of the three worlds. He granted boons to those who sought them and was brave, youthful, and adorned with bright earrings. While he was resting, the goddess of fortune, appearing like a lotus and taking on a personal form, pledged her allegiance to him. Once he was blessed with good fortune, that famous and delicate-looking being appeared to everyone like the full moon. High-minded Brahmanas worshipped that mighty being, and the Maharshis (great sages) then said to Skanda, ‘O you born from the golden egg, may you be prosperous and become a force for good in the universe! O best of the gods, although you were born just six days ago, the entire world has pledged loyalty to you in this short time, and you have calmed their fears. Therefore, become the Indra (lord) of the three worlds and remove their anxieties.’ Skanda replied, ‘You esteemed gentlemen of great ascetic power, tell me what Indra does for all three worlds and how that ruler of the celestials constantly protects the hosts of gods.’ The Rishis responded, ‘Indra is the giver of strength, power, children, and happiness to all beings, and when pleased, that Lord of the celestials grants all their desires. He destroys the wicked and fulfills the desires of the righteous; that Destroyer of Vala assigns various duties to all creatures. He serves the sun and the moon in places where there is neither sun nor moon; he even acts, when necessary, for fire, air, earth, and water. These are the duties of Indra; his abilities are vast. You too are powerful; therefore, great hero, become our Indra.’”
Sakra said, ‘O mighty being, do thou make us happy, by becoming our lord. Excellent being, thou art worthy of the honour; therefore shall we anoint thee this very day.’
Sakra said, ‘O powerful being, please make us happy by becoming our leader. Great being, you deserve this honor; so we will anoint you today.’
Skanda replied, ‘Do thou continue to rule the three worlds with self-possession, and with thy heart bent on conquest. I shall remain thy humble servant. I covet not thy sovereignty.’
Skanda replied, “You should continue to rule the three worlds with confidence and with your heart focused on victory. I will remain your loyal servant. I do not desire your power.”
Sakra replied, ‘Thy prowess is unrivalled, O hero, do thou therefore vanquish the enemies of the gods. People have been struck with wonder at thy prowess. More specially as I have been bereft of my prowess, and defeated by thee, now if I were to act as Indra, I should not command the respect of all creatures, and they would be busy in bringing about dissensions between us; and then, my lord, they would become the partisans of one or other of us. And when they formed themselves into two distinct factions, war as before would be the result of that defection. And in that war, thou wouldst undoubtedly defeat me without difficulty and thyself become the lord of all worlds.’
Sakra replied, "Your strength is unmatched, oh hero, so go ahead and defeat the enemies of the gods. People are amazed by your power. Especially since I've lost my strength and was defeated by you. If I were to act like Indra now, I wouldn't earn the respect of all beings, and they would be busy stirring up conflict between us. Then, my lord, they would choose sides. When they split into two opposing groups, it would lead to war just like before. In that battle, you would definitely defeat me easily and become the ruler of all worlds."
Skanda replied, ‘Thou, O Sakra, art my sovereign, as also of the three worlds; mayst thou be prosperous! Tell me if I can obey any commands of thine.’
Skanda replied, "You, O Sakra, are my ruler, as well as the ruler of the three worlds; may you thrive! Let me know if there's anything you would like me to do."
Indra replied, ‘At thy bidding, O powerful being, I shall continue to act as Indra. And if thou hast said this deliberately and in earnest, then hear me how thou canst gratify thy desire of serving me. Do thou, O mighty being, take the leadership of the celestial forces accordingly.’
Indra responded, "As you wish, O powerful one, I will keep acting as Indra. And if you've said this genuinely, then listen to how you can fulfill your desire to serve me. You, O mighty one, take charge of the celestial forces as needed."
Skanda replied, ‘Do thou anoint me as leader, for the destruction of the Danavas, for the good of the celestials, and for the well-being of cows and Brahmanas.’
Skanda replied, “Anoint me as leader, to defeat the Danavas, for the benefit of the celestials, and for the welfare of cows and Brahmanas.”
Markandeya continued, “Thus anointed by Indra and all other gods, and honoured by the Maharshis, he looked grand at the moment. The golden umbrella77 held (over his head) looked like a halo of blazing fire. That famous god, the Conqueror of Tripura, himself fastened the celestial wreath of gold, of Viswakarma’s manufacture, round his neck. And, O great man and conqueror of thine enemies, that worshipful god with the emblem of the bull, had gone there previously with Parvati. He honoured him with a joyous heart. The Fire-god is called Rudra by Brahmanas, and from this fact Skanda is called the son of Rudra. The White Mountain was formed from discharges of Rudra’s semen virile and the sensual indulgences of the Fire-god with the Krittikas took place on that same White Mountain. And as Rudra was seen by all the dwellers of heaven to heap honours on the excellent Guha (Skanda), he was for that reason reputed as the son of Rudra. This child had his being by the action of Rudra entering into the constitution of the Fire-god, and for this reason, Skanda came to be known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha, and the six wives (of the seven Rishis) were instrumental to the birth of the great god Skanda, he was for that reason reputed as the son of Rudra.
Markandeya continued, “Anointed by Indra and all the other gods, and honored by the great sages, he looked magnificent at that moment. The golden umbrella77 held over his head resembled a halo of blazing fire. That renowned god, the Conqueror of Tripura, personally placed a celestial gold wreath crafted by Viswakarma around his neck. And, oh great man and conqueror of your enemies, that revered god with the bull emblem had previously gone there with Parvati. He honored him with a joyful heart. The Fire-god is known as Rudra by the Brahmanas, and because of this, Skanda is called the son of Rudra. The White Mountain was created from the discharge of Rudra’s potent essence, and the Fire-god's romantic encounters with the Krittikas happened on that same White Mountain. As Rudra was seen by all in heaven bestowing honors on the wonderful Guha (Skanda), he became known as the son of Rudra for that reason. This child came into being through Rudra entering into the essence of the Fire-god, which is why Skanda is known as the son of Rudra. And, oh Bharata, because Rudra, the Fire-god, Swaha, and the six wives (of the seven sages) contributed to the birth of the great god Skanda, he is recognized as the son of Rudra.”
“That son of Fire-god was clad in a pair of clean red cloths, and thus he looked grand and resplendent like the Sun peeping forth from behind a mass of red clouds. And the red cock given to him by the Fire-god, formed his ensign; and when perched on the top of his chariot, it looked like the image of the all-destroying fire. And the presiding deity of the power which conduces to the victory of the god, and which is the director of the exertions of all creatures, and constitutes their glory, prop and refuge, advanced before him. And a mysterious charm entered into his constitution the charm which manifests its powers on the battlefield. Beauty, strength, piety, power, might, truthfulness, rectitude, devotion to Brahmanas, freedom from illusion or perplexity, protection of followers, destruction of foes, and care of all creatures,—these, O lord of men, are the inborn virtues of Skanda. Thus anointed by all the gods, he looked pleased and complacent; and dressed in his best style, he looked beautiful like the moon at its full. The much-esteemed incantation of Vedic hymns, the music of the celestial band, and the songs of gods and Gandharvas then rang on all sides. And surrounded by all the well-dressed Apsaras, and many other gay and happy-looking Pisachas and hosts of gods, that anointed (by gods) son of Pavaka disported himself in all his grandeur. To the dwellers of heaven, the anointed Mahasena, appeared like the Sun rising after extinction of darkness. And then the celestial forces looking upon him as their leader, surrounded him on all sides in thousands. That adorable being followed by all creatures then assumed their commands, and praised and honoured by them, he encouraged them in return.
That son of the Fire-god was dressed in a pair of clean red garments, and he looked grand and bright like the Sun emerging from behind a mass of red clouds. The red rooster given to him by the Fire-god served as his emblem; perched on the top of his chariot, it resembled the image of all-consuming fire. The deity overseeing the power that brings about victory for the god, who directs the efforts of all beings and embodies their glory, support, and refuge, advanced before him. A mysterious charm entered into his being, the kind that reveals its strength on the battlefield. Beauty, strength, devotion, power, might, honesty, righteousness, dedication to Brahmanas, freedom from confusion, protection of followers, destruction of enemies, and care for all beings—these, O lord of men, are the inherent virtues of Skanda. Thus blessed by all the gods, he looked pleased and content; dressed in his finest, he appeared beautiful like the full moon. The highly regarded incantation of Vedic hymns, the music of the celestial band, and the songs of gods and Gandharvas echoed all around. Surrounded by all the elegantly dressed Apsaras, along with many cheerful Pisachas and hosts of gods, that anointed son of Pavaka reveled in all his grandeur. To the heavenly beings, the anointed Mahasena appeared like the Sun rising after the end of darkness. Then the celestial forces, viewing him as their leader, encircled him on all sides in thousands. That adored being, followed by all creatures, then took charge, and praised and honored by them, he encouraged them in return.
“The Performer of a thousand sacrifices then thought of Devasena, whom he has rescued before. And considering that this being (Skanda) was undoubtedly destined to be the husband of this lady by Brahma himself, he had her brought there, dressed her with the best apparel. And the vanquisher of Vala then said to Skanda, ‘O foremost of gods, this lady was, even before thy birth, destined to be thy bride by that Self-existent Being.78 Therefore do thou duly accept her lotus-like beautiful right hand with invocation of the (marital) hymns.’ Thus told, he duly married her. And Vrihaspati learned in hymns performed the necessary prayers and oblations. She who is called Shashthi, Lakshmi, Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita, is known among men as Devasena, the wife of Skanda. When Skanda became united to Devasena in indissoluble bonds of matrimony, then the gods of prosperity in her own personal embodiment began to serve him with diligence. As Skanda attained celebrity on the fifth lunar day, that day is called Sripanchami (or the auspicious fifth day) and as he attained his object on the sixth, that lunar day is considered to be of great moment.”
“The Performer of a thousand sacrifices then thought of Devasena, whom he had rescued before. Considering that Skanda was destined by Brahma himself to be this lady's husband, he had her brought there and dressed her in the finest clothes. The vanquisher of Vala then said to Skanda, ‘O greatest of gods, this lady was destined to be your bride by that Self-existent Being even before your birth. Therefore, accept her beautiful lotus-like right hand with the marital hymns.’ After this was said, he married her properly. Vrihaspati, who is knowledgeable in hymns, performed the necessary prayers and offerings. She is known among people as Devasena, the wife of Skanda, and is called Shashthi, Lakshmi, Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita. When Skanda united with Devasena in unbreakable bonds of marriage, the gods of prosperity in her personal embodiment began to serve him diligently. As Skanda gained fame on the fifth lunar day, that day is known as Sripanchami (or the auspicious fifth day), and since he achieved his goal on the sixth, that lunar day is regarded as significant.”
SECTION CCXXIX
“Markandeya continued, ‘Those six ladies, the wives of the seven Rishis when they learned that good fortune had smiled on Mahasena and that he had been made leader of the celestial forces,79 repaired to his camp. Those virtuous ladies of high religious merit had been disowned by the Rishis. They lost no time in visiting that leader of the celestial forces and then addressed him thus, ‘We, O son, have been cast out by our god-like husbands, without any cause. Some people spread the rumour that we gave birth to thee. Believing in the truth of this story, they became greatly indignant, and banished us from our sacred places. It behooves thee now to save us from this infamy. We desire to adopt thee as our son, so that, O mighty being, eternal bliss may be secured to us by that favour. Do thou thus repay the obligation thou owest to us.’
“Markandeya continued, ‘Those six women, the wives of the seven Sages, when they found out that good fortune had smiled on Mahasena and that he had become the leader of the celestial forces,79 went to his camp. Those virtuous women of high spiritual merit had been rejected by the Sages. They wasted no time in visiting that leader of the celestial forces and addressed him, saying, ‘We, O son, have been cast out by our god-like husbands without any reason. Some people spread the rumor that we gave birth to you. Believing this story to be true, they became very angry and banished us from our sacred places. It is now your duty to save us from this disgrace. We want to adopt you as our son so that, O mighty one, eternal happiness may be granted to us through this favor. Please repay the debt you owe us.’”
“Skanda replied, ‘O ladies of faultless character, do you accordingly become my mothers. I am your son and ye shall attain all the objects of your desire.’
“Skanda replied, ‘O ladies of impeccable character, please be my mothers. I am your son, and you will achieve all your desires.’”
Markandeya continued, ‘Then Sakra having expressed a wish to say something to Skanda, the latter enquired, ‘What is it?’ Being told by Skanda to speak it out, Vasava said, The lady Abhijit, the younger sister of Rohini, being jealous of her seniority, has repaired to the woods to perform austerities. And I am at a loss to find out a substitute for the fallen star. May good luck attend on thee, do thou consult with Brahma (for the purpose of filling up the room) of this great asterism. Dhanishtha and other asterisms were created by Brahma, and Rohini used to serve the purpose of one such; and consequently their number was full. And in accordance with Sakra’s advice, Krittika was assigned a place in the heavens, and that star presided over by Agni shines as if with seven heads. Vinata also said to Skanda, ‘Thou art as a son to me, and entitled to offer me the funeral cakes (at my funeral obsequies). I desire, my son, to live with thee always.’
Markandeya continued, “Then Sakra, wanting to say something to Skanda, asked, ‘What is it?’ After Skanda encouraged him to speak up, Vasava said, ‘The lady Abhijit, the younger sister of Rohini, in her jealousy of being younger, has gone to the woods to do austerities. I’m struggling to find a replacement for the fallen star. May good fortune be with you; please consult Brahma to fill the void created by this great asterism. Dhanishtha and other asterisms were created by Brahma, and Rohini used to fulfill one of those roles; therefore, their numbers were complete. According to Sakra’s advice, Krittika was given a place in the heavens, and that star, overseen by Agni, shines as if with seven heads. Vinata also said to Skanda, ‘You are like a son to me, and entitled to offer me the funeral cakes at my funeral rites. I wish to live with you always, my son.’”
“Skanda replied, ‘Be it so, all honour to thee! Do thou guide me with a mother’s affection, and honoured by thy daughter-in-law, thou shalt always live with me.’”
“Skanda answered, ‘Alright, all respect to you! Please guide me with a mother’s love, and as my honored daughter-in-law, you will always live with me.’”
“Markandeya continued, ‘Then the great mothers spoke as follows to Skanda, ‘We have been described by the learned as the mothers of all creatures. But we desire to be thy mothers, do thou honour us.’”
“Markandeya continued, ‘Then the great mothers spoke to Skanda, ‘The wise have called us the mothers of all beings. But we want to be your mothers, so please honor us.’”
“Skanda replied, ‘Ye are all as mothers to me, and I am your son. Tell me what I can do to please you.”’
“Skanda replied, ‘You are all like mothers to me, and I am your son. Tell me what I can do to make you happy.’”
“The mothers replied, ‘The ladies (Brahmi, Maheswari, &c.) were appointed as mothers of the world in bygone ages. We desire, O great god, that they be dispossessed of that dignity, and ourselves installed in their place, and that we, instead of them, be worshipped by the world. Do thou now restore to us those of our progeny, of whom we have been deprived, by them on thy account.’”
“The mothers replied, ‘The ladies (Brahmi, Maheswari, etc.) were made the mothers of the world in ancient times. We wish, O great god, for them to lose that honor, and for us to take their place, so that we, instead of them, may be worshipped by the world. Please restore to us those of our descendants whom we have lost due to them on your account.’”
“Skanda replied, ‘Ye shall not recover those that have been once given away, but I can give you other offspring if ye like.’” The mothers replied, ‘We desire that living with thee and assuming different shapes we be able to eat up the progeny of those mothers and their guardians. Do thou grant us this favour.’”
“Skanda replied, ‘You won't be able to get back what has already been given away, but I can give you other children if you'd like.’” The mothers responded, ‘We want the ability to live with you and take on different forms so that we can consume the offspring of those mothers and their protectors. Please grant us this favor.’”
“Skanda said, ‘I can grant you progeny, but this topic on which ye have just now dilated is a very painful one. May ye be prosperous! All honour to you, ladies, do ye vouchsafe to them your protecting care.’”
“Skanda said, ‘I can give you children, but the topic you just talked about is a very painful one. Wishing you prosperity! All respect to you, ladies, will you please offer them your protective care.’”
“The mothers replied, ‘We shall protect them, O Skanda, as thou desirest. Mayst thou be prosperous! But, O mighty being, we desire to live with thee always.’”
“The mothers answered, ‘We will protect them, O Skanda, as you wish. May you thrive! But, O powerful one, we want to be with you forever.’”
“Skanda replied, ‘So long as children of the human kind do not attain the youthful state in the sixteenth year of their age, ye shall afflict them with your various forms, and I too shall confer on you a fierce inexhaustible spirit. And with that ye shall live happily, worshipped by all.’”
“Skanda replied, ‘As long as human children don’t reach their teenage years by the age of sixteen, you will trouble them with your different forms, and I will give you a powerful, endless spirit. With that, you will live happily, honored by everyone.’”
“Markandeya continued, ‘And then a fiery powerful being came out of the body of Skanda for the purpose of devouring the progeny of mortal beings. He fell down upon the ground, senseless and hungry. And bidden by Skanda, that genius of evil assumed a terrific form. Skandapasmara is the name by which it is known among good Brahmanas. Vinata is called the terrific Sakuni graha (spirit of evil). She who is known as Putana Rakshasi by the learned is the graha called Putana; that fierce and terrible looking Rakshasa of a hideous appearance is also called the pisacha, Sita Putana. That fierce-looking spirit is the cause of abortion in women. Aditi is also known by the name of Revati; her evil spirit is called Raivata, and that terrible graha also afflicts children. Diti, the mother of the Daityas (Asuras), is also called Muhkamandika, and that terrible creature is very fond of the flesh of little children. Those male and female children, O Kaurava, who are said to have been begotten by Skanda, are spirit of evil and they destroy the foetus in the womb. They (the Kumaras) are known as the husbands of those very ladies, and children are seized unawares by these cruel spirits. And, O king, Surabhi who is called the mother of bovine kind by the wise is best ridden by the evil spirit Sakuni, who in company with her, devours children on this earth. And Sarama, the mother of dogs, also habitually kills human beings while still in the womb. She who is the mother of all trees has her abode in a karanja tree. She grants boons and has a placid countenance and is always favourably disposed towards all creatures. Those persons who desire to have children, bow down to her, who is seated in a karanja tree. These eighteen evil spirits fond of meat and wine, and others of the same kind, invariably take up their abode in the lying-in-room for ten days. Kadru introduces herself in a subtle form into the body of a pregnant woman and there she causes the destruction of the foetus, and the mother is made to give birth to a Naga (serpent). And that mother of the Gandharvas takes away the foetus, and for this reason, conception in woman turns out to be abortive. The mother of the Apsaras removes the foetus from the womb, and for this reason such conceptions are said to be stationary by the learned. The daughter of the Divinity of the Red Sea is said to have nursed Skanda,—she is worshipped under the name of Lohitayani on Kadamva trees. Arya acts the same part among female beings, as Rudra does among male ones. She is the mother of all children and is distinctly worshipped for their welfare. These that I have described are the evil spirits presiding over the destinies of young children, and until children attain their sixteenth year, these spirits exercise their influence for evil, and after that, for good. The whole body of male and female spirits that I have now described are always denominated by men as the spirits of Skanda. They are propitiated with burnt offerings, ablutions, unguents, sacrifices and other offerings, and particularly by the worship of Skanda. And, O king, when they are honoured and worshipped with due reverence, they bestow on men whatever is good for them, as also valour and long life. And now having bowed down to Maheswara, I shall describe the nature of those spirits who influence the destinies of men after they have attained their sixteenth year.
“Markandeya continued, ‘Then a fiery, powerful being emerged from Skanda’s body to consume the offspring of mortals. It fell to the ground, dazed and hungry. At Skanda’s command, this evil genius took on a terrifying form. It’s known as Skandapasmara among righteous Brahmanas. Vinata is referred to as the fearsome Sakuni graha (evil spirit). The learned call her Putana Rakshasi, and this fierce, hideous Rakshasa is also known as the pisacha, Sita Putana. That fierce spirit causes women to miscarry. Aditi, also known as Revati, has an evil spirit called Raivata that also afflicts children. Diti, the mother of the Daityas (Asuras), is also called Muhkamandika, and this dreadful creature loves the flesh of little children. The male and female children, O Kaurava, said to be born of Skanda, are evil spirits that destroy fetuses in the womb. They (the Kumaras) are known as the husbands of those very women, and children are unexpectedly seized by these cruel spirits. O king, Surabhi, considered the mother of cattle by the wise, is most influenced by the evil spirit Sakuni, who, along with her, devours children on this earth. Sarama, the mother of dogs, also frequently kills humans while they are still in the womb. The mother of all trees resides in a karanja tree. She grants boons with a calm demeanor and is always kindly disposed toward all creatures. Those who wish to have children bow down to her while she is seated in the karanja tree. These eighteen evil spirits that love meat and wine, along with others of their kind, commonly occupy the lying-in-room for ten days. Kadru subtly enters the body of a pregnant woman, causing the destruction of the fetus, resulting in the mother giving birth to a Naga (serpent). The mother of the Gandharvas takes away the fetus, and for this reason, pregnancies in women often end in miscarriage. The mother of the Apsaras removes the fetus from the womb, which is why such pregnancies are referred to as stagnant by the learned. The daughter of the deity of the Red Sea is said to have nursed Skanda—she is worshipped as Lohitayani on Kadamva trees. Arya plays the same role among women as Rudra does among men. She is the mother of all children and is specifically worshipped for their well-being. The evil spirits I've described govern the fates of young children until they reach their sixteenth year, after which they influence for good. The collective body of male and female spirits I've just detailed is always referred to by men as the spirits of Skanda. They are honored with offerings, baths, unguents, sacrifices, and other tributes, especially through the worship of Skanda. O king, when they are treated with proper respect and worship, they grant individuals whatever is beneficial for them, as well as strength and longevity. Now, having bowed down to Maheswara, I will describe the nature of those spirits who influence the destinies of men after they turn sixteen.’
“The man who beholds gods while sleeping, or in a wakeful state soon turns mad, and the spirit under whose influence these hallucinations take place is called the celestial spirit. When a person beholds his dead ancestors while he is seated at ease, or lying in his bed, he soon loses his reason, and the spirit which causes this illusion of sensible perception, is called the ancestral spirit. The man who shows disrespect to the Siddhas and who is cursed by them in return, soon runs mad and the evil influence by which this is brought about, is called the Siddha spirit. And the spirit by whose influence a man smells sweet odour, and becomes cognisant of various tastes (when there are no odoriferous or tasteful substances about him) and soon becomes tormented, is called the Rakshasa spirit. And the spirit by whose action celestial musicians (Gandharvas) blend their existence into the constitution of a human being, and make him run mad in no time, is called the Gandharva spirit. And that evil spirit by whose influence men are always tormented by Pisachas, is called the Paisacha spirit. When the spirit of Yakshas enters into the system of a human being by some accident, he loses his reason immediately, and such a spirit is called the Yaksha spirit. The man who loses his reason on account of his mind being demoralised with vices, runs mad in no time, and his illness must be remedied according to methods prescribed in the Sastras. Men also run mad from perplexity, from fear, as also on beholding hideous sights. The remedy lies in quieting their minds. There are three classes of spirits, some are frolicsome, some are gluttonous, and some sensual. Until men attain the age of three score and ten, these evil influences continue to torment them, and then fever becomes the only evil spirit that afflicts sentient beings. These evil spirits always avoid those who have subdued their senses, who are self-restrained, of cleanly habits, god-fearing and free from laziness and contamination. I have thus described to thee, O king, the evil spirits that mould the destinies of men. Thou who art devoted to Maheswara art never troubled by them.”
“The man who sees gods while sleeping or awake quickly loses his mind, and the spirit responsible for these hallucinations is called the celestial spirit. When someone sees their deceased ancestors while comfortably seated or lying in bed, they soon go insane, and the spirit that causes this illusion is called the ancestral spirit. A man who disrespects the Siddhas and is cursed by them quickly loses his sanity, and this evil influence is known as the Siddha spirit. The spirit that makes a person smell sweet odors and experience different tastes (when no pleasant smells or flavors are present) and causes them torment is called the Rakshasa spirit. The spirit that allows celestial musicians (Gandharvas) to merge their essence into a human being, driving them to madness in no time, is known as the Gandharva spirit. The evil spirit that causes constant torment from Pisachas is called the Paisacha spirit. When the spirit of Yakshas accidentally enters a person, they immediately lose their sanity, and this spirit is referred to as the Yaksha spirit. A person who loses their mind due to their thoughts being clouded by vices goes mad quickly, and their condition must be treated according to the methods outlined in the Sastras. People can also go mad from confusion, fear, or staring at terrifying sights. The solution lies in calming their minds. There are three types of spirits: some are playful, some are gluttonous, and some are sensual. Until people reach the age of seventy, these evil influences continue to torment them, and after that, fever becomes the only malevolent spirit that afflicts sentient beings. These evil spirits always avoid those who have mastered their senses, who are self-disciplined, maintain good hygiene, are god-fearing, and are free from laziness and impurities. I have described to you, O king, the evil spirits that shape the fates of men. You, who are devoted to Maheswara, are never troubled by them.”
SECTION CCXXX
Markandeya continued, “When Skanda had bestowed these powers, Swaha appeared to him and said, ‘Thou art my natural son,—I desire that thou shalt grant exquisite happiness to me.”
Markandeya continued, “When Skanda had given these powers, Swaha appeared to him and said, ‘You are my own son—I want you to bring me great happiness.’”
“Skanda replied, ‘What sort of happiness dost thou wish to enjoy?’”
“Skanda replied, ‘What kind of happiness do you want to experience?’”
“Swaha replied, ‘O mighty being, I am the favourite daughter of Daksha, by name Swaha; and from my youthful days I have been in love with Hutasana (the Fire-god); but that god, my son, does not understand my feelings. I desire to live for ever with him (as his wife).’”
“Swaha replied, ‘O powerful being, I am Daksha’s favorite daughter, named Swaha; and since my youth, I have been in love with Hutasana (the Fire-god); but that god, my son, doesn’t recognize my feelings. I want to be with him forever (as his wife).’”
“Skanda replied, ‘From this day, lady, all the oblations that men of virtuous character, who swerve not from the path of virtue, will offer to their gods or ancestors with incantation of purifying hymns by Brahmanas, shall always be offered (through Agni) coupled with the name of Swaha, and thus, excellent lady, wilt thou always live associated with Agni, the god of fire.’”
"Skanda replied, ‘From today, lady, all the offerings that good people, who stay on the right path, make to their gods or ancestors with the chanting of purifying hymns by Brahmins, will always be given (through Agni) along with the name of Swaha. And so, excellent lady, you will always be connected with Agni, the god of fire.’”
“Markandeya continued, Thus addressed and honoured by Skanda, Swaha was greatly pleased; and associated with her husband Pavaka (the Fire-god), she honoured him in return.’”
“Markandeya continued, After being addressed and honored by Skanda, Swaha felt very pleased; and alongside her husband Pavaka (the Fire-god), she honored him in return.”
“Then Brahma, the lord of all creatures, said to Mahasena, ‘Do thou go and visit thy father Mahadeva, the conqueror of Tripura. Rudra coalescing with Agni (the Fire-god) and Uma with Swaha have combined to make thee invincible for the well-being of all creatures. And the semen of the high-souled Rudra cast into the reproductive organ of Uma was thrown back upon this hill, and hence the twin Mujika and Minjika came into being. A portion of it fell into the Blood Sea, another portion, into the rays of the sun, another upon the earth and thus was it distributed in five portions. Learned men ought to remember that these thy various and fierce-looking followers living on the flesh of animals were produced from the semen’. ‘Be it so,’ so saying, the high-souled Mahasena with fatherly love, honoured his father Maheswara.”
“Then Brahma, the lord of all beings, said to Mahasena, ‘Go and visit your father Mahadeva, the conqueror of Tripura. Rudra, merging with Agni (the Fire-god), and Uma with Swaha have come together to make you invincible for the well-being of all creatures. The semen of the noble Rudra, which was cast into the reproductive organ of Uma, was thrown back onto this hill, and that’s how the twin Mujika and Minjika were created. A portion fell into the Blood Sea, another portion into the rays of the sun, and another onto the earth, thus distributing it in five parts. Wise individuals should remember that your various and fearsome followers, who feast on animal flesh, were born from this semen.’ ‘So be it,’ replied the noble Mahasena with fatherly affection, honoring his father Maheswara.”
“Markandeya continued, ‘Men who are desirous of acquiring wealth, should worship those five classes of spirits with the sun flower, and for alleviation of diseases also worship must be rendered to them. The twin Mujika and Minjika begotten by Rudra must always be respected by persons desiring the welfare of little children; and persons who desire to have children born to them must always worship those female spirits who live on human flesh and are produced in trees. Thus all Pisachas are said to be divided into innumerable classes. And now, O king, listen to the origin of the bells and standards of Skanda. Airavata (Indra’s elephant) is known to have had two bells of the name of Vaijayanti, and the keen-witted Sakra had them brought to him, and personally gave them to Guha. Visakha took one of those bells and Skanda the other. The standards of both Kartikeya and Visakha were of a red colour. That mighty god Mahasena was pleased with the toys that had been given to him by the gods. Surrounded by hosts of gods and Pisachas and seated on the Golden Mountain, he looked splendid in all the grandeur of prosperity. And that mountain covered with fine forests, also looked grand in his companionship, just as the Mandara hill abounding with excellent caves shines with the rays of the sun. The White Mountain was adorned with whole tracts of wood-land covered with blossoming Santanaka flowers and with forests of Karavira, Parijata, Jana and Asoke trees,—as also with wild tracts overgrown with Kadamva trees; and it abounded with herds of celestial deer and flocks of celestial birds. And the rumbling of clouds serving the purpose of musical instruments sounded like the murmur of an agitated sea, and celestial Gandharvas and Apsaras began to dance. And there arose a great sound of joy from the merriment of all creatures. Thus the whole world with Indra himself seemed to have been transferred to the White Mountain. And all the people began to observe Skanda with satisfaction in their looks, and they did not at all feel tired of doing so.”
“Markandeya continued, ‘Those who want to gain wealth should worship the five categories of spirits with a sunflower, and to ease ailments, they should also offer them worship. The twin spirits Mujika and Minjika, created by Rudra, must always be honored by anyone wishing for the well-being of small children; and those who wish to have children must regularly worship the female spirits who feed on human flesh and dwell in trees. All Pisachas are said to be divided into countless classes. Now, O king, listen to the story of the bells and flags of Skanda. Airavata, Indra’s elephant, had two bells named Vaijayanti, which the clever Sakra had brought to him and personally gave to Guha. Visakha took one of those bells, and Skanda took the other. The flags of both Kartikeya and Visakha were red. The powerful god Mahasena was delighted with the gifts given to him by the gods. Surrounded by numerous gods and Pisachas and seated on the Golden Mountain, he looked magnificent in all the splendor of prosperity. That mountain, covered with beautiful forests, also appeared grand in his company, just as the Mandara hill, filled with excellent caves, shines under the sun's rays. The White Mountain was adorned with vast stretches of woodland filled with blooming Santanaka flowers and forests of Karavira, Parijata, Jana, and Asoke trees, along with wild areas overrun by Kadamva trees; it was filled with herds of celestial deer and flocks of celestial birds. The rumbling of clouds, serving as musical instruments, sounded like the murmur of a restless sea, while celestial Gandharvas and Apsaras began to dance. A great sound of joy rose from the merriment of all beings. Thus, the whole world, along with Indra himself, seemed to have been moved to the White Mountain. All the people began to gaze at Skanda with satisfaction in their expressions, and they never grew tired of doing so.’”
Markandeya continued, “When that adorable son of the Fire-god was anointed as leader of the celestial army, that grand and happy lord, Hara (Mahadeva) riding with Parvati in a chariot shining with sunlike refulgence repaired to a place called Bhadravata. His excellent chariot was drawn by a thousand lions and managed by Kala. They passed through blank space, and seemed as if they were about to devour the sky; and striking terror into the heart of all creatures in the mobile divisions of the worlds, those maned beasts flitted through the air, uttering fearful growls. And that lord of all animals (Mahadeva) seated in that chariot with Uma, looked like the sun with flames of lightning illuminating masses of clouds begirt with Indra’s bow (rainbow). He was preceded by that adorable Lord of riches riding on the backs of human beings with his attendant Guhyakas riding in his beautiful car Pushpaka. And Sakra too riding on his elephant Airavata and accompanied by other gods brought up the rear of Mahadeva, the granter of boons, marching in this way at the head of the celestial army. And the great Yaksha Amogha with his attendants—the Jambhaka Yakshas and other Rakshasas decorated with garlands of flowers—obtained a place in the right wing of his army; and many gods of wonderful fighting powers in company with the Vasus and the Rudras, also marched with the right division of his army. And the terrible-looking Yama too in company with Death marched with him. (followed by hundreds of terrible diseases); and behind him was carried the terrible, sharp-pointed, well-decorated trident of Siva, called Vijaya. And Varuna, the adorable lord of waters with his terrible Pasa,80 and surrounded by numerous aquatic animals, marched slowly with the trident. And the trident Vijaya was followed by the Pattisa81 of Rudra guarded by maces, balls, clubs and other excellent weapons. And the Pattisa, O king, was followed by the bright umbrella of Rudra and the Kamandalu served by the Maharshis; and on it progressed in the company of Bhrigu, Angiras and others. And behind all these rode Rudra in his white chariot, re-assuring the gods with the exhibition of his powers. And rivers and lakes and seas, Apsaras, Rishis, Celestials, Gandharvas and serpents, stars, planets, and the children of gods, as also many women, followed him in his train. These handsome-looking ladies proceeded scattering flowers all around; and the clouds marched, having made their obeisance to that god (Mahadeva) armed with the Pinaka bow. And some of them held a white umbrella over his head, and Agni (the Fire god) and Vayu (the god of winds) busied themselves with two hairy fans (emblems of royalty). And, O king, he was followed by the glorious Indra accompanied by the Rajarshis, and singing the praise of that god with the emblem of the bull. And Gauri, Vidya, Gandhari, Kesini, and the lady called Mitra in company with Savitri, all proceeded in the train of Parvati, as also all the Vidyas (presiding deities of all branches of knowledge) that were created by the learned. The Rakshasa spirit who delivers to different battalions the commands which are implicitly obeyed by Indra and other gods, advanced in front of the army as standard-bearer. And that foremost of Rakshasas, by name Pingala, the friend of Rudra, who is always busy in places where corpses are burnt, and who is agreeable to all people, marched with them merrily, at one time going ahead of the army, and falling behind again at another, his movements being uncertain. Virtuous actions are the offerings with which the god Rudra is worshipped by mortals. He who is also called Siva, the omnipotent god, armed with the Pinaka bow, is Maheswara. He is worshipped in various forms.
Markandeya continued, “When the beloved son of the Fire-god was crowned as the leader of the celestial army, the magnificent and joyful lord, Hara (Mahadeva), rode with Parvati in a chariot that shone like the sun and headed to a place called Bhadravata. His splendid chariot was pulled by a thousand lions, managed by Kala. They moved through empty space, as if about to consume the sky; and sending fear through the hearts of all beings in the moving divisions of the worlds, those fierce beasts darted through the air, growling ominously. The lord of all animals (Mahadeva), seated in that chariot with Uma, looked like the sun with lightning flames illuminating clouds encircled by Indra’s bow (rainbow). He was preceded by the adorable Lord of riches, who rode on the backs of humans with his attendants, the Guhyakas, in his beautiful vehicle, Pushpaka. And Sakra, riding on his elephant Airavata and accompanied by other gods, followed behind Mahadeva, the giver of boons, leading this celestial army. The great Yaksha Amogha with his followers—the Jambhaka Yakshas and other Rakshasas decorated with floral garlands—occupied a spot in the right wing of his army; along with many gods with exceptional fighting abilities, who marched with the Vasus and the Rudras in the right division of his army. The fearsome Yama, along with Death, also moved forward with him (followed by hundreds of dire diseases); and behind him was carried the fearsome, sharp-pointed, beautifully decorated trident of Siva, called Vijaya. Varuna, the beloved lord of waters with his terrifying Pasa, surrounded by numerous aquatic beings, moved slowly with the trident. The trident Vijaya was followed by the Pattisa of Rudra, protected by maces, balls, clubs, and other fine weapons. And the Pattisa, O king, was followed by the bright umbrella of Rudra and the Kamandalu, attended by the Maharshis, as they proceeded alongside Bhrigu, Angiras, and others. And behind all these, Rudra rode in his white chariot, reassuring the gods by showcasing his powers. Rivers, lakes, seas, Apsaras, Rishis, Celestials, Gandharvas, serpents, stars, planets, and the children of gods, along with many women, followed him. These beautiful ladies spread flowers all around; and the clouds marched, having paid their respects to that god (Mahadeva) armed with the Pinaka bow. Some of them held a white umbrella over his head, while Agni (the Fire god) and Vayu (the god of winds) attended to two hairy fans (symbols of royalty). And, O king, he was followed by the glorious Indra, accompanied by the Rajarshis, singing praises of that god with the bull emblem. Gauri, Vidya, Gandhari, Kesini, and the lady named Mitra, along with Savitri, all followed Parvati, as did all the Vidyas (presiding deities of all branches of knowledge) created by the wise. The Rakshasa spirit, who conveys commands to different battalions that Indra and other gods strictly follow, advanced ahead of the army as the standard-bearer. And that foremost of Rakshasas, named Pingala, a friend of Rudra, who is always found where corpses are burned and is pleasing to everyone, marched along merrily, sometimes leading the army, sometimes trailing behind, his movements unpredictable. Good deeds are the offerings with which the god Rudra is worshipped by mortals. He, also called Siva, the all-powerful god, armed with the Pinaka bow, is Maheswara. He is worshipped in various forms.”
“The son of Krittika, the leader of the celestial army, respectful to Brahmanas, surrounded by the celestial forces, also followed that lord of the gods. And then Mahadeva said these weighty words to Mahasena, ‘Do thou carefully command the seventh army corps of the celestial forces.’
“The son of Krittika, the leader of the celestial army, respectful to Brahmins, surrounded by the celestial forces, also followed that lord of the gods. And then Mahadeva said these important words to Mahasena, ‘Please carefully command the seventh army corps of the celestial forces.’”
“Skanda replied, ‘Very well, my lord! I shall command the seventh army corps. Now tell me quickly if there is anything else to be done.’
“Skanda replied, ‘Sure thing, my lord! I’ll lead the seventh army corps. Now let me know quickly if there’s anything else that needs doing.’”
“Rudra said, ‘Thou shall always find me in the field of action. By looking up to me and by devotion to me shalt thou attain great welfare.’
“Rudra said, ‘You will always find me in the field of action. By looking up to me and being devoted to me, you will achieve great well-being.’”
“Markandeya continued, ‘With these words Maheswara received him in his embrace, and then dismissed him. And, O great king, after the dismissal of Skanda, prodigies of various kinds occurred to disturb the equanimity of the gods.’
“Markandeya continued, ‘With these words, Maheswara embraced him and then sent him on his way. And, O great king, after Skanda was dismissed, various extraordinary events happened that upset the balance of the gods.’”
“The firmament with the stars was in a blaze, and the whole universe in a state of utter confusion. The earth quaked and gave forth a rumbling sound, and darkness overspread the whole world. Then observing this terrible catastrophe, Sankara with the estimable Uma, and the celestials with the great Maharshis, were much exercised in mind. And when they had fallen into this state of confusion, there appeared before them a fierce and mighty host armed with various weapons, and looking like a mass of clouds and rocks. Those terrible and countless beings, speaking different languages directed their movements towards the point where Sankara and the celestials stood. They hurled into the ranks of the celestial army flights of arrows in all directions, masses of rock, maces, sataghnis, prasas and parighas. The celestial army was thrown into a state of confusion by a shower of these terrible weapons and their ranks were seen to waver. The Danavas made a great havoc by cutting up their soldiers, horses, elephants, chariots and arms. And the celestial troops then seemed as if they were about to turn their backs upon the enemy. And numbers of them fell, slain by the Asuras, like large trees in a forest burnt in a conflagration. Those dwellers of heaven fell with their heads, separated from their bodies, and having none to lead them in that fearful battle, they were slaughtered by the enemy. And then the god Purandara (Indra), the slayer of Vala, observing that they were unsteady and hard-pressed by the Asuras, tried to rally them with this speech, ‘Do not be afraid, ye heroes, may success attend your efforts! Do ye all take up your arms, and resolve upon manly conduct, and ye will meet with no more misfortune, and defeat those wicked and terrible-looking Danavas. May ye be successful! Do ye fall upon the Danavas with me.’
The sky was ablaze with stars, and the entire universe was in chaos. The earth shook and rumbled, and darkness covered the whole world. Seeing this terrible disaster, Sankara along with the noble Uma, and the celestial beings with the great sages, were deeply troubled. As they were lost in confusion, a fierce and powerful army appeared before them, armed with various weapons and resembling a mass of clouds and rocks. These terrifying and countless beings, speaking different languages, moved toward the spot where Sankara and the celestial beings stood. They launched a barrage of arrows and hurled masses of rocks, maces, and other weapons into the ranks of the celestial army. The celestial troops were thrown into disarray by this shower of deadly weapons, and their formations began to falter. The Danavas wreaked havoc by cutting down their soldiers, horses, elephants, chariots, and weapons. The celestial army seemed ready to retreat from the enemy, and many fell, slain by the Asuras, like large trees in a forest ablaze in a fire. The heavenly beings fell with their heads severed from their bodies, and with no one to lead them in that terrifying battle, they were slaughtered by the enemy. Then the god Purandara (Indra), the slayer of Vala, noticing their instability and pressure from the Asuras, tried to rally them with this speech: “Don’t be afraid, heroes; may success be with you! Pick up your arms and commit to brave actions, and you will face no further misfortune and defeat those wicked and fearsome Danavas. May you be victorious! Attack the Danavas with me.”
“The dwellers of heaven were re-assured on hearing this speech from Sakra; and under his leadership, they again rushed against the Danavas. And then the thirty-three crores of gods and all the powerful Marutas and the Sadhyas with the Vasus returned to the charge. And the arrows which they angrily discharged against the enemy drew a large quantity of blood from the bodies of the Daityas and of their horses and elephants. And those sharp arrows passing through their bodies fell upon the ground, looking like so many snakes falling from the sides of a hill. And, O king, the Daityas pierced by those arrows fell fast on all sides, looking like so many detached masses of clouds. Then the Danava host, struck with panic at that charge of the celestials on the field of battle, wavered at that shower of various weapons. Then all the gods loudly gave vent to their joy, with arms ready to strike; and the celestial bands too struck up various airs. Thus took place that encounter, so fearful to both sides: for all the battle-field was covered with blood and strewn with the bodies of both gods and Asuras. But the gods were soon worsted all on a sudden, and the terrible Danavas again made a great havoc of the celestial army. Then the Asuras, drums struck up and their shrill bugles were sounded; and the Danava chiefs yelled their terrific war-cry.
The residents of heaven felt reassured after hearing Sakra's speech; and under his leadership, they charged once more against the Danavas. Then the thirty-three crores of gods, along with the powerful Marutas and the Sadhyas with the Vasus, attacked again. The arrows they angrily fired at the enemy caused a massive amount of blood to spill from the bodies of the Daityas, along with their horses and elephants. These sharp arrows, piercing through their bodies, fell to the ground, resembling snakes dropping from the side of a hill. And, O king, the Daityas, struck by those arrows, fell fast in all directions, like scattered masses of clouds. The Danava forces, struck with panic by the celestials' charge on the battlefield, faltered at the shower of various weapons. The gods joyfully cheered, ready to strike; and the celestial bands also played various tunes. Thus, this encounter occurred, terrifying to both sides: for the entire battlefield was soaked in blood and filled with the bodies of both gods and Asuras. But the gods were unexpectedly overwhelmed, and the fearsome Danavas once again wreaked havoc on the celestial army. Then the Asuras drummed loudly, their shrill bugles sounded; and the Danava leaders let out their terrifying war-cry.
“Then a powerful Danava, taking a huge mass of rock in his hands, came out of that terrible Daitya army. He looked like the sun peering forth from against a mass of dark clouds. And, O king, the celestials, beholding that he was about to hurl that mass of rock at them, fled in confusion. But they were pursued by Mahisha, who hurled that hillock at them. And, O lord of the world, by the falling of that mass of rock, ten thousand warriors of the celestial army were crushed to the ground and breathed their last. And this act of Mahisha struck terror into the hearts of the gods, and with his attendant Danavas he fell upon them like a lion attacking a herd of deer. And when Indra and the other celestials observed that Mahisha was advancing to the charge, they fled, leaving behind their arms and colours. And Mahisha was greatly enraged at this, and he quickly advanced towards the chariot of Rudra; and reaching near, he seized its pole with his hands. And when Mahisha in a fit of rage had thus seized the chariot of Rudra, all the Earth began to groan and the great Rishis lost their senses. And Daityas of huge proportions, looking like dark clouds, were boisterous with joy, thinking that victory was assured to them. And although that adorable god (Rudra) was in that plight, yet he did not think it worth while to kill Mahisha in battle; he remembered that Skanda would deal the deathblow to that evil-minded Asura. And the fiery Mahisha, contemplating with satisfaction the prize (the chariot of Rudra) which he had secured, sounded his war-cry, to the great alarm of the gods and the joy of the Daityas. And when the gods were in that fearful predicament, the mighty Mahasena, burning with anger, and looking grand like the Sun advanced to their rescue. And that lordly being was clad in blazing red and decked with a wreath of red flowers. And cased in armour of gold he rode in a gold-coloured chariot bright as the Sun and drawn by chestnut horses. And at his sight the army of the daityas was suddenly dispirited on the field of battle. And, O great king, the mighty Mahasena discharged a bright Sakti for the destruction of Mahisha. That missile cut off the head of Mahisha, and he fell upon the ground and died. And his head massive as a hillock, falling on the ground, barred the entrance to the country of the Northern Kurus, extending in length for sixteen Yojanas though at present the people of that country pass easily by that gate.
“Then a powerful Danava, grabbing a massive rock, emerged from the fearsome Daitya army. He looked like the sun breaking through a dark cloud. And, O king, when the celestials saw him about to throw that rock at them, they fled in panic. But Mahisha chased after them, throwing that hill at them. And, O lord of the world, when that rock fell, it crushed ten thousand warriors of the celestial army, ending their lives. This act of Mahisha instilled fear in the hearts of the gods, and he, along with his Danava companions, pounced on them like a lion on a herd of deer. When Indra and the other celestials noticed Mahisha charging at them, they ran away, abandoning their weapons and banners. Mahisha was furious about this and quickly moved toward Rudra's chariot; once close enough, he grabbed its pole with his hands. As Mahisha seized Rudra's chariot in rage, the Earth groaned, and the great Rishis lost their senses. The giant Daityas, resembling dark clouds, reveled in their supposed victory. Although that beloved god (Rudra) was in such trouble, he didn't consider it worthwhile to kill Mahisha in battle; he remembered that Skanda would ultimately deal with that wicked Asura. The fiery Mahisha, satisfied with claiming the prize (Rudra's chariot), let out a war-cry that terrified the gods and thrilled the Daityas. While the gods faced that dreadful situation, the powerful Mahasena, fuming with anger and shining like the Sun, came to their rescue. That majestic being wore bright red clothing and was adorned with a garland of red flowers. Clad in golden armor, he rode in a gold-colored chariot that gleamed like the Sun and was pulled by chestnut horses. Upon seeing him, the Daitya army suddenly lost heart on the battlefield. And, O great king, the mighty Mahasena launched a brilliant Sakti to destroy Mahisha. That weapon severed Mahisha’s head, making him fall to the ground and die. His head, massive like a hillock, fell and blocked the entrance to the Northern Kuru territory, stretching for sixteen Yojanas, although nowadays, the people of that land easily pass by that spot.”
“It was observed both by the gods and the Danavas that Skanda hurled his sakti again and again on the field of battle, and that it returned to his hands, after killing thousands of the enemy’s forces. And the terrible Danavas fell in large numbers by the arrows of the wise Mahasena. And then a panic seized them, and the followers of Skanda began to slay and eat them up by thousands and drink their blood. And they joyously exterminated the Danavas in no time, just as the sun destroys darkness, or as fire destroys a forest, or as the winds drive away the clouds. And in this manner the famous Skanda defeated all his enemies. And the gods came to congratulate him, and he, in turn, paid his respects to Maheswara. And that son of Krittika looked grand like the sun in all the glory of his effulgence. And when the enemy was completely defeated by Skanda and when Maheswara left the battle-field, Purandara embraced Mahasena and said to him, ‘This Mahisha, who was made invincible by the favour of Brahma hath been killed by thee. O best of warriors, the gods were like grass to him. O strong-limbed hero, thou hast removed a thorn of the celestials. Thou hast killed in battle hundreds of Danavas equal in valour to Mahisha who were all hostile to us, and who used to harass us before. And thy followers too have devoured them by hundreds. Thou art, O mighty being, invincible in battle like Uma’s lord; and this victory shall be celebrated as thy first achievement, and thy fame shall be undying in the three worlds. And, O strong-armed god, all the gods will yield their allegiance to thee.’ Having spoken thus to Mahasena, the husband of Sachi left the place accompanied by the gods and with the permission of the adorable three-eyed god (Siva). And Rudra returned to Bhadravata, and the celestials too returned to their respective abodes. And Rudra spoke, addressing the gods, ‘Ye must render allegiance to Skanda just as ye do unto me.’ And that son of the Fire-god, having killed the Danavas hath conquered the three worlds, in one day, and he hath been worshipped by the great Rishis. The Brahmana who with due attention readeth this story of the birth of Skanda, attaineth to great prosperity in this world and the companionship of Skanda hereafter.”
“It was noticed by both the gods and the Danavas that Skanda repeatedly threw his weapon into battle, and it came back to him after killing thousands of the enemy. The fierce Danavas fell in large numbers from the arrows of the wise Mahasena. Panic set in among them, and Skanda’s followers began to slaughter and consume them by the thousands, drinking their blood. They joyfully wiped out the Danavas in no time, just as the sun eliminates darkness, as fire consumes a forest, or as the winds disperse the clouds. In this way, the renowned Skanda defeated all his foes. The gods came to congratulate him, and he, in turn, offered his respects to Maheswara. The son of Krittika looked magnificent like the sun in all his radiant glory. When Skanda completely defeated the enemy and Maheswara departed from the battlefield, Purandara embraced Mahasena and said to him, ‘This Mahisha, made invincible by Brahma's favor, has been slain by you. O greatest of warriors, the gods were like grass to him. O strong-armed hero, you have removed a thorn from the celestial beings. You have killed in battle hundreds of Danavas, equal in valor to Mahisha, who were hostile to us and used to torment us before. Your followers have also devoured them by the hundreds. You are, O mighty being, unbeatable in battle like Uma’s lord; this victory will be celebrated as your first achievement, and your fame will live on in the three worlds. And, O strong-armed god, all the gods will pledge their loyalty to you.’ After saying this to Mahasena, the husband of Sachi left the place together with the gods, with the permission of the beloved three-eyed god (Siva). Rudra returned to Bhadravata, and the celestials went back to their own realms. Rudra spoke, addressing the gods, ‘You must pledge your allegiance to Skanda just as you do to me.’ That son of the Fire-god, having defeated the Danavas, conquered the three worlds in a single day, and he has been honored by the great Rishis. The Brahmana who attentively reads this story of Skanda's birth will attain great prosperity in this world and the companionship of Skanda in the future.”
Yudhishthira said, “O good and adorable Brahmana, I wish to know the different names of that high-souled being, by which he is celebrated throughout the three worlds.”
Yudhishthira said, “O good and admirable Brahmana, I want to know the different names of that noble being, by which he is known throughout the three worlds.”
Vaisampayana continued, “Thus addressed by the Pandava in that assembly of Rishis, the worshipful Markandeya of high ascetic merit replied, ‘Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame), Anamaya (Always hale), Mayuraketu (Peacock-bannered), Dharmatman (The virtuous-souled), Bhutesa (The lord of all creatures), Mahishardana (The slayer of Mahisha), Kamajit (The subjugator of desires), Kamada (The fulfiller of desires), Kanta (The handsome), Satyavak (The truthful in speech), Bhuvaneswara (The lord of the universe), Sisu (The child), Sighra (The quick), Suchi (The pure), Chanda (The fiery), Diptavarna (The bright-complexioned), Subhanana (Of beautiful face), Amogha (Incapable of being baffled), Anagha (The sinless), Rudra (The terrible), Priya (The favourite), Chandranana (Of face like the moon), Dipta-sasti (The wielder of the blazing lance), Prasantatman (Of tranquil soul), Bhadrakrit (The doer of good), Kutamahana (The chamber of even the wicked), Shashthipriya (True favourite of Shashthi), Pavitra (The holy), Matrivatsala (The reverencer of his mother), Kanya-bhartri (The protector of virgins), Vibhakta (Diffused over the universe), Swaheya (The son of Swaha), Revatisuta (The child of Revati), Prabhu (The Lord), Neta (The leader), Visakha (Reared up by Visakha), Naigameya (Sprang from the Veda), Suduschara (Difficult of propitiation), Suvrata (Of excellent vows), Lalita (The beautiful), Valakridanaka-priya (Fond of toys), Khacharin (The ranger of skies), Brahmacharin (The chaste), Sura (The brave), Saravanodbhava (Born in a forest of heath), Viswamitra priya (The favourite of Viswamitra), Devasena-priya (The lover of Devasena), Vasudeva-priya (The beloved of Vasudeva), and Priya-krit (The doer of agreeable things)—these are the divine names of Kartikeya. Whoever repeateth them, undoubtedly secureth fame, wealth, and salvation.”
Vaisampayana continued, “After being addressed by the Pandava in that gathering of Rishis, the revered Markandeya, known for his great asceticism, replied, ‘Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame), Anamaya (Always healthy), Mayuraketu (Peacock-bannered), Dharmatman (The virtuous soul), Bhutesa (The lord of all creatures), Mahishardana (The slayer of Mahisha), Kamajit (The conqueror of desires), Kamada (The giver of desires), Kanta (The handsome), Satyavak (The truthful speaker), Bhuvaneswara (The lord of the universe), Sisu (The child), Sighra (The swift), Suchi (The pure), Chanda (The fiery), Diptavarna (The bright-complexioned), Subhanana (Of beautiful face), Amogha (Incapable of being thwarted), Anagha (The sinless), Rudra (The terrible), Priya (The favorite), Chandranana (With a face like the moon), Dipta-sasti (The wielder of the blazing lance), Prasantatman (Of tranquil soul), Bhadrakrit (The doer of good), Kutamahana (The chamber of even the wicked), Shashthipriya (The true favorite of Shashthi), Pavitra (The holy), Matrivatsala (The reverer of his mother), Kanya-bhartri (The protector of maidens), Vibhakta (Spread across the universe), Swaheya (The son of Swaha), Revatisuta (The child of Revati), Prabhu (The Lord), Neta (The leader), Visakha (Raised by Visakha), Naigameya (Born from the Veda), Suduschara (Hard to please), Suvrata (Of excellent vows), Lalita (The beautiful), Valakridanaka-priya (Fond of toys), Khacharin (The sky ranger), Brahmacharin (The chaste), Sura (The brave), Saravanodbhava (Born in a heath forest), Viswamitra priya (The favorite of Viswamitra), Devasena-priya (The beloved of Devasena), Vasudeva-priya (The beloved of Vasudeva), and Priya-krit (The doer of pleasant things)—these are the divine names of Kartikeya. Anyone who repeats them will undoubtedly achieve fame, wealth, and liberation.”
‘Markandeya continued, “O valiant scion of Kuru’s race, I shall now with due devotion pray to that unrivalled, mighty, six-faced, and valiant Guha who is worshipped by gods and Rishis, enumerating his other titles of distinction: do thou listen to them: Thou art devoted to Brahma, begotten of Brahma, and versed in the mysteries of Brahma. Thou art called Brahmasaya, and thou art the foremost of those who are possessed of Brahma. Thou art fond of Brahma, thou art austere like the Brahmanas and art versed in the great mystery of Brahma and the leader of the Brahmanas. Thou art Swaha, thou art Swadha, and thou art the holiest of the holy, and art invoked in hymns and celebrated as the six-flamed fire. Thou art the year, thou art the six seasons, thou art the months, the (lunar) half months, the (solar) declinations, and the cardinal points of space. Thou art lotus-eyed. Thou art possessed of a lily-like face. Thou hast a thousand faces and a thousand arms. Thou art the ruler of the universe, thou art the great Oblation, and thou art the animating spirit of all the gods and the Asuras. Thou art the great leader of armies. Thou art Prachanda (furious), thou art the Lord, and thou art the great master and the conqueror of thine enemies. Thou art, Sahasrabhu (multiform), Sahasratusti (a thousand times content), Sahasrabhuk (devourer of everything), and Sahasrapad (of a thousand legs), and thou art the earth itself. Thou art possessed of infinite forms and thousand heads and great strength. According to thine own inclinations thou hast appeared as the son of Ganga, Swaha, Mahi, or Krittika. O six-faced god, thou dost play with the cock and assume different forms according to thy will. Thou art Daksha. Soma, the Maruta, Dharma, Vayu, the prince of mountains, and Indra, for all time. Thou art mighty, the most eternal of all eternal things, and the lord of all lords. Thou art the progenitor of Truth, the destroyer of Diti’s progeny (Asuras), and the great conqueror of the enemies of the celestials. Thou art the personation of virtue and being thyself vast and minute, thou art acquainted with the highest and lowest points of virtuous acts, and the mysteries of Brahma. O foremost of all gods and high-souled lord of the Universe, this whole creation is over-spread with thy energy! I have thus prayed to thee according to the best of my power. I salute thee who art possessed of twelve eyes and many hands. Thy remaining attributes transcend my powers of comprehension!’
“Markandeya continued, ‘O brave descendant of the Kuru lineage, I will now sincerely pray to the unparalleled and powerful six-faced Guha, who is revered by gods and sages. Listen as I recount His other remarkable titles: You are devoted to Brahma, born of Brahma, and knowledgeable about the secrets of Brahma. You are known as Brahmasaya and are the foremost among those who embody Brahma. You cherish Brahma, are ascetic like the Brahmanas, and are skilled in the great mysteries of Brahma, leading the Brahmanas. You are Swaha and Swadha, the holiest of the holy, invoked in hymns and celebrated as the six-flamed fire. You are the year, the six seasons, the months, the lunar half months, the solar declinations, and the cardinal points of space. You have lotus-like eyes and a face like a lily. You possess a thousand faces and a thousand arms. You are the ruler of the universe, the great Oblation, the life force of all gods and Asuras. You are the supreme leader of armies. You are Prachanda (furious), the Lord, the great master, and the vanquisher of your enemies. You are Sahasrabhu (multiform), Sahasratusti (a thousand times content), Sahasrabhuk (devourer of everything), and Sahasrapad (of a thousand legs), and you are the earth itself. You have infinite forms, a thousand heads, and immense strength. According to your desires, you have appeared as the son of Ganga, Swaha, Mahi, or Krittika. O six-faced god, you play with the rooster and take on various forms at will. You are Daksha, Soma, the Marutas, Dharma, Vayu, the mountain prince, and Indra, for all time. You are powerful, the most eternal among all eternal beings, and the lord of all lords. You are the source of Truth, the annihilator of Diti’s progeny (Asuras), and the great vanquisher of celestial foes. You embody virtue, and being both vast and minute, you understand the highest and lowest aspects of virtuous actions and the mysteries of Brahma. O greatest of all gods and noble lord of the Universe, this entire creation is filled with your energy! I have offered my prayers to you to the best of my ability. I bow to you, who are endowed with twelve eyes and many hands. Your remaining attributes surpass my ability to comprehend!’”
The Brahmana who with due attention readeth this story of the birth of Skanda, or relateth it unto Brahmanas, or hears it narrated by regenerate men, attaineth to wealth, long life, fame, children, as also victory, prosperity and contentment, and the companionship of Skanda.”
The Brahmana who carefully reads this story of Skanda's birth, shares it with other Brahmanas, or listens to it told by enlightened people, will achieve wealth, long life, fame, children, as well as victory, prosperity, and contentment, along with the company of Skanda.
SECTION CCXXXI
(Draupadi-Satyabhama Samvada)
Vaisampayana said, “After those Brahmanas and the illustrious sons of Pandu had taken their seats, Draupadi and Satyabhama entered the hermitage. And with hearts full of joy the two ladies laughed merrily and seated themselves at their ease. And, O king, those ladies, who always spake sweetly to each other, having met after a long time, began to talk upon various delightful topics arising out of the stories of the Kurus and the Yadus. And the slender-waisted Satyabhama, the favourite wife of Krishna and the daughter of Satrajit, then asked Draupadi in private, saying, ‘By what behaviour is it, O daughter of Drupada, that thou art able to rule the sons of Pandu—those heroes endued with strength and beauty and like unto the Lokapalas themselves? Beautiful lady, how is it that they are so obedient to thee and are never angry with thee? Without doubt the sons of Pandu, O thou of lovely features, are ever submissive to thee and watchful to do thy bidding! Tell me, O lady, the reason of this. Is it practice of vows, or asceticism, or incantation or drug at the time of the bath (in season) or the efficacy of science, or the influence of youthful appearance, or the recitation of particular formulae, or Homa, or collyrium and other medicaments? Tell me now, O princess of Panchala, of that blessed and auspicious thing by which, O Krishna, Krishna may ever be obedient to me.”
Vaisampayana said, “After the Brahmanas and the distinguished sons of Pandu took their seats, Draupadi and Satyabhama entered the hermitage. With hearts full of joy, the two ladies laughed happily and made themselves comfortable. And, O king, these women, who always spoke sweetly to each other, having met after a long time, began chatting about various enjoyable topics inspired by the stories of the Kurus and the Yadus. The slender-waisted Satyabhama, Krishna's favorite wife and the daughter of Satrajit, then privately asked Draupadi, ‘How is it, O daughter of Drupada, that you manage to lead the sons of Pandu—those heroes known for their strength and beauty, like the guardians of the universe? Beautiful lady, why are they so obedient to you and never angry? Surely, the sons of Pandu, O lovely one, are always submissive to you and eager to fulfill your wishes! Tell me, O lady, what is the reason for this? Is it due to vows, or ascetic practices, or some spell or potion during the bath, or the power of knowledge, or the charm of your youth, or specific chants, or rituals, or beauty treatments and other remedies? Please tell me, O princess of Panchala, about that blessed and fortunate method by which, O Krishna, Krishna may always be obedient to me.”
“When the celebrated Satyabhama, having said this, ceased, the chaste and blessed daughter of Drupada answered her, saying, ‘Thou askedest me, O Satyabhama, of the practices of women that are wicked. How can I answer thee, O lady, about the cause that is pursued by wicked females? It doth not become thee, lady, to pursue the questions, or doubt me, after this, for thou art endued with intelligence and art the favourite wife of Krishna. When the husband learns that his wife is addicted to incantations and drugs, from that hour he beginneth to dread her like a serpent ensconced in his sleeping chamber. And can a man that is troubled with fear have peace, and how can one that hath no peace have happiness? A husband can never be made obedient by his wife’s incantations. We hear of painful diseases being transmitted by enemies. Indeed, they that desire to slay others, send poison in the shape of customary gifts, so that the man that taketh the powders so sent, by tongue or skin, is, without doubt, speedily deprived of life. Women have sometimes caused dropsy and leprosy, decrepitude and impotence and idiocy and blindness and deafness in men. These wicked women, ever treading in the path of sin, do sometimes (by these means) injure their husbands. But the wife should never do the least injury to her lord. Hear now, O illustrious lady, of the behaviour I adopt towards the high-souled sons of Pandu. Keeping aside vanity, and controlling desire and wrath, I always serve with devotion the sons of Pandu with their wives. Restraining jealousy, with deep devotion of heart, without a sense of degradation at the services I perform, I wait upon my husbands. Ever fearing to utter what is evil or false, or to look or sit or walk with impropriety, or cast glances indicative of the feelings of the heart, do I serve the sons of Pritha—those mighty warriors blazing like the sun or fire, and handsome as the moon, those endued with fierce energy and prowess, and capable of slaying their foes by a glance of the eye. Celestial, or man, or Gandharva, young or decked with ornaments, wealthy or comely of person, none else my heart liketh. I never bathe or eat or sleep till he that is my husband hath bathed or eaten or slept,—till, in fact, our attendants have bathed, eaten, or slept. Whether returning from the field, the forest, or the town, hastily rising up I always salute my husband with water and a seat. I always keep the house and all household articles and the food that is to be taken well-ordered and clean. Carefully do I keep the rice, and serve the food at the proper time. I never indulge in angry and fretful speech, and never imitate women that are wicked. Keeping idleness at distance I always do what is agreeable. I never laugh except at a jest, and never stay for any length of time at the house-gate. I never stay long in places for answering calls of nature, nor in pleasure-gardens attached to the house. I always refrain from laughing loudly and indulging in high passion, and from everything that may give offence. Indeed, O Satyabhama, I always am engaged in waiting upon my lords. A separation from my lords is never agreeable to me. When my husband leaveth home for the sake of any relative, then renouncing flowers and fragrant paste of every kind, I begin to undergo penances. Whatever my husband drinketh not, whatever my husband eateth not, whatever my husband enjoyeth not, I ever renounce. O beautiful lady, decked in ornaments and ever controlled by the instruction imparted to me, I always devotedly seek the good of my lord. Those duties that my mother-in-law had told me of in respect of relatives, as also the duties of alms-giving, of offering worship to the gods, of oblations to the diseased, of boiling food in pots on auspicious days for offer to ancestors and guests of reverence and service to those that deserve our regards, and all else that is known to me, I always discharge day and night, without idleness of any kind. Having with my whole heart recourse to humility and approved rules I serve my meek and truthful lords ever observant of virtue, regarding them as poisonous snakes capable of being excited at a trifle. I think that to be eternal virtue for women which is based upon a regard for the husband. The husband is the wife’s god, and he is her refuge. Indeed, there is no other refuge for her. How can, then, the wife do the least injury to her lord? I never, in sleeping or eating or adorning any person, act against the wishes of my lord, and always guided by my husbands, I never speak ill of my mother-in-law. O blessed lady, my husbands have become obedient to me in consequence of my diligence, my alacrity, and the humility with which I serve superiors. Personally do I wait every day with food and drink and clothes upon the revered and truthful Kunti—that mother of heroes. Never do I show any preference for myself over her in matters of food and attire, and never do I reprove in words that princess equal unto the Earth herself in forgiveness. Formerly, eight thousand Brahmanas were daily fed in the palace of Yudhishthira from off plates of gold. And eighty thousand Brahmanas also of the Snataka sect leading domestic lives were entertained by Yudhishthira with thirty serving-maids assigned to each. Besides these, ten thousand yatis with the vital seed drawn up, had their pure food carried unto them in plates of gold. All these Brahamanas that were the utterers of the Veda, I used to worship duly with food, drink, and raiment taken from stores only after a portion thereof had been dedicated to the Viswadeva.82 The illustrious son of Kunti had a hundred thousand well-dressed serving-maids with bracelets on arms and golden ornaments on necks, and decked with costly garlands and wreaths and gold in profusion, and sprinkled with sandal paste. And adorned with jewels and gold they were all skilled in singing and dancing. O lady, I knew the names and features of all those girls, as also what they are and what they were, and what they did not. Kunti’s son of great intelligence had also a hundred thousand maid-servants who daily used to feed guests, with plates of gold in their hands. And while Yudhishthira lived in Indraprastha a hundred thousand horses and a hundred thousand elephants used to follow in his train. These were the possessions of Yudhisthira while he ruled the earth. It was I however, O lady, who regulated their number and framed the rules to be observed in respect of them; and it was I who had to listen to all complaints about them. Indeed, I knew everything about what the maid-servants of the palace and other classes of attendants, even the cow-herds and the shepherds of the royal establishment, did or did not. O blessed and illustrious lady, it was I alone amongst the Pandavas who knew the income and expenditure of the king and what their whole wealth was. And those bulls among the Bharatas, throwing upon me the burden of looking after all those that were to be fed by them, would, O thou of handsome face, pay their court to me. And this load, so heavy and incapable of being borne by persons of evil heart, I used to bear day and night, sacrificing my ease, and all the while affectionately devoted to them. And while my husbands were engaged in the pursuit of virtue, I only supervised their treasury inexhaustible like the ever-filled receptacle of Varuna. Day and night bearing hunger and thirst, I used to serve the Kuru princes, so that my nights and days were equal to me. I used to wake up first and go to bed last. This, O Satyabhama, hath ever been my charm for making my husbands obedient to me! This great art hath ever been known to me for making my husbands obedient to me. Never have I practised the charms of wicked women, nor do I ever wish to practise them.”
“When the famous Satyabhama finished speaking, the pure and blessed daughter of Drupada replied, saying, ‘You asked me, O Satyabhama, about the wicked behaviors of women. How can I explain to you, O lady, the motivations that drive evil women? It doesn’t suit you, lady, to pursue these questions or doubt me now, for you are intelligent and the beloved wife of Krishna. When a husband discovers that his wife is involved with sorcery and potions, he starts to fear her like a snake hidden in his bedroom. And can a man who is consumed by fear find peace? How can someone without peace be happy? A husband can’t be controlled by his wife’s spells. We hear about painful diseases unleashed by enemies. Indeed, those who wish to harm others send poison disguised as regular gifts, so that the man who consumes the powders, whether by mouth or skin, is surely deprived of life. Women have caused dropsy, leprosy, weakness, impotence, madness, blindness, and deafness in men. These wicked women, always following sinful paths, sometimes harm their husbands through such means. But a wife should never cause any harm to her lord. Listen now, O esteemed lady, to how I treat the noble sons of Pandu. Setting aside pride, and controlling my desires and anger, I always serve the sons of Pandu and their wives with devotion. Keeping jealousy at bay, with sincere dedication, without feeling degraded by my services, I wait upon my husbands. Always afraid to speak evil or falsehood, or to look or sit or walk inappropriately, or show any heart’s emotions, I serve the sons of Pritha—those mighty warriors shining like the sun or fire, and beautiful as the moon, those full of fierce energy and strength, capable of defeating foes with just a glance. Whether celestial, human, or Gandharva, young or adorned with jewels, rich or handsome, my heart desires none but them. I won’t bathe, eat, or sleep until my husband has bathed, eaten, or slept—and until our attendants have done the same. Whether they return from battle, the forest, or town, I quickly rise to greet my husband with water and a seat. I keep the house and all household articles and food organized and clean. I carefully store the rice and serve the meals at the right times. I never indulge in angry or fretful speech, and I don’t imitate wicked women. Keeping laziness far away, I always do what is pleasing. I never laugh except at a joke, and I never linger at the entrance of the house. I don’t stay long in the bathroom or in gardens attached to the house. I always refrain from loud laughter and excessive passions, and from all things that could offend. Truly, O Satyabhama, I am always engaged in serving my lords. Separation from my lords is never pleasant to me. When my husband leaves home for a relative’s sake, I give up flowers and all fragrant pastes, and I begin to perform penances. Whatever my husband does not drink, eat, or enjoy, I always renounce. O beautiful lady, adorned with jewels and guided by the teachings I received, I always seek the good of my lord. I dutifully perform those tasks my mother-in-law taught me regarding relatives, as well as the duties of giving alms, worshiping the gods, making offerings to ancestors and guests, cooking food on auspicious days for honoring ancestors and those deserving of respect, and all else known to me, I carry out day and night without idleness. With all my heart embracing humility and the established rules, I serve my gentle and truthful lords, always mindful of virtue, considering them as dangerous snakes that can be agitated over the smallest thing. I believe that true virtue for women lies in respecting their husbands. The husband is a wife’s god, and he is her refuge. Indeed, there is no other refuge for her. How could a wife ever do the slightest harm to her lord? I never, in sleeping or eating or decorating anyone, act against my husband’s wishes, and always guided by my husbands, I never speak ill of my mother-in-law. O blessed lady, my husbands have become obedient to me due to my diligence, eagerness, and the humility with which I serve my superiors. Each day, I personally serve food, drink, and clothing to the revered and truthful Kunti—that mother of heroes. I never show any preference for myself over her in matters of food and attire, and I never reprimand, even in words, that princess who is as forgiving as the Earth itself. Formerly, eight thousand Brahmanas were fed daily in Yudhishthira's palace from golden plates. And eighty thousand Brahmanas of the Snataka sect living domestic lives were cared for by Yudhishthira, with thirty serving maids assigned to each. In addition, ten thousand ascetics, with their essential essence carefully contained, had their pure food served on golden plates. All these Brahmanas, the bearers of the Veda, I would honor with food, drink, and clothing taken from my stores only after a portion had been dedicated to the Viswadeva.82 The illustrious son of Kunti had a hundred thousand well-dressed maids with bracelets on their arms, gold ornaments around their necks, adorned with lavish garlands, and sprinkled with sandalwood paste. All decked in jewels and gold, they were skilled in singing and dancing. O lady, I knew the names and features of all those girls, as well as their statuses and what they were and were not allowed to do. Kunti's intelligent son had also a hundred thousand maid-servants who would serve the guests with plates of gold in their hands. While Yudhishthira was in Indraprastha, a hundred thousand horses and a hundred thousand elephants would follow him. These were Yudhishthira's possessions while he ruled the earth. However, it was I, O lady, who organized their numbers and established the rules to be followed in managing them; I was the one who listened to all complaints regarding them. Indeed, I knew everything about what the palace maids and other attendants, including the cowherds and shepherds of the royal household, did or didn’t do. O blessed and distinguished lady, I was the only one among the Pandavas who knew the king’s income and expenses and the full extent of their wealth. And those great warriors of the Bharata clan, placing upon me the responsibility of ensuring all those to be fed, would, O you with a beautiful face, seek my favor. And this heavy burden, too great for those of a wicked heart, I carried day and night, sacrificing my comfort, while being affectionately devoted to them. While my husbands pursued virtue, it was I who oversaw their treasury, unending like Varuna’s ever-full receptacle. Day and night enduring hunger and thirst, I served the Kuru princes, treating my days and nights equally. I would wake up first and go to bed last. This, O Satyabhama, has always been my charm for making my husbands obedient to me! This great skill has always been known to me for inducing my husbands' obedience. I have never resorted to the charms of wicked women, nor do I ever wish to practice them.”
Vaisampayana continued, “Hearing those words of virtuous import uttered by Krishna, Satyabhama, having first reverenced the virtuous princess of Panchala, answered saying, ‘O princess of Panchala, I have been guilty, O daughter of Yajnasena, forgive me! Among friends, conversations in jest arise naturally, and without premeditation.”
Vaisampayana went on, “After hearing Krishna’s meaningful words, Satyabhama, having first honored the noble princess of Panchala, replied, ‘O princess of Panchala, I have made a mistake, O daughter of Yajnasena, please forgive me! With friends, lighthearted conversations happen naturally and without thinking.”
SECTION CCXXXII
“Draupadi said, ‘I shall now indicate to thee, for attracting the heart of thy husbands a way that is free from deceit. By adopting it duly, dear friend, thou will be able to draw away thy lord from other females. In all the worlds, including that of the celestials, there is no god equal, O Satyabhama, unto the husband. When he is gratified with thee, thou mayst have (from thy husband) every object of desire; when he is angry, all these may be lost. It is from her husband that the wife obtaineth offspring and various articles of enjoyment. It is from thy husband that thou mayst have handsome beds and seats, and robes and garlands, and perfumes, and great fame and heaven itself hereafter. One cannot obtain happiness here by means that are easy. Indeed, the woman that is chaste, obtains weal with woe. Always adore Krishna, therefore, with friendship and love physical sufferings. And do thou also act in a way, by offering handsome seats and excellent garlands and various perfumes and prompt service, that he may be devoted to thee, thinking, ‘I am truly loved by her!’ Hearing the voice of thy lord at the gate, rise thou up from thy seat and stay in readiness within the room. And as soon as thou seest him enter thy chamber, worship him by promptly offering him a seat and water to wash his feet. And even when he commands a maidservant to do anything, get thou up and do it thyself. Let Krishna understand this temper of thy mind and know that thou adorest him with all thy heart. And, O Satyabhama, whatever thy lord speaketh before thee, do not blab of it even if it may not deserve concealment,—for if any of thy co-wives were to speak of it unto Vasudeva, he might be irritated with thee. Feed thou by every means in thy power those that are dear and devoted to thy lord and always seek his good. Thou shouldst, however, always keep thyself aloof from those that are hostile to and against thy lord and seek to do him injury, as also from those that are addicted to deceit. Foregoing all excitement and carelessness in the presence of men, conceal thy inclinations by observing silence, and thou shouldst not stay or converse in private even with thy sons, Pradyumna and Samva. Thou shouldst form attachments with only such females as are high-born and sinless and devoted to their lords, and thou shouldst always shun women that are wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle. Behaviour such as this is reputable and productive of prosperity; and while it is capable of neutralising hostility, it also leadeth to heaven. Therefore, worship thou thy husband, decking thyself in costly garlands and ornaments and smearing thyself with unguents and excellent perfumes.”
Draupadi said, “I’m going to share with you a way to win the hearts of your husbands that’s honest and straightforward. If you follow this, dear friend, you’ll be able to keep your husband away from other women. In all the realms, even among the gods, there’s no one equal to your husband, Satyabhama. When he’s happy with you, you can have anything you desire; when he’s upset, you might lose it all. A wife gets children and various pleasures from her husband. From him, you’ll receive beautiful beds, chairs, clothes, garlands, perfumes, and even great fame and a place in heaven later on. You can’t find happiness here through easy means. A virtuous woman gains well-being through some suffering. So always adore Krishna with friendship and love, despite physical hardships. Make an effort by providing him with comfortable seats, lovely garlands, different perfumes, and quick service so he feels, ‘I am truly loved by her!’ When you hear your husband’s voice at the gate, get up from your seat and be ready in the room. As soon as you see him enter your chamber, greet him by offering a seat and water to wash his feet right away. Even if he asks a maid to do something, stand up and do it yourself. Let Krishna see your devotion and know that you love him wholeheartedly. And, Satyabhama, whatever your husband says in front of you, don’t repeat it, even if it’s not a secret—because if any of your co-wives speak of it to Vasudeva, it could annoy him. Do everything you can to feed and support those who are dear to your husband, and always seek his well-being. However, you should keep your distance from those who are hostile to him or want to cause him harm, as well as from those who are deceitful. Avoid being overly excited or careless in the presence of others; keep your feelings to yourself and don’t stay or talk privately, even with your sons, Pradyumna and Samva. Build friendships only with women who are noble, virtuous, and devoted to their husbands, and always stay away from those who are angry, drink excessively, are greedy, dishonest, wicked, or changeable. This kind of behavior is respectable and leads to prosperity; while it can neutralize hostility, it also leads to heaven. Therefore, worship your husband, embellishing yourself with beautiful garlands and jewelry, and covering yourself with perfumes and great scents.”
SECTION CCXXXIII
Vaisampayana said, “Then Kesava, the slayer of Madhu, also called Janardana, having conversed on various agreeable themes with the illustrious sons of Pandu and with those Brahmanas that were headed by Markandeya and having bid them farewell, mounted his car and called for Satyabhama. And Satyabhama then, having embraced the daughter of Drupada, addressed her in these cordial words expressive of her feelings towards her: ‘O Krishna, let there be no anxiety, no grief, for thee! Thou hast no cause to pass thy nights in sleeplessness, for thou wilt surely obtain back the earth subjugated by thy husbands, who are all equal unto the gods. O thou of black eyes, women endued with such disposition and possessed of such auspicious marks, can never suffer misfortune long. It hath been heard by me that thou shall, with thy husbands, certainly enjoy this earth peacefully and freed from all thorns! And, O daughter of Drupada, thou shalt certainly behold the earth ruled by Yudhishthira after the sons of Dhritarashtra have been slain and the deeds of their hostility avenged! Thou wilt soon behold those wives of the Kurus, who, deprived of sense by pride, laughed at thee while on thy way to exile, themselves reduced to a state of helplessness and despair! Know them all, O Krishna, that did thee any injury while thou wert afflicted, to have already gone to the abode of Yama. Thy brave sons, Prativindhya by Yudhishthira and Sutasoma by Bhima, and Srutakarman by Arjuna, and Satanika by Nakula, and Srutasena begot by Sahadeva, are well and have become skilled in weapons. Like Abhimanyu they are all staying at Dwaravati, delighted with the place. And Subhadra also, cheerfully and with her whole soul, looketh after them like thee, and like thee joyeth in them and deriveth much happiness from them. Indeed, she grieveth in their griefs and joyeth in their joys. And the mother of Pradyumna also loveth them with her whole soul. And Kesava with his sons Bhanu and others watcheth over them with especial affection. And my mother-in-law is ever attentive in feeding and clothing them. And the Andhakas and Vrishnis, including Rama and others, regard them with affection. And, O beautiful lady, their affection for thy sons is equal unto what they feel for Pradyumna.
Vaisampayana said, "Then Kesava, the slayer of Madhu, also known as Janardana, after chatting about various pleasant topics with the renowned sons of Pandu and the Brahmanas led by Markandeya, bid them farewell, got into his chariot, and called for Satyabhama. Satyabhama then embraced the daughter of Drupada and spoke to her in heartfelt words: 'O Krishna, don’t worry or feel sad! You have no reason to spend your nights awake; you will definitely get back the land that your husbands, who are all like gods, have conquered. O beautiful one with dark eyes, women with such qualities and good signs will never suffer misfortune for long. I have heard that you will, along with your husbands, surely enjoy this land peacefully, free from all troubles! And, O daughter of Drupada, you will definitely see the earth ruled by Yudhishthira after the sons of Dhritarashtra are slain and their hostile actions avenged! You will soon witness those Kuru wives who mocked you on your way to exile, now in a state of helplessness and despair! Know this, O Krishna: all those who harmed you while you were suffering have already gone to the realm of Yama. Your brave sons—Prativindhya by Yudhishthira, Sutasoma by Bhima, Srutakarman by Arjuna, Satanika by Nakula, and Srutasena by Sahadeva—are well and skilled in weaponry. Like Abhimanyu, they are all at Dwaravati, enjoying their time there. And Subhadra, with all her heart, looks after them like you do, sharing in their happiness and sadness. Truly, she feels their grief as her own and rejoices in their joys. Pradyumna's mother also loves them dearly. Kesava, along with his sons Bhanu and others, keeps a close watch over them with special care. My mother-in-law is always attentive to feeding and clothing them. The Andhakas and Vrishnis, including Rama and others, hold them in affection. And, O beautiful lady, their love for your sons is just as strong as their feelings for Pradyumna."
“Having said these agreeable and truthful and cordial words, Satyabhama desired to go to Vasudeva’s car. And the wife of Krishna then walked round the queen of the Pandavas. And having done so the beautiful Satyabhama mounted the car of Krishna. And the chief of the Yadavas, comforting Draupadi with a smile and causing the Pandavas to return, set out for his own city, with swift horses (yoked unto his car).”
“After saying these kind, honest, and friendly words, Satyabhama wanted to go to Vasudeva’s chariot. Then Krishna's wife walked around the queen of the Pandavas. After doing this, the lovely Satyabhama got onto Krishna's chariot. The leader of the Yadavas, comforting Draupadi with a smile and sending the Pandavas back, headed for his own city, with fast horses hitched to his chariot.”
SECTION CCXXXIV
(Ghosha-yatra Parva)
Janamejaya said, “While those foremost of men—the sons of Pritha—were passing their days in the forest exposed to the inclemencies of the winter, the summer, the wind and the sun, what did they do, O Brahmana, after they had reached the lake and woods going by the name of Dwaita?”
Janamejaya said, “While those great men—the sons of Pritha—were spending their days in the forest braving the harshness of winter, summer, wind, and sun, what did they do, O Brahmana, after they arrived at the lake and woods called Dwaita?”
Vaisampayana said, “After the sons of Pandu had arrived at that lake, they chose a residence that was removed from the habitations of men. And they began to roam through delightful woods and ever charming mountains and picturesque river-valleys. And after they had taken up their residence there, many venerable ascetics endued with Vedic lore often came to see them. And those foremost of men always received those Veda-knowing Rishis with great respect. And one day there came unto the Kaurava princes a certain Brahmana who was well known on earth for his powers of speech. And having conversed with the Pandavas for a while, he went away as pleased him to the court of the royal son of Vichitravirya. Received with respect by that chief of the Kurus, the old king, the Brahmana took his seat; and asked by the monarch he began to talk of the sons of Dharma, Pavana, Indra and of the twins, all of whom having fallen into severe misery, had become emaciated and reduced owing to exposure to wind and sun. And that Brahmana also talked of Krishna who was overwhelmed with suffering and who then had become perfectly helpless, although she had heroes for her lords. And hearing the words of that Brahmana, the royal son of Vichitravirya became afflicted with grief, at the thought of those princes of royal lineage then swimming in a river of sorrow. His inmost soul afflicted with sorrow and trembling all over with sighs, he quieted himself with a great effort, remembering that everything had arisen from his own fault. And the monarch said, ‘Alas, how is it that Yudhishthira who is the eldest of my sons, who is truthful and pious and virtuous in his behaviour, who hath not a foe, who had formerly slept on beds made of soft Ranku skins, sleepeth now on the bare ground! Alas, wakened formerly by Sutas and Magadhas and other singers with his praises, melodiously recited every morning, that prince of the Kuru race, equal unto Indra himself, is now waked from the bare ground towards the small hours of the night by a multitude of birds! How doth Vrikodara, reduced by exposure to wind and sun and filled with wrath, sleep, in the presence of the princess of Panchala, on the bare ground, unfit as he is to suffer such lot! Perhaps also, the intelligent Arjuna, who is incapable of bearing pain, and who, though obedient to the will of Yudhishthira, yet feeleth himself to be pierced over all by the remembrance of his wrongs, sleepeth not in the night! Beholding the twins and Krishna and Yudhisthira and Bhima plunged in misery, Arjuna without doubt, sigheth like a serpent of fierce energy and sleepeth not from wrath in the night! The twins also, who are even like a couple of blessed celestials in heaven sunk in woe though deserving of bliss, without doubt pass their nights in restless wakefulness restrained (from avenging their wrongs) by virtue and truth! The mighty son of the Wind-god, who is equal to the Wind-god himself in strength, without doubt, sigheth and restraineth his wrath, being tied through his elder brother in the bonds of truth! Superior in battle to all warriors, he now lieth quiet on the ground, restrained by virtue and truth, and burning to slay my children, he bideth his time. The cruel words that Dussasana spoke after Yudhishthira had been deceitfully defeated at dice, have sunk deep into Vrikodara’s heart, and are consuming him, like a burning bundle of straw consuming a fagot of dry wood! The son of Dharma never acteth sinfully; Dhananjaya also always obeyeth him; but Bhima’s wrath, in consequence of a life of exile, is increasing like a conflagration assisted by the wind! That hero, burning with rage such as that, squeezeth his hands and breatheth hot and fierce sighs, as if consuming therewith my sons and grandsons! The wielder of the Gandiva and Vrikodara, when angry, are like Yama and Kala themselves; scattering their shafts, which are like unto thunder-bolts, they exterminate in battle the ranks of the enemy. Alas Duryodhana, and Sakuni, and the Suta’s son, and Dussasana also of wicked soul, in robbing the Pandavas of their kingdom by means of dice, seem to behold the honey alone without marking the terrible ruin. A man having acted rightly or wrongly, expecteth the fruit of those acts. The fruit, however, confounding him, paralyses him fully. How can man, thereof, have salvation? If the soil is properly tilled, and the seed sown therein, and if the god (of rain) showereth in season, still the crop may not grow. This is what we often hear. Indeed, how could this saying be true unless, as I think, it be that everything here is dependent on Destiny? The gambler Sakuni hath behaved deceitfully towards the son of Pandu, who ever acteth honestly. From affection for my wicked sons I also have acted similarly. Alas, it is owing to this that the hour of destruction hath come for the Kurus! Oh, perhaps, what is inevitable must happen! The wind, impelled or not, will move. The woman that conceives will bring forth. Darkness will be dispelled at dawn, and day disappear at evening! Whatever may be earned by us or others, whether people spend it or not, when the time cometh, those possessions of ours do bring on misery. Why then do people become so anxious about earning wealth? If, indeed, what is acquired is the result of fate, then should it be protected so that it may not be divided, nor lost little by little, nor permitted to flow out at once, for if unprotected, it may break into a hundred fragments. But whatever the character of our possessions, our acts in the world are never lost. Behold what the energy of Arjuna is, who went into the abode of Indra from the woods! Having mastered the four kinds of celestial weapons he hath come back into this world! What man is there who, having gone to heaven in his human form, wisheth to come back? This would never have been but because he seeth innumerable Kurus to be at the point of death, afflicted by Time! The bowman is Arjuna, capable of wielding the bow with his left hand as well! The bow he wieldeth is the Gandiva of fierce impetus. He hath, besides, those celestial weapons of his! Who is there that would bear the energy of these three!”
Vaisampayana said, “After the sons of Pandu reached that lake, they chose a place to live that was far from human settlements. They began to explore beautiful forests, enchanting mountains, and scenic river valleys. Once they settled there, many respected ascetics who were knowledgeable in the Vedas came to visit them regularly. The foremost among men always received these Vedic sages with great respect. One day, a renowned Brahmana visited the Kaurava princes, known on earth for his eloquence. After chatting with the Pandavas for a while, he left for the court of the royal son of Vichitravirya. Welcomed respectfully by that chief of the Kurus, the old king, the Brahmana took his seat. When asked by the monarch, he began to speak of the sons of Dharma, Pavana, Indra, and the twins, all of whom had fallen into deep distress, becoming emaciated from exposure to the elements. The Brahmana also mentioned Krishna, who was overwhelmed with suffering and had become utterly helpless, even though she was surrounded by heroes as her lords. Hearing the words of that Brahmana, the royal son of Vichitravirya was filled with sorrow, thinking about those princes of royal lineage drowning in a river of grief. His heart heavy with sadness and trembling with sighs, he forced himself to calm down, remembering that everything arose from his own missteps. The monarch said, ‘How is it that Yudhishthira, my eldest son, who is honest, pious, and virtuous in his conduct, who has no enemies, and who used to sleep on soft beds made of Ranku skins, now sleeps on the bare ground? Previously, he was woken by Sutas, Magadhas, and other singers praising him, but now that prince of the Kuru lineage, equal to Indra himself, is stirred from the ground at dawn by a multitude of birds! How can Vrikodara, weakened by the sun and wind and filled with anger, sleep on the bare ground in the presence of the princess of Panchala, unfit for such a fate? Perhaps the clever Arjuna, who can’t stand suffering, and who, though obedient to Yudhishthira, feels pierced by the memory of his grievances, isn’t sleeping at night! Seeing the twins, Krishna, Yudhishthira, and Bhima drowning in despair, Arjuna, without a doubt, sighs like a furious serpent and doesn’t rest from his anger at night! The twins, like blessed celestial beings in heaven, are submerged in woe despite deserving happiness and surely spend their nights in restless wakefulness, held back from avenging their wrongs by their adherence to virtue and truth! The mighty son of the Wind-god, equal in strength to the Wind-god himself, no doubt sighs and restrains his anger, bound by the truth of his elder brother! Superior in battle to all warriors, he lies quietly on the ground, restrained by virtue and truth while burning to take vengeance on my children, waiting for the right moment. The harsh words Dussasana spoke after Yudhishthira was deceitfully defeated at dice have burned deeply into Vrikodara’s heart, consuming him like a burning bundle of straw eats through dry wood! The son of Dharma never acts wrongly; Dhananjaya always follows him; but Bhima’s rage, fueled by years of exile, is growing like a fire fanned by the wind! That hero, consumed with anger, squeezes his hands and exhales hot, fierce breaths, as if to burn my sons and grandsons! The wielder of the Gandiva and Vrikodara, when enraged, are like Yama and Kala themselves; shooting arrows like thunderbolts, they annihilate enemy forces in battle. Alas, Duryodhana, Sakuni, the son of the Suta, and Dussasana, wicked at heart, blind to the terrible downfall, have robbed the Pandavas of their kingdom via deceitful gameplay, focusing only on the sweet results. A person who acts rightly or wrongly awaits the outcomes of those actions. However, those results can confuse and paralyze him. How can a person achieve salvation in such circumstances? If the soil is worked properly and seed is planted, and if the rain god supplies water in due time, still the crop may fail. We often hear this. Indeed, how could this saying hold true unless, as I believe, everything here depends on Destiny? The gambler Sakuni has been deceitful towards the son of Pandu, who always acts with honesty. I too have acted similarly out of love for my wicked sons. Alas, it’s because of this that destruction now looms for the Kurus! Perhaps what must happen is inevitable! The wind, whether compelled or not, will blow. A woman who conceives will give birth. Darkness will yield to dawn, and day will vanish at dusk! Whatever is earned by us or others will inevitably lead to suffering, whether people spend it or not when the time comes. Why then do people fret so over gaining wealth? If indeed what is acquired is a result of fate, it should be protected so it isn’t divided, lost gradually, or spilled all at once; for if left unguarded, it may shatter into a hundred pieces. But whatever the nature of our possessions, our deeds in the world never go to waste. Look at Arjuna’s prowess, who went to Indra’s realm from the woods! Having mastered four types of celestial weapons, he has returned to this world! What man, having gone to heaven in human form, wishes to return? This wouldn't happen if he didn’t see countless Kurus at death's door, afflicted by Time! The archer is Arjuna, able to wield a bow with either hand! The bow he carries is the fierce Gandiva. Besides, he possesses those celestial weapons! Who can withstand the might of these three?”
“Hearing these words of the monarch, the son of Suvala, going unto Duryodhana, who was then sitting with Kama, told them everything in private. And Duryodhana, though possessed of little sense, was filled with grief at what he heard.”
“Hearing these words of the king, the son of Suvala approached Duryodhana, who was sitting with Kama, and shared everything with them in private. Duryodhana, despite having little sense, was overwhelmed with grief at what he heard.”
SECTION CCXXXV
Vaisampayana said, “Hearing those words of Dhritarashtra, Sakuni, when the opportunity presented itself, aided by Kama, spoke unto Duryodhana these words, ‘Having exiled the heroic Pandavas by thy own prowess, O Bharata, rule thou this earth without a rival like the slayer of Samvara ruling the heaven! O monarch, the kings of the east, the south, the west, and the north, have all been made tributory to thee! O lord of earth, that blazing Prosperity which had before paid her court to the sons of Pandu, hath now been acquired by thee along with thy brothers! That blazing Prosperity, O king, which we not many days ago saw with heavy hearts in Yudhishthira at Indraprastha, is today seen by us to be owned by thee, she having, O mighty-armed monarch, been snatched by thee from the royal Yudhishthira by force of intellect alone. O slayer of hostile heroes, all the kings of the earth now living in subjection to thee, await thy commands, as they did before under Yudhishthira, awaiting his. O monarch, the goddess Earth with her boundless extent with girth of seas, with her mountains and forests, and towns and cities and mines, and decked with woodlands and hills is now thine! Adored by the Brahmanas and worshipped by the kings, thou blazest forth, O king, in consequence of thy prowess, like the Sun among the gods in heaven! Surrounded by the Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, thou shinest, O monarch, like the Moon among the stars! Let us, therefore, O king, go and look at the sons of Pandu—them who are now divested of prosperity, them who never obeyed commands, them who never owed subjection! It hath been heard by us, O monarch, that the Pandavas are now living on the banks of the lake called Dwaitavana, with a multitude of Brahmanas, having the wilderness for their home. Go thither, O king, in all thy prosperity, scorching the son of Pandu with a sight of thy glory, like the Sun scorching everything with his hot rays! Thyself a sovereign and they divested of sovereignty, thyself in prosperity and they divested of it, thyself possessing affluence and they in poverty, behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee like Yayati, the son of Nahusha, accompanied by a large train of followers and enjoying bliss that is great. O king, that blazing Prosperity which is seen by both one’s friends and foes, is regarded as well-bestowed! What happiness can be more complete than that which he enjoyeth who while himself in prosperity, looketh upon his foes in adversity, like a person on the hill top looking down upon another crawling on the earth? O tiger among kings, the happiness that one derives from beholding his foes in grief, is greater than what one may derive from the acquisition of offering or wealth or kingdom! What happiness will not be his who, himself in affluence, will cast his eyes on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in costly robes look at the woeful Krishna clad in barks and deer-skins, and enhance the latter’s grief! Let the daughter of Drupada reproach herself and her life, divested as she is of wealth, for the sorrow that she will feel upon beholding thy wife decked in ornaments will be far greater than what she had felt in the midst of the assembly (when Dussasana had dragged her there)!”
Vaisampayana said, “After hearing Dhritarashtra's words, Sakuni took the chance to speak to Duryodhana, assisted by Kama, saying, ‘Having driven the valiant Pandavas into exile with your own strength, O Bharata, now you rule this earth without a rival, just like the slayer of Samvara reigns in heaven! O king, all the kings from the east, south, west, and north have become your subjects! O lord of the land, that brilliant Prosperity which once favored the sons of Pandu is now yours along with your brothers! That brilliant Prosperity, O king, which we saw with heavy hearts in Yudhishthira at Indraprastha not long ago, is now yours, having been taken by you from royal Yudhishthira through sheer intellect. O slayer of opponents, all the kings who live under your rule now await your commands just as they did under Yudhishthira. O monarch, the vast goddess Earth, with her endless seas, mountains, forests, towns, cities, and mines, and adorned with woodlands and hills, is now yours! Adored by the Brahmanas and respected by kings, you shine, O king, due to your prowess, like the Sun among the gods in heaven! Surrounded by the Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, you radiate, O monarch, like the Moon among the stars! Therefore, O king, let us go and see the sons of Pandu—those who are now stripped of prosperity, who never obeyed commands, who never accepted subjection! We have heard, O monarch, that the Pandavas now live by the lake called Dwaitavana with many Brahmanas, making the wilderness their home. Go there, O king, in all your glory, leaving the son of Pandu scorched by the sight of your success, like the Sun scorching everything with its heat! You, a ruler, and they, stripped of their rule; you in prosperity, and they in its absence; you possessing wealth, and they in poverty—now behold, O king, the sons of Pandu. Let the sons of Pandu see you like Yayati, the son of Nahusha, surrounded by a large group of followers and enjoying great happiness. O king, that brilliant Prosperity which is visible to both friends and enemies is considered well-placed! What greater joy can there be than that of someone in success looking down on their foes in hardship, like a person on a mountaintop gazing at another crawling on the ground? O king, the joy one feels from seeing enemies in despair is greater than what one may gain from wealth or a kingdom! What happiness will not be his who, himself in wealth, casts his gaze on Dhananjaya dressed in bark and deer-skins? Let your wife in luxurious clothes look at the miserable Krishna clad in bark and deer-skins, increasing his sorrow! Let the daughter of Drupada blame herself and her life, stripped of wealth, for the pain she will feel upon seeing your wife adorned in jewelry, for it will be far greater than what she experienced in the assembly when Dussasana dragged her there!”
Vaisampayana continued, “Having thus spoken unto the king, Karna and Sakuni both remained silent, O Janamejaya, after their discourse was over.”
Vaisampayana continued, “After saying this to the king, both Karna and Sakuni stayed quiet, O Janamejaya, once their conversation ended.”
SECTION CCXXXVI
Vaisampayana said, “Having heard these words of Karna, king Duryodhana became highly pleased. Soon after, however, the prince became melancholy and addressing the speaker said, ‘What thou tellest me, O Karna, is always before my mind. I shall not, however, obtain permission to repair to the place where the Pandavas are residing. King Dhritarashtra is always grieving for those heroes. Indeed, the king regarded the sons of Pandu to have become more powerful than before in consequence of their ascetic austerities. Or, if the king understands our motives, he will never, having regard to the future, grant us permission, for, O thou of great effulgence, we can have no other business in the woods of Dwaitavana than the destruction of the Pandavas in exile! Thou knowest the words that Kshatri spoke to me to thyself, and to the son of Suvala, at the time of the match at dice! Reflecting upon all those words as also upon all those lamentations (that he and others indulged in), I cannot make up my mind as to whether I should or should not go! I shall certainly be highly pleased if I cast my eyes on Bhima and Phalguna passing their days in pain with Krishna in the woods. The joy that I may feel in obtaining the sovereignty of the entire earth is nothing to that which will be mine upon beholding the sons of Pandu attired in barks of trees and deer-skins. What joy can be greater, O Karna, that will be mine upon beholding the daughter of Drupada dressed in red rags in the woods? If king Yudhishthira and Bhima, the sons of Pandu, behold me graced with great affluence, then only shall I have attained the great end of my life! I do not, however, see the means by which I may repair to those woods, by which, in fact, I may obtain the king’s permission to go thither! Contrive thou, therefore, some skilful plan, with Suvala’s son and Dussasana, by which we may go to those woods! I also, making up my mind today as to whether I should go or not, approach the presence of the king tomorrow. And when I shall be sitting with Bhishma—that best of the Kurus—thou wilt, with Sakuni propose the pretext which thou mayst have contrived. Hearing then the words of Bhishma and of the king on the subject of our journey, I will settle everything beseeching our grandfather.
Vaisampayana said, “After hearing Karna's words, King Duryodhana felt very pleased. However, soon after, he grew gloomy and said to Karna, ‘What you’ve said is always on my mind. But I won’t get permission to go visit the Pandavas. King Dhritarashtra is constantly grieving for those heroes. In fact, the king thinks the sons of Pandu have become even stronger because of their ascetic practices. If the king understands our intentions, he’ll never allow us to go, considering the future, because, my brilliant friend, we have no other reason to be in Dwaitavana's woods but to destroy the Pandavas while they’re in exile! You know what Kshatri said to me, to you, and to Suvala’s son during the dice game! Thinking about all those words and the laments from then, I can’t decide whether I should go or not! I would be really happy just to see Bhima and Arjuna suffering with Krishna in the woods. The joy of ruling the entire earth is nothing compared to seeing the sons of Pandu dressed in tree bark and animal skins. What joy can be greater, Karna, than seeing Drupada's daughter in rags out there in the woods? If King Yudhishthira and Bhima, the sons of Pandu, see me rich and prosperous, then I will feel I have achieved the greatest goal of my life! Yet I don’t see a way to get to those woods or how I can gain the king’s permission to go there! So you must come up with a clever plan with Suvala’s son and Dussasana to help us reach those woods! I will also decide today whether I should go or not and approach the king tomorrow. When I sit with Bhishma—who is the best of the Kurus—you should suggest the excuse you’ve thought of along with Sakuni. After hearing what Bhishma and the king say about our journey, I will settle everything by pleading with our grandfather.”
“Saying; ‘So be it,’ they then all went away to their respective quarters. And as soon as the night had passed away, Karna came to the king. And coming to him, Karna smilingly spoke unto Duryodhana, saying, ‘A plan hath been contrived by me. Listen to it, O lord of men! Our herds are now waiting in the woods of Dwaitavana in expectation of thee! Without doubt, we may all go there under the pretext of supervising our cattle stations, for, O monarch, it is proper that kings should frequently repair to their cattle stations. If this be the motive put forth, thy father, O prince, will certainly grant thee permission!’ And while Duryodhana and Karna were thus conversing laughingly, Sakuni addressed them and said, ‘This plan, free from difficulties, was what I also saw for going thither! The king will certainly grant us permission, or even send us thither of his own accord. Our herds are now all waiting in the woods of Dwaitavana expecting thee. Without doubt, we may all go there under the pretext of supervising our cattle stations!’
“Saying, ‘Sounds good,’ they all went to their separate quarters. And as soon as the night was over, Karna approached the king. With a smile, Karna said to Duryodhana, ‘I’ve come up with a plan. Listen, O lord of men! Our herds are waiting for us in the woods of Dwaitavana! We can all go there under the pretext of checking on our cattle stations because, O monarch, it's important for kings to visit their cattle stations regularly. If we present this reason, your father, O prince, will surely give us permission!’ As Duryodhana and Karna were talking and laughing, Sakuni joined in, saying, ‘This plan, without any issues, is exactly what I also thought for going there! The king will definitely grant us permission or even send us there himself. Our herds are all waiting in the woods of Dwaitavana for you. We can easily go there under the pretense of supervising our cattle stations!’”
“They then all three laughed together, and gave their hands unto one another. And having arrived at that conclusion, they went to see the chief of Kurus.”
“They all laughed together and shook hands with each other. After reaching that decision, they went to meet the chief of Kurus.”
SECTION CCXXXVII
Vaisampayana said, “They then all saw king Dhritarashtra, O Janamejaya, and having seen him, enquired after his welfare, and were, in return, asked about their welfare. Then a cow-herd named Samanga, who had been instructed beforehand by them, approaching the king, spoke unto him of the cattle. Then the son of Radha and Sakuni, O king, addressing Dhritarashtra, that foremost of monarchs, said, ‘O Kaurava, our cattle-stations are now in a delightful place. The time for their tale as also for marking the calves hath come. And, O monarch, this also is an excellent season for thy son to go ahunting! It behoveth thee, therefore, to grant permission to Duryodhana to go thither.’
Vaisampayana said, “They all saw King Dhritarashtra, O Janamejaya, and after seeing him, asked about his well-being, and in return, he asked about theirs. Then a cowherd named Samanga, who had been instructed by them beforehand, approached the king and talked to him about the cattle. Then the son of Radha and Sakuni, O king, addressed Dhritarashtra, that greatest of kings, saying, ‘O Kaurava, our cattle stations are now in a lovely spot. It’s time to count the cattle and also to mark the calves. And, O king, this is also a great season for your son to go hunting! Therefore, you should grant permission for Duryodhana to go there.’”
“Dhritarashtra replied, ‘The chase of the deer, as also the examination of cattle is very proper, O child! I think, indeed, that the herdsmen are not to be trusted. But we have heard that those tigers among men, the Pandavas, are now staying in the vicinity of those cattle stations. I think, therefore, ye should not go thither yourselves! Defeated by deceitful means they are now living in the deep forest in great suffering. O Radheya, they are mighty warriors and naturally able, they are now devoted to ascetic austerities. King Yudhishthira will not suffer his wrath to be awakened, but Bhimasena is naturally passionate. The daughter of Yajnasena is energy’s self. Full of pride and folly, ye are certain to give offence. Endued with ascetic merit she will certainly consume you, or perhaps, those heroes, armed with swords and weapons! Nor, if from force of numbers, ye seek to injure them in any respect, that will be a highly improper act, although, as I think, ye will never be able to succeed. The mighty-armed Dhananjaya hath returned thence to the forest. While unaccomplished in arms, Vivatsu had subjugated the whole earth before. A mighty warrior as he is and accomplished in arms now, will he not be able to slay you all? Or, if in obedience to my words, ye behave carefully having repaired thither, ye will not be able to live happily there in consequence of the anxiety ye will feel owing to a state of continued trustlessness. Or, some soldier of yours may do some injury to Yudhishthira, and that unpremeditated act will be ascribed to your fault. Therefore, let some faithful men proceed there for the work of tale. I do not think it is proper for thee, Bharata, to go thither thyself.”
“Dhritarashtra replied, ‘The hunting of deer and checking on the cattle is definitely appropriate, my child! I really believe that the herdsmen can’t be trusted. But we’ve heard that those fierce warriors, the Pandavas, are currently nearby at the cattle stations. So, I think you shouldn’t go there yourselves! They’ve been forced into hiding in the deep forest, suffering greatly due to deceit. O Radheya, they are strong warriors and skilled fighters, and right now, they are dedicated to living ascetically. King Yudhishthira is unlikely to show his anger, but Bhimasena is naturally fiery. The daughter of Yajnasena is a powerhouse. In your pride and foolishness, you’re sure to offend her. With her ascetic merit, she could easily overpower you, or perhaps, take down those heroes armed with weapons! Also, if you attempt to harm them simply because of your numbers, that would be a highly inappropriate act, and honestly, I doubt you would succeed at all. The mighty Dhananjaya has returned to the forest. Even when unskilled in battle, Vivatsu had conquered the entire earth before. Now that he’s a mighty warrior skilled in arms, do you really think you can defeat him? Or, if you heed my advice and act cautiously when you go there, you still won’t be able to live happily due to the constant anxiety from mistrust. It’s possible that one of your soldiers could accidentally harm Yudhishthira, and that unintended act would be blamed on you. So, let some loyal men go there to gather intel. I don’t think it’s wise for you, Bharata, to go there yourself.’”
“Sakuni said, ‘The eldest of the sons of Pandu is cognisant of morality. He pledged in the midst of the assembly, O Bharata, that he would live for twelve years in the forest. The other sons of Pandu are all virtuous and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti, will never be angry with us. Indeed, we desire very much to go on a hunting expedition, and will avail of that opportunity for supervising the tale of our cattle. We have no mind to see the sons of Pandu. We will not go to that spot where the Pandavas have taken up their residence, and consequently no exhibition of misconduct can possibly arise on our part.’
“Sakuni said, ‘The oldest son of Pandu understands what’s right. He promised in front of the assembly, O Bharata, that he would spend twelve years in the forest. The other sons of Pandu are all good and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti, will never be upset with us. In fact, we really want to go on a hunting trip, and we’ll use that chance to watch over our cattle. We have no intention of seeing the sons of Pandu. We won’t go to the place where the Pandavas are living, so there’s no way we could act inappropriately.’"
Vaisampayana continued, “Thus addressed by Sakuni, that lord of men, Dhritarashtra, granted permission, but not very willingly, to Duryodhana and his counsellors to go to the place. And permitted by the monarch the Bharata prince born of Gandhari started, accompanied by Karna and surrounded by a large host. And he was also accompanied by Dussasana and Suvala’s son of great intelligence and by many other brothers of his and by ladies in thousands. And as the mighty-armed prince started for beholding the lake that was known by the name of Dwaitavana, the citizens (of Hastina), also accompanied by their wives began to follow him to that forest. Eight thousand cars, thirty thousand elephants, nine thousand horses, and many thousands of foot-soldiers, and shops and pavilions and traders, bards and men trained in the chase by hundreds and thousands followed the prince. And as the king started, followed by this large concourse of people, the uproar that was caused there resembled, O king, the deep tumult of the ranging winds in the rainy season. And reaching the lake Dwaitavana with all his followers and vehicles, king Duryodhana took up his quarters at the distance of four miles from it.”
Vaisampayana continued, “After being addressed by Sakuni, Dhritarashtra, a reluctant lord, allowed Duryodhana and his advisors to go to the place. With the king's permission, the Bharata prince born of Gandhari set out, accompanied by Karna and surrounded by a large crowd. He was also joined by Dussasana, Suvala’s intelligent son, many of his other brothers, and thousands of ladies. As the powerful prince headed for the lake known as Dwaitavana, the citizens of Hastinapura, along with their wives, began to follow him into the forest. Eight thousand chariots, thirty thousand elephants, nine thousand horses, and countless foot soldiers, along with shops, pavilions, traders, bards, and hundreds of skilled hunters followed the prince. The uproar created by this huge gathering was like the deep roar of strong winds during the rainy season. Upon reaching the Dwaitavana lake with all his followers and vehicles, King Duryodhana set up his camp four miles away from it.”
SECTION CCXXXVIII
Vaisampayana said, “King Duryodhana then moving from forest to forest, at last approached the cattle-stations, and encamped his troops. And his attendants, selecting a well-known and delightful spot that abounded in water and trees and that possessed every convenience constructed an abode for him. And near enough to the royal residence they also erected separate abodes for Kama and Sakuni and the brothers of the king. And the king beheld his cattle by hundreds and thousands and examining their limbs and marks supervised their tale. And he caused the calves to be marked and took note of those that required to be tamed. And he also counted those kine whose calves had not yet been weaned. And completing the task of tale by marking and counting every calf that was three years old, the Kuru prince, surrounded by the cowherds, began to sport and wander cheerfully. And the citizens also and the soldiers by thousands began to sport, as best pleased them, in those woods, like the celestials. And the herdsmen, well skilled in singing and dancing and instrumental music, and virgins decked in ornaments, began to minister to the pleasures of Dhritarashtra’s son. And the king surrounded by the ladies of the royal household began cheerfully to distribute wealth and food and drinks of various kinds amongst those that sought to please him, according to their desires.
Vaisampayana said, “King Duryodhana, moving from one forest to another, finally reached the cattle stations and set up camp for his troops. His attendants chose a well-known and lovely spot rich in water and trees, which offered every convenience, to build a place for him. They also put up separate quarters near the royal residence for Kama, Sakuni, and the king's brothers. The king looked at his cattle, numbering in the hundreds and thousands, and carefully examined their limbs and markings while overseeing the count. He had the calves marked and noted those that needed training. He also counted the cows whose calves had not yet been weaned. Once he finished the task of counting and marking every calf that was three years old, the Kuru prince, surrounded by the cowherds, began to play and roam around happily. The citizens and thousands of soldiers joined in, enjoying themselves in the woods like celestial beings. The herdsmen, skilled in singing, dancing, and playing instruments, along with young women adorned with jewelry, began to entertain Dhritarashtra’s son. The king, surrounded by the ladies of the royal household, gladly started distributing wealth, food, and various drinks to those trying to please him, according to their wishes."
“And the king, attended by all his followers, began also to slay hyenas and buffaloes and deer and gayals and bears and boars all around. And the king, piercing by his shafts those animals by thousands in deep forest, caused the deer to be caught in the more delightful parts of the woods. Drinking milk and enjoying, O Bharata, various other delicious articles and beholding, as he proceeded, many delightful forests and woods swarming with bees inebriate with floral honey and resounding with the notes of the peacock, the king at last reached the sacred lake of Dwaitavana. And the spot which the king reached swarmed with bees inebriate with floral honey, and echoed with the mellifluous notes of the blue-throated jay and was shaded by Saptacchadas and punnagas and Vakulas. And the king graced with high prosperity proceeded thither like the thunder-wielding chief of the celestials himself. And, O thou best of the Kuru race, King Yudhishthira the just, endued with high intelligence, was then, O monarch, residing in the vicinity of that lake at will and celebrating with his wedded wife, the daughter of Drupada, the diurnal sacrifice called Rajarshi, according to the ordinance sanctioned for the celestials and persons living in the wilderness. And, O monarch, having reached that spot, Duryodhana commanded his men by thousands, saying, ‘Let pleasure-houses be constructed soon.’ Thus commanded, those doers of the king’s behests replying to the Kruru chief with the words, ‘So be it,’ went towards the banks of the lake for constructing pleasure-houses. And as the picked soldiers of Dhritarashtra’s son, having reached the region of the lake, were about to enter the gates of the wood, a number of Gandharvas appeared and forbade them to enter. For, O monarch, the king of the Gandharvas accompanied by his followers, had come thither beforehand, from the abode of Kuvera. And the king of the Gandharvas had also been accompanied by the several tribes of Apsaras, as also by the sons of the celestials And intent upon sport, he had come to that place for merriment, and occupying it, had closed it against all comers. And the attendants of the (Kuru) king, finding the lake closed by the king of the Gandharvas, went back, O monarch, to where the royal Duryodhana was. And Duryodhana having heard these words, despatched a number of his warriors difficult of being subjugated in battle, commanding them to drive away the Gandharvas. And those warriors who formed the vanguard of the Kuru army, hearing these words of the king, went back to the lake of Dwaitavana and addressing the Gandharvas, said, ‘The mighty king Duryodhana—the son of Dhritarashtra—is coming, hither for sport. Stand ye aside, therefore!’ Thus addressed by them, O king, the Gandharvas laughed and replied unto those men in these harsh words: ‘Your wicked king Duryodhana must be destitute of sense. How else could he have thus commanded us that are dwellers of heaven, as if indeed, we were his servants? Without forethought, ye also are doubtless on the point of death; for senseless idiots as ye are, ye have dared to bring us his message! Return ye soon to where that king of the Kurus is, or else go this very day to the abode of Yama.’ Thus addressed by the Gandharvas, the advanced guard of the king’s army ran back to the place where the royal son of Dhritarashtra was.”
“And the king, accompanied by all his followers, began to hunt hyenas, buffaloes, deer, gayals, bears, and boars all around. The king, shooting down thousands of these animals in the dense forest, managed to catch deer in the more beautiful parts of the woods. Drinking milk and enjoying, O Bharata, various other delicious treats and seeing, as he went along, many lovely forests buzzing with bees intoxicated with floral honey and echoing with the sounds of peacocks, the king finally reached the sacred lake of Dwaitavana. The place he arrived at was filled with bees drunk on floral honey and resonated with the sweet sounds of the blue-throated jay, shaded by Saptacchadas, punnagas, and Vakulas. The king, blessed with great prosperity, approached that spot like the thunderous chief of the gods himself. And, O best of the Kuru race, King Yudhishthira the just, gifted with great wisdom, was residing near that lake at will, celebrating daily sacrifices known as Rajarshi with his wife, the daughter of Drupada, according to the celestial ordinance for those living in the wilderness. And, O monarch, upon reaching that spot, Duryodhana ordered his men by the thousands, saying, ‘Let pleasure-houses be built quickly.’ Obeying the king’s commands, those workers replied, ‘As you wish,’ and went to the banks of the lake to construct the pleasure-houses. As the chosen soldiers of Dhritarashtra’s son were about to enter the woods near the lake, a group of Gandharvas appeared and forbade them from entering. For, O monarch, the king of the Gandharvas, along with his followers, had already come from Kuvera's realm. The Gandharva king was also accompanied by various Apsara groups, as well as the sons of the gods, and had come to that place for fun. He occupied it and closed it off to all entrants. The attendants of the (Kuru) king, finding the lake barred by the king of the Gandharvas, returned to where royal Duryodhana was. Hearing this, Duryodhana sent a number of his formidable warriors, commanding them to drive away the Gandharvas. Those warriors, serving as the vanguard of the Kuru army, went back to the lake and told the Gandharvas, ‘The mighty king Duryodhana—the son of Dhritarashtra—is coming here for entertainment. So please step aside!’ The Gandharvas laughed at this and replied to them with scornful words: ‘Your wicked king Duryodhana must be out of his mind. How could he command us, who dwell in heaven, as if we were his servants? Without thinking, you are surely nearing death; you foolish idiots have dared to bring us his message! Go back quickly to where that king of the Kurus is, or you may find yourselves heading to Yama’s realm today.’ Thus confronted by the Gandharvas, the vanguard of the king’s army hurried back to where the royal son of Dhritarashtra was.”
SECTION CCXXXIX
Vaisampayana said, “Those soldiers then, O king, all went back to Duryodhana and repeated to him every word that the Gandharvas had said. And, O Bharata, finding that his soldiers had been opposed by the Gandharvas, Dhritarashtra’s son, endued with energy, was filled with rage. And the king addressed his soldiers, saying, ‘Punish these wretches who desire to oppose my will, even if they have come hither to sport, accompanied by all the celestials with him of a hundred sacrifices. And hearing these words of Duryodhana, the sons and officers of Dhritarashtra all endued with great strength, as also warriors by thousands, began to arm themselves for battle. And filling the ten sides with loud leonine roars and rushing at those Gandharvas that had been guarding the gates, they entered the forest. And as the Kuru soldiers entered the forest, other Gandharvas came up and forbade them to advance. And though gently forbidden by the Gandharvas to advance, the Kuru soldiers, without regarding them in the least, began to enter that mighty forest. And when those rangers of the sky found that the warriors of Dhritarashtra along with their king could not be stopped by words they all went to their king Chitrasena and represented everything unto him. And when Chitrasena, the king of the Gandharvas, came to know all this he became filled with rage, alluding to the Kuru, and commanded his followers saying, ‘Punish these wretches of wicked behaviour.’ And, O Bharata, when the Gandharvas were so commanded by Chitrasena, they rushed weapons in hand, towards the Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing towards them with upraised weapons, the Kuru warriors precipitously fled in all directions at the very sight of Duryodhana. And beholding the Kuru soldiers all flying from the field with their backs to the foe, the heroic Radheya alone fled not. And seeing the mighty host of the Gandharvas rushing towards him, Radheya checked them by a perfect shower of arrows. And the Suta’s son, owing to his extreme lightness of hand, struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and various weapons made of bones and steel. And that mighty warrior, causing the heads of numerous Gandharvas to roll down within a short time, made the ranks of Chitrasena to yell in anguish. And although they were slaughtered in great numbers by Karna endued with great intelligence, yet the Gandharvas returned to the charge by hundreds and thousands. And in consequence of the swarms of Chitrasena’s warriors rushing impetuously to the field the earth itself became soon covered by the Gandharva host. Then king Duryodhana, and Sakuni, the son of Suvala, and Dussasana, and Vikarna, and other sons of Dhritarashtra, seated on cars the clatter of whose wheels resembled the roars of Garuda, returned to the charge, following the lead of Karna, and began to slaughter that host. And desirous of supporting Karna, these princes invested the Gandharva army, with a large number of cars and a strong body of horses. Then the whole of the Gandharva host began to fight with the Kauravas. And the encounter that took place between the contending hosts was fierce in the extreme and might make one’s hair stand on end. The Gandharvas, at last, afflicted with the shafts of the Kuru army, seemed to be exhausted. And the Kauravas beholding the Gandharvas so afflicted sent up a loud sound.
Vaisampayana said, “Then those soldiers, O king, returned to Duryodhana and told him everything the Gandharvas had said. And, O Bharata, realizing that his soldiers had been confronted by the Gandharvas, Dhritarashtra’s son, filled with energy, became furious. The king spoke to his soldiers, saying, ‘Punish these scoundrels who dare to oppose my will, even if they came here to have fun, accompanied by all the celestial beings with their hundreds of sacrifices.’ Hearing Duryodhana's words, the sons and officers of Dhritarashtra, all strong and alongside thousands of warriors, began to prepare for battle. They filled the ten directions with loud roars like lions and charged at the Gandharvas guarding the gates as they entered the forest. As the Kuru soldiers moved into the forest, other Gandharvas arrived and told them to stop. Despite the gentle warnings from the Gandharvas, the Kuru soldiers, ignoring them completely, pushed forward into the mighty forest. When the sky warriors saw that Dhritarashtra's men and their king couldn’t be deterred by words, they went to their king Chitrasena and reported everything to him. Upon learning this, Chitrasena, the king of the Gandharvas, became furious over the Kuru's actions and commanded his followers, saying, ‘Punish these wicked individuals.’ And, O Bharata, when Chitrasena ordered the Gandharvas, they rushed at the Dhritarashtra ranks armed with weapons. When the Kuru warriors saw the Gandharvas charging at them with raised weapons, they fled in all directions at the mere sight of Duryodhana. However, the brave Radheya did not flee like the others. As the powerful Gandharva army came towards him, Radheya held them back with a perfect storm of arrows. The Suta’s son, skilled in archery, struck down hundreds of Gandharvas with various weapons, including knives and arrows. That mighty warrior caused the heads of many Gandharvas to fall, making Chitrasena's forces roar in pain. Despite suffering heavy losses at the hands of Karna, who was very clever, the Gandharvas continued to charge forward in large numbers. As Chitrasena’s warriors rushed into the fight, the ground soon became covered with the Gandharva host. Then King Duryodhana, along with Sakuni, Dussasana, Vikarna, and other sons of Dhritarashtra, riding chariots that clattered like Garuda's roars, renewed the attack, following Karna’s lead, and began to decimate that host. Eager to support Karna, these princes surrounded the Gandharva army with many chariots and a strong body of horses. The entire Gandharva army then engaged in battle with the Kauravas. The clash between the two forces was incredibly fierce and could make one’s hair stand on end. Eventually, the Gandharvas, overwhelmed by the Kuru army's arrows, appeared exhausted. Seeing the Gandharvas in such distress, the Kauravas let out a loud cry of triumph.”
“And seeing the Gandharva host yielding to fear, the angry Chitrasena sprang from his seat, resolved to exterminate the Kuru army. And conversant with various modes of warfare, he waged on the fight, aided by his weapons of illusion. And the Kaurava warriors were then all deprived of their senses by the illusion of Chitrasena. And then, O Bharata, it seemed that every warrior of the Kuru army was fallen upon and surrounded by ten Gandharvas. And attacked with great vigour, the Kuru host was greatly afflicted and struck with panic. O king, all of them that liked to live, fled from the field. But while the entire Dhritarashtra host broke and fled, Karna, that offspring of the Sun, stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of Suvala, all fought with the Gandharvas, although every one of them was much wounded and mangled in the encounter. All the Gandharvas then, desirous of slaying Karna, rushed together by hundreds and thousands towards Karna. And those mighty warriors, desirous of slaying the Suta’s son, surrounded him on all sides, with swords and battle-axes and spears. And some cut down the yoke of his car, and some his flagstaff, and some the shaft of his car, and some his horses, and some his charioteer. And some cut down his umbrella and some the wooden fender round his car and some the joints of his car. It was thus that many thousands of Gandharvas, together attacking his car, broke it into minute fragments. And while his car was thus attacked, Karna leaped therefrom with sword and shield in hand, and mounting on Vikarna’s car, urged the steeds for saving himself.”
“And seeing the Gandharva army giving in to fear, the furious Chitrasena jumped up from his seat, determined to wipe out the Kuru army. Skilled in various battle tactics, he engaged in combat, using his weapons of illusion. The Kaurava warriors were then all thrown into confusion by Chitrasena's illusions. And then, O Bharata, it appeared that every warrior of the Kuru army was attacked and surrounded by ten Gandharvas. Under intense assault, the Kuru forces were greatly distressed and overwhelmed with panic. O king, all those who wanted to survive fled from the battlefield. But while the entire Dhritarashtra’s army broke and ran, Karna, the son of the Sun, remained there, O king, unmovable as a mountain. Indeed, Duryodhana, Karna, and Sakuni, the son of Suvala, all fought against the Gandharvas, even though each of them was severely injured and battered in the fight. All the Gandharvas then, eager to kill Karna, rushed towards him in their hundreds and thousands. Those powerful warriors, intent on defeating the son of the Suta, surrounded him on all sides with swords, battle-axes, and spears. Some cut down the yoke of his chariot, some his flagstaff, some the shaft of his carriage, some his horses, and others his charioteer. Some destroyed his umbrella, while others smashed the wooden fender around his chariot and severed the joints of his vehicle. In this way, many thousands of Gandharvas attacked his chariot together, shattering it into tiny pieces. As his chariot was being attacked, Karna jumped out with sword and shield in hand and, climbing onto Vikarna’s chariot, urged the horses to save himself.”
SECTION CCXL
Vaisampayana said, “After that great warrior Karna had been routed by the Gandharvas, the whole of the Kuru army, O monarch, fled from the field in the very sight of Dhritarashtra’s son. And beholding all his troops flying from the field of battle with their back to the foe, king Duryodhana refused to fly. Seeing the mighty host of the Gandharvas rushing towards him, that represser of foes poured down upon them a thick shower of arrows. The Gandharvas, however, without regarding that arrowy shower, and desirous also of slaying him, surrounded that car of his. And by means of their arrows, they cut off into fragments the yoke, the shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the principal turret of his car. And they also slew his charioteer and horses, hacking them to pieces. And when Duryodhana, deprived of his car, fell on the ground, the strong-armed Chitrasena rushed towards him and seized him in such a way that it seemed his life itself was taken. And after the Kuru king had been seized, the Gandharvas, surrounding Dussasana, who was seated on his car, also took him prisoner. And some Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda, while others seized all the ladies of royal household. And the warriors of Duryodhana, who were routed by the Gandharvas, joining those who had fled first, approached the Pandavas (who were living in the vicinity). And after Duryodhana had been made captive, the vehicles, the shops, the pavilions, the carriages, and the draught animals, all were made over to the Pandavas for protection. And those soldiers said, ‘The mighty-armed son of Dhritarashtra, possessed of great strength and handsome mien, is being taken away captive by the Gandharvas! Ye sons of Pritha, follow them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led away as captives in chains by the Gandharvas, as also all the ladies of the royal household!’
Vaisampayana said, “After the great warrior Karna was defeated by the Gandharvas, the entire Kuru army, O monarch, fled from the battlefield right in front of Dhritarashtra’s son. And seeing all his troops running away from the battle with their backs to the enemy, King Duryodhana refused to retreat. As the powerful Gandharvas charged toward him, he unleashed a heavy barrage of arrows at them. However, the Gandharvas, ignoring the rain of arrows and eager to kill him, surrounded his chariot. With their arrows, they shattered the yoke, the shaft, the fenders, the flagstaff, the three bamboo poles, and the main turret of his chariot. They also killed his charioteer and horses, tearing them apart. When Duryodhana, stripped of his chariot, fell to the ground, the strong Chitrasena rushed at him and grabbed him in such a way that it looked like he was taking his life. After capturing the Kuru king, the Gandharvas surrounded Dussasana, who was sitting in his chariot, and took him prisoner. Some Gandharvas captured Vivinsati and Chitrasena, while others caught Vinda and Anuvinda, and many seized all the women of the royal household. The warriors of Duryodhana, who had been defeated by the Gandharvas, joined those who had retreated earlier and went to the Pandavas (who were nearby). After Duryodhana was captured, the vehicles, shops, pavilions, carriages, and draft animals were all handed over to the Pandavas for safekeeping. Those soldiers said, ‘The mighty son of Dhritarashtra, strong and handsome, is being taken captive by the Gandharvas! O sons of Pritha, follow them! Dussasana, Durvishasa, Durmukha, and Durjaya are all being led away as prisoners in chains by the Gandharvas, along with all the women of the royal household!’”
“Crying thus, the followers of Duryodhana, afflicted with grief and melancholy, approached Yudhishthira, desirous of effecting the release of the king. Bhima then answered those old attendants of Duryodhana, who, afflicted with grief and melancholy, were thus soliciting (the aid of Yudhishthira), saying, ‘What we should have done with great efforts, arraying ourselves in line of battle, supported by horses and elephants hath, indeed, been done by the Gandharvas! They that come hither for other purposes, have been overtaken by consequences they had not foreseen! Indeed, this is the result of the evil counsels of a king who is fond of deceitful play! It hath been heard by us that the foe of a person who is powerless, is overthrown by others. The Gandharvas have, in an extraordinary way illustrated before our eyes the truth of this saying! It seems that there is still fortunately some person in the world who is desirous of doing us good who hath, indeed, taken upon his own shoulders our pleasant load, although we are sitting idly! The wretch had come hither to cast his eyes on us,—himself in prosperity while ourselves are sunk in adversity and emaciated by ascetic austerities and are exposed to wind, cold and heat. They that imitate the behaviour of that sinful and wretched Kaurava, are now beholding his disgrace! He that had instructed Duryodhana to do this, had certainly acted sinfully. That the sons of Kunti are not wicked and sinful, I tell it before you all!”
“Crying like this, Duryodhana's followers, overwhelmed with grief and sadness, approached Yudhishthira, hoping to secure the king’s release. Bhima then replied to those old attendants of Duryodhana, who, burdened by sorrow, were asking Yudhishthira for help, saying, ‘What we should have done with great effort, getting ready for battle with horses and elephants, has actually been done by the Gandharvas! Those who came here for their own reasons have faced unforeseen consequences! Truly, this is the outcome of the bad advice from a king who loves deceit! We've heard that the enemy of someone powerless is often defeated by others. The Gandharvas have shown us this truth in a remarkable way! It seems there is still someone in the world willing to help us, who has taken our burdens upon himself, even while we sit idly! This person came here to look at us—he is thriving while we are struggling, worn out by our strict ascetic practices and exposed to the elements. Those who mimic the actions of that sinful Kaurava are now witnessing his downfall! Whoever encouraged Duryodhana to do this has certainly done wrong. I declare to you all that the sons of Kunti are not wicked or sinful!’”
“And while Bhima, the son of Kunti, was speaking thus in a voice of sarcasm, king Yudhishthira told him, ‘This is not time for cruel words!’”
“And while Bhima, the son of Kunti, was speaking like that in a sarcastic tone, King Yudhishthira told him, ‘This is not the time for harsh words!’”
SECTION CCXLI
“Yudhishthira said, ‘O child, why dost thou use language such as this, towards the frightened Kurus, who are now in adversity and who have come to us, solicitous of protection! O Vrikodara, disunions and disputes do take place amongst those that are connected in blood. Hostilities such as these do go on. But the honour of the family is never suffered to be interfered with. If any stranger seeketh to insult the honour of a family, they that are good never tolerate such insult coming from the stranger. The wicked-souled king of the Gandharvas knoweth that we are living here from some time. Yet disregarding us, he hath done this deed which is so disagreeable to us! O exalted one, from this forcible seizure of Duryodhana and from this insult to the ladies of our house by a stranger, our family honour is being destroyed. Therefore, ye tigers among men, arise and arm yourselves without delay for rescuing those that have sought our protection and for guarding the honour of our family. Ye tigers among men, let Arjuna and the twins and thyself also that art brave and unvanquished, liberate Duryodhana, who is even now being taken away a captive! Ye foremost of warriors, these blazing cars, furnished with golden flagstaff’s and every kind of weapons belonging to Dhritarashtra’s sons, are ready here. With Indrasena and other charioteers skilled in arms, for guiding them, ride ye on these everfurnished cars of deep rattle! And riding on these, exert ye with activity for fighting with the Gandharvas to liberate Duryodhana. Even an ordinary Kashatriya (amongst those that are here), would to the height of his power, protect one that hath come hither for refuge! What then, O Vrikodara, shall I say of thee! Entreated for assistance in such words as ‘O hasten to my aid!’ Who is there (amongst those standing around me) that is high-souled enough to assist even his foe, beholding him seeking shelter with joined hands? The bestowal of a boon, sovereignty, and the birth of a son are sources of great joy. But, ye sons of Pandu, the liberation of a foe from distress is equal to all the three put together! What can be a source of greater joy to you than that Duryodhana sunk in distress seeketh his very life as depending on the might of your arms? O Vrikodara, if the vow in which I am engaged had been over, there is little doubt that I would myself have run to his aid. Strive thou by all means, O Bharata, to liberate Duryodhana by the arts of conciliation. If, however, the king of the Gandharvas cannot be managed by the arts of conciliation, then must thou try to rescue Suyodhana by lightly skirmishing with the foe. But if the chief of the Gandharvas do not let the Kurus off even then, they must be rescued by crushing the foe by all means. O Vrikodara, this is all I can tell thee now, for my vow hath been begun and is not ended yet!”
Yudhishthira said, “Hey, child, why are you speaking like this to the scared Kurus, who are currently in trouble and have come to us looking for protection? O Vrikodara, conflicts and arguments can happen among those related by blood. Hostilities do occur. But the family’s honor should never be tarnished. If a stranger tries to insult that honor, decent people never tolerate such disrespect from outsiders. The cruel king of the Gandharvas knows that we’ve been living here for some time. Yet, ignoring us, he’s done something we find very upsetting! O great one, because of this forceful capture of Duryodhana and this insult to our women by a stranger, our family’s honor is at stake. So, you fearless warriors, get up and arm yourselves quickly to save those who’ve sought our protection and to defend our family’s honor. You brave warriors, let Arjuna, the twins, and you, who are valorous and unbeatable, rescue Duryodhana, who is being taken away as a prisoner! You foremost of warriors, these brilliant chariots, equipped with golden flags and all kinds of weapons belonging to Dhritarashtra’s sons, are ready here. With Indrasena and other skilled charioteers guiding them, get on these well-equipped chariots! And ride them with urgency to battle the Gandharvas to free Duryodhana. Even an ordinary Kshatriya here would do everything in his power to protect someone who has come seeking refuge! So what can I say about you, O Vrikodara? If someone begs for support saying, ‘O come help me!’ who among us is noble enough to assist even an enemy who is pleading for shelter with folded hands? Granting a wish, ruling a kingdom, and having a son bring immense joy. But, sons of Pandu, freeing an enemy in distress is equal to all three combined! What could bring you more joy than knowing that Duryodhana, deep in trouble, looks to your strength for survival? O Vrikodara, if my vow hadn’t started yet, I have no doubt I would have rushed to help him myself. Do everything possible, O Bharata, to save Duryodhana through peaceful means. But if the king of the Gandharvas can't be swayed by diplomacy, then you must try to rescue Suyodhana by engaging the enemy lightly. However, if the Gandharva chief still won’t release the Kurus, they must be saved through any means necessary. O Vrikodara, this is all I can say for now, as my vow has begun and is not yet finished!”
Vaisampayana continued, “Hearing these words of Ajatasatru, Dhananjaya pledged himself, from respect for these commands of his superior, to liberate the Kauravas. And Arjuna said, ‘If the Gandharvas do not set the Dhartarashtras free peacefully, the Earth shall this day drink the blood of the king of the Gandharvas!’ And hearing that pledge of the truth-speaking Arjuna, the Kauravas then, O king, regained (the lost) tenor of their minds.”
Vaisampayana continued, “After hearing Ajatasatru's words, Dhananjaya committed himself, out of respect for his superior's orders, to freeing the Kauravas. Arjuna then declared, ‘If the Gandharvas don’t release the Dhartarashtras peacefully, today the Earth will drink the blood of the king of the Gandharvas!’ Upon hearing Arjuna's pledge, who always speaks the truth, the Kauravas, O king, regained their composure.”
SECTION CCXLII
Vaisampayana said, “Hearing the words of Yudhishthira, those bulls among men, headed by Bhimasena, rose up with faces beaming in joy. And those mighty warriors, O Bharata, then began to case themselves in impenetrable mail that were besides variegated with pure gold, and armed themselves with celestial weapons of various kinds. And the Pandavas thus cased in mail, and mounted on those chariots furnished with flagstaffs and armed with bows and arrows, looked like blazing fires. And those tigers among warriors, riding upon those well furnished cars drawn by fleet horses, proceeded to that spot without losing a moment. And beholding those mighty warriors—the sons of Pandu—thus proceeding together (for the liberation of Duryodhana), the Kuru army sent forth a loud shout. And soon did those rangers of the sky flushed with victory, and those impetuous warriors, the sons of Pandu, fearlessly encounter each other in that forest. The Gandharvas were flushed with success, and beholding the four brave sons of Pandu coming to battle seated on their cars, they all turned back towards the advancing combatants. And, the dwellers of the Gandhamadana, beholding the Pandavas looking like blazing guardians of the world provoked to ire, stood arrayed in order of battle. And, O Bharata, in accordance with words of king Yudhishthira of great wisdom, the encounter that took place was a skirmish. But when Arjuna—that persecutor of foes—saw that the foolish soldiers of the king of Gandharvas could not be made to understand what was good for them by means of a light skirmish, he addressed those invincible rangers of the skies in a conciliatory tone and said, ‘Leave ye my brother king Suyodhana.’ Thus addressed by the illustrious son of Pandu, the Gandharvas, laughing aloud, replied unto him saying, ‘O child, there is but one in the world whose behests we obey and living under whose rule we pass our days in happiness: O Bharata, we always act as that one only person commandeth us! Besides that celestial chief there is none that can command us!’ Thus addressed by the Gandharvas, Dhananjaya, the son of Kunti, replied unto them, saying, ‘This contact with other people’s wives and this hostile encounter with human beings are acts that are both censurable in the king of the Gandharvas and not proper for him. Therefore, leave ye these sons of Dhritarashtra all endued with mighty energy. And liberate ye also these ladies, at the command of king Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and his party) by exerting my prowess.’ And speaking unto them thus, Pritha’s son, Dhananjaya, capable of wielding the bow with his left hand also, then rained a shower of sharp pointed sky-ranging shafts upon those rangers of the firmament. Thus attacked, the mighty Gandharvas then encountered the sons of Pandu with a shower of arrows equally thick, and the Pandavas also replied by attacking those dwellers of heaven. And the battle then, O Bharata, that ranged between the active and agile Gandharvas and the impetuous son of Pandu was fierce in the extreme.”
Vaisampayana said, “After hearing Yudhishthira's words, those strong men, led by Bhimasena, rose up with joyful expressions. And those mighty warriors, O Bharata, started to put on their impenetrable armor, which was beautifully adorned with pure gold, and armed themselves with various celestial weapons. The Pandavas, now armored and mounted on chariots decorated with flagstaffs and equipped with bows and arrows, looked like blazing fires. Those fierce warriors, riding well-furnished chariots drawn by swift horses, hurried to that location without delay. Observing those powerful warriors—the sons of Pandu—marching together (to liberate Duryodhana), the Kuru army let out a loud cheer. Soon after, those victorious rangers of the sky clashed fearlessly with the impetuous sons of Pandu in that forest. The Gandharvas, excited by their success, turned to face the four brave sons of Pandu approaching in their chariots. The residents of Gandhamadana, seeing the Pandavas looking like fierce protectors of the world, stood ready for battle, stirred up. And, O Bharata, following the wise words of King Yudhishthira, the encounter that unfolded was a skirmish. But when Arjuna—the enemy destroyer—realized that the foolish soldiers of the king of Gandharvas couldn't be convinced with a light skirmish, he spoke to the fearless rangers of the sky in a calming voice and said, 'Let my brother King Suyodhana go free.' Responding to the renowned son of Pandu, the Gandharvas laughed and replied, 'O child, there is only one person in the world whose commands we obey and under whose rule we live happily: O Bharata, we only act as that one person directs us! Besides that celestial leader, no one can command us!' In response to the Gandharvas, Dhananjaya, the son of Kunti, said, 'Your interactions with other people's wives and your hostile actions towards humans are both disgraceful for the king of the Gandharvas and inappropriate. So, let these sons of Dhritarashtra, all endowed with great energy, go free. And also release these ladies, as ordered by King Yudhishthira the just. If you Gandharvas do not peacefully set free the sons of Dhritarashtra, I will surely rescue Suyodhana (and his party) by using my strength.' After saying this, Pritha’s son, Dhananjaya, who could shoot a bow with his left hand as well, began firing a rain of sharp arrows at the sky-rangers. Under attack, the mighty Gandharvas responded with their own downpour of arrows, equally thick, and the Pandavas countered by attacking those celestial beings. And the battle that erupted, O Bharata, between the swift and agile Gandharvas and the fierce son of Pandu was extremely intense.”
SECTION CCXLIII
Vaisampayana said, “Then those Gandharvas decked in golden garlands and accomplished in celestial weapons, showing their blazing shafts, encountered the Pandavas from every side. And as the sons of Pandu were only four in number and the Gandharvas counted by thousands, the battle that ensued appeared to be extraordinary. And as the cars of Karna and Duryodhana had formerly been broken into a hundred fragments by the Gandharvas, so were the cars of the four heroes attempted to be broken. But those tigers among men began to encounter with their showers of arrows thousands upon thousands of Gandharvas rushing towards them. Those rangers of skies endued with great energy, thus checked on all sides by that arrowy down-pour, succeeded not in even coming near to the sons of Pandu. Then Arjuna whose ire had been provoked, aiming at the angry Gandharvas, prepared to hurl against them his celestial weapons. And in that encounter, the mighty Arjuna, by means of his Agneya weapon, sent ten hundreds of thousands of Gandharvas to the abode of Yama. And that mighty bowman, Bhima, also, that foremost of all warriors in battle, slew, by means of his sharp arrows, Gandharvas by hundreds. And the mighty sons of Madri also, battling with vigour, encountered hundreds of Gandharvas, O king, and slaughtered them all. And as Gandharvas were being thus slaughtered by the mighty warriors with their celestial weapons, they rose up to the skies, taking with them the sons of Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise up to the skies, surrounded them on every side by a wide net of arrows. And confined within that arrowy net like birds within a cage, they showered in wrath upon Arjuna maces and darts and broad-swords. But Arjuna who was conversant with the most efficacious weapons, soon checked that shower of maces and darts and broad-swords, and in return began to mangle the limbs of the Gandharvas with his crescent-shaped arrows. And heads and legs and arms began to drop down from above resembling a shower of stones. And at that sight, the foe was struck with panic. And as the Gandharvas were being slaughtered by the illustrious son of Pandu, they began to shower from the skies a heavy downpour of shafts upon Arjuna, who was on the surface of the earth. But that chastiser of foes, Arjuna, endued with mighty energy checked that shower of arrows by means of his own weapons and began, in return, to wound them. Then Arjuna of the Kuru race shot his well-known weapons called Sthunakarna, Indrajala, Saura, Agneya and Saumya. And the Gandharvas consumed by the fiery weapons of Kunti’s son, began to suffer heavily, like the sons of Diti, while being scorched by Sakra’s thunder-bolt. And when they attacked Arjuna from above, they were checked by his net of arrows. And while they attacked him from all sides on the surface of the earth, they were checked by his crescent-shaped arrows. And beholding the Gandharvas put in fear by Kunti’s son, Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as the king of the Gandharvas was rushing at Arjuna from above with that mace in hand, the latter cut with his arrows that mace wholly made of iron into seven pieces. And beholding that mace of his cut into many pieces by Arjuna of great activity, with his arrows, Chitrasena, by means of his science, concealed himself from the view of the Pandava and began to fight with him. The heroic Arjuna, however, by means of his own celestial weapons checked all the celestial weapons that were aimed at him by the Gandharvas. And when the chief of the Gandharvas saw that he was checked by the illustrious Arjuna with those weapons of his he entirely disappeared from sight by help of his powers of illusion. And Arjuna, observing that the chief of the Gandharvas was striking at him concealed from sight, attacked his assailant with celestial weapon inspired with proper Mantras. And the multiform Dhananjaya filled with wrath, prevented the disappearance of his foe by means of his weapon known by the name of Sabda-veda. And assailed with those weapons by the illustrious Arjuna, his dear friend, the king of the Gandharvas, showed himself unto him. And Chitrasena said, ‘Behold in me thy friend battling with thee!’ And beholding his friend Chitrasena exhausted in the battle, that bull among the sons of Pandu withdrew the weapons he had shot. And the other sons of Pandu beholding Arjuna withdraw his weapons, checked their flying steeds and the impetus of their weapons and withdrew their bows. And Chitrasena and Bhima and Arjuna and the twins enquiring about one another’s welfare, sat awhile on their respective cars.”
Vaisampayana said, “Then those Gandharvas, adorned with golden garlands and skilled in celestial weapons, displaying their fiery arrows, attacked the Pandavas from all directions. Since the sons of Pandu were only four and the Gandharvas numbered in the thousands, the ensuing battle seemed incredible. Just as the cars of Karna and Duryodhana had once been shattered into a hundred pieces by the Gandharvas, so too did the cars of the four heroes face the same fate. But those fierce warriors began to fight back, showering arrows on the thousands of Gandharvas charging at them. The powerful fighters, despite being bombarded by that rain of arrows, managed to keep the Gandharvas at bay. Then Arjuna, enraged, aimed his divine weapons at the furious Gandharvas. In that clash, the mighty Arjuna used his Agneya weapon, sending hundreds of thousands of Gandharvas to the realm of Yama. Bhima, the greatest warrior in battle, also shot down hundreds of Gandharvas with his sharp arrows. The strong sons of Madri fought vigorously, taking on hundreds of Gandharvas and slaughtering them all. As the Gandharvas fell victim to the mighty warriors' celestial weapons, they ascended to the skies, taking with them the sons of Dhritarashtra. However, Dhananjaya, the son of Kunti, seeing them rising, surrounded them completely with a vast net of arrows. Trapped within that arrow net like birds in a cage, they angrily hurled maces, darts, and swords at Arjuna. But Arjuna, familiar with the most effective weapons, quickly countered that attack and began to slice through the limbs of the Gandharvas with his crescent-shaped arrows. Heads, legs, and arms fell from above like a rain of stones, which struck fear into the enemy. As the Gandharvas were being cut down by the illustrious son of Pandu, they unleashed a heavy rain of arrows upon Arjuna, who remained on the ground. Yet that fierce enemy-fighter, Arjuna, endowed with immense energy, held back the downpour of arrows with his own weapons and began to wound them in return. Then Arjuna from the Kuru clan fired his famous weapons, Sthunakarna, Indrajala, Saura, Agneya, and Saumya. The Gandharvas, tormented by Kunti's son’s fiery weapons, suffered greatly like Diti’s sons scorched by Indra’s thunderbolt. When they attacked Arjuna from above, he thwarted them with his arrow net. And as they came at him from all sides on the ground, his crescent-shaped arrows held them back. Seeing the Gandharvas terrified by Kunti’s son, Chitrasena charged at Dhananjaya, wielding a mace. As the king of the Gandharvas came rushing at Arjuna from the skies with his mace, Arjuna shot his arrows, slicing the iron mace into seven pieces. When Chitrasena saw his mace shattered by Arjuna's skillful arrows, he used his powers to conceal himself from the Pandavas and continued battling. However, the heroic Arjuna countered all the celestial weapons directed at him by the Gandharvas. When the leader of the Gandharvas realized he was being held back by the renowned Arjuna, he completely vanished from sight using his illusion powers. Arjuna, seeing that the chief Gandharva was hidden from view, attacked him with a celestial weapon empowered by the appropriate mantras. The multi-faceted Dhananjaya, filled with rage, prevented his opponent's disappearance using his weapon called Sabda-veda. Assaulted by these weapons from the illustrious Arjuna, his dear friend, the king of the Gandharvas revealed himself. Chitrasena said, ‘Look, it’s me, your friend, fighting alongside you!’ Seeing his friend Chitrasena weary from battle, the mighty son of Pandu lowered his weapons. The other sons of Pandu, noticing Arjuna sheath his weapons, halted their steeds and the force of their weapons, putting away their bows. Chitrasena, Bhima, Arjuna, and the twins, inquiring about each other’s well-being, rested for a while on their respective chariots.”
SECTION CCXLIV
Vaisampayana said, “Then that mighty bowman of blazing splendour, Arjuna, smilingly said unto Chitrasena in the midst of the Gandharva host, ‘What purpose dost thou serve, O hero, in punishing the Kauravas? O, why also hath Suyodhana with his wives been thus punished?’
Vaisampayana said, “Then that powerful archer of bright glory, Arjuna, smiled and asked Chitrasena among the Gandharva group, ‘What are you trying to achieve, O hero, by punishing the Kauravas? Also, why has Suyodhana and his wives been punished like this?’”
“Chitrasena replied, ‘O Dhananjaya, without stirring from my own abode I became acquainted with the purpose of the wicked Duryodhana and the wretched Karna in coming hither. The purpose was even this,—knowing that ye are exiles in the forest and suffering great afflictions as if ye had none to take care of you, himself in prosperity, this wretch entertained the desire of beholding you plunged in adversity and misfortune. They came hither for mocking you and the illustrious daughter of Drupada. The lord of the celestials also, having ascertained this purpose of theirs, told me, ‘Go thou and bring Duryodhana hither in chains along with his counsellors. Dhananjaya also with his brother should always be protected by thee in battle, for he is thy dear friend and disciple.’ At these words of the lord of the celestials I came hither speedily. This wicked prince hath also been put in chains. I will now proceed to the region of the celestials, whither I will lead this wicked wight at the command of the slayer of Paka!’
“Chitrasena replied, ‘O Dhananjaya, without leaving my own place, I learned about the plans of the evil Duryodhana and the miserable Karna for coming here. Their goal was this—knowing that you are exiles in the forest and enduring great hardships as if no one is there to help you, this wretch, enjoying his own success, wanted to see you suffering through adversity and misfortune. They came here to mock you and the illustrious daughter of Drupada. The lord of the celestials also, having discovered their intentions, told me, ‘Go and bring Duryodhana here in chains along with his advisors. Dhananjaya and his brother should always be protected by you in battle, for he is your dear friend and disciple.’ At these words of the lord of the celestials, I hurried here. This wicked prince has also been put in chains. I will now go to the realm of the celestials, where I will take this wicked man at the command of the slayer of Paka!’”
“Arjuna answered, saying, ‘O Chitrasena, if thou wishest to do what is agreeable to me, set Suyodhana free, at the command of king Yudhishthira the just, for he is our brother!’
“Arjuna replied, ‘O Chitrasena, if you want to do what makes me happy, let Suyodhana go, following the order of King Yudhishthira the just, because he is our brother!’”
Chitrasena said, “This sinful wretch is always full of vanity. He deserveth not to be set free. O Dhananjaya, he hath deceived and wronged both king Yudhishthira the just and Krishna. Yudhishthira the son of Kunti as yet knoweth not the purpose on which the wretch came hither. Let the king, therefore, do what he desires after knowing everything!”
Chitrasena said, “This sinful wretch is always full of vanity. He doesn’t deserve to be set free. O Dhananjaya, he has deceived and wronged both King Yudhishthira the Just and Krishna. Yudhishthira, the son of Kunti, still doesn’t know the reason why this wretch came here. So let the king do whatever he wants after learning the whole truth!”
Vaisampayana continued, “After this, all of them went to king Yudhishthira the just. And going unto the king, they represented unto him everything about Duryodhana’s conduct. And Ajatasatru, hearing everything that the Gandharvas had said, liberated all the Kauravas and applauded the Gandharvas. And the king said, ‘Fortunate it is for us that though gifted with great strength, ye did not yet slay the wicked son of Dhritarashtra along with all counsellors and relatives. This, O sir, hath been an act of great kindness done to me by the Gandharvas. The honour also of my family is saved by liberating this wicked wight. I am glad at seeing you all. Command me what I am to do for you. And having obtained all you wish, return ye soon whence ye came!’
Vaisampayana continued, “After this, they all went to King Yudhishthira the Just. When they reached the king, they told him everything about Duryodhana’s behavior. Hearing everything the Gandharvas had said, Ajatasatru freed all the Kauravas and praised the Gandharvas. The king said, ‘It’s fortunate for us that despite being extremely powerful, you did not kill the wicked son of Dhritarashtra along with all the advisors and relatives. This, sir, has been a great kindness to me from the Gandharvas. The honor of my family is also preserved by sparing this wicked person. I’m happy to see all of you. Tell me what I can do for you. And once you have what you want, please return quickly to where you came from!’”
“Thus addressed by the intelligent son of Pandu, the Gandharvas became well-pleased and went away with the Apsaras. And the lord of the celestials then, coming to that spot, revived those Gandharvas that had been slain in the encounter with the Kurus, by sprinkling the celestial Amrita over them. And the Pandavas also, having liberated their relatives along with the ladies of the royal household, and having achieved that difficult feat (the defeat of the Gandharvas host) became well-pleased. And those illustrious and mighty warriors worshipped by the Kurus along with their sons and wives, blazed forth in splendour like flaming fires in the sacrificial compound. And Yudhishthira then addressing the liberated Duryodhana in the midst of his brothers, from affection, told him these words: ‘O child, never again do such a rash act. O Bharata, a rash wight never cometh by happiness. O son of the Kuru race, pleased be thou with all thy brothers. Go back to thy capital as pleaseth thee, without yielding thyself to despondency or cheerlessness!”
“After being addressed by the wise son of Pandu, the Gandharvas were pleased and left with the Apsaras. Then the king of the gods arrived at that spot and revived those Gandharvas who had been killed in the fight with the Kurus by sprinkling them with heavenly Amrita. The Pandavas, having rescued their relatives along with the women of the royal family and successfully defeated the Gandharva host, were very pleased. Those renowned and powerful warriors, honored by the Kurus along with their sons and wives, shone brightly like flames in a sacrificial ground. Yudhishthira then spoke to the freed Duryodhana in the midst of his brothers, saying with affection, ‘O brother, don’t act so recklessly again. O Bharata, a reckless person does not find happiness. O son of the Kuru lineage, may you be pleased with all your brothers. Return to your city as you wish, without giving in to despair or sadness!’”
Vaisampayana continued, “Thus dismissed by the son of Pandu, king Duryodhana then saluted king Yudhishthira the just and overwhelmed with shame, and his heart rent in twain, mechanically set out for his capital, like one destitute of life. And after the Kaurava prince had departed, the brave Yudhishthira, the son of Kunti, along with his brothers, was worshipped by the Brahmanas, and surrounded by those Brahmanas endued with the wealth of asceticism, like Sakra himself by the celestials, he began to pass his days happily in the woods of Dwaita.”
Vaisampayana continued, “After being dismissed by the son of Pandu, King Duryodhana then greeted King Yudhishthira the just, feeling deeply ashamed and with a broken heart, he left for his capital, moving like someone without life. After Duryodhana had left, the brave Yudhishthira, the son of Kunti, along with his brothers, was honored by the Brahmanas. Surrounded by these Brahmanas rich in asceticism, like Sakra himself among the celestials, he began to spend his days happily in the woods of Dwaita.”
SECTION CCXLV
Janamejaya said, “After his defeat and capture by the foe and his subsequent liberation by the illustrious sons of Pandu by force of arms, it seemeth to me that the entry into Hastinapura of the proud, wicked, boastful, vicious, insolent, and wretched Duryodhana, engaged in insulting the sons of Pandu and bragging of his own superiority, must have been exceedingly difficult. Describe to me in detail, O Vaisampayana, the entry into the capital, of that prince overwhelmed with shame and unmanned by grief!”
Janamejaya said, “After he was defeated and captured by the enemy, then freed by the great sons of Pandu through battle, I believe that the entry into Hastinapura of the arrogant, evil, boastful, cruel, insolent, and miserable Duryodhana, who was busy insulting the sons of Pandu and bragging about his own superiority, must have been incredibly difficult. Please tell me in detail, O Vaisampayana, about the entry into the capital of that prince who was overwhelmed with shame and crushed by grief!”
Vaisampayana said, “Dismissed by the king Yudhishthira the just, Dhritarashtra’s son Suyodhana, bending his head down in shame and afflicted with grief and melancholy, set out slowly. And the king, accompanied by his four kinds of forces, proceeded towards his city, his heart rent in grief and filled with thoughts of his defeat along the way in a region that abounded in grass and water. The king encamped on a delightful piece of ground as pleased him best, with his elephants and cars and cavalry and infantry stationed all around. And as the king Duryodhana was seated on an elevated bedstead endued with the effulgence of fire, himself looking like the moon under an eclipse, towards the small hours of the morning Karna, approaching him, said, ‘Fortunate it is, O son of Gandhari, that thou art alive! Fortunate it is, that we have once more met! By good luck it is that thou hast vanquished the Gandharvas capable of assuming any form at will. And, O son of the Kuru race, it is by good luck alone, that I am enabled to see thy brothers— mighty warriors all—come off victorious from that encounter, having subjugated their foes! As regards myself, assailed by all the Gandharvas, I fled before thy eyes, unable to rally our flying host. Assailed by the foe with all his might, my body mangled with their arrows, I sought safety in flight. This however, O Bharata, seemed to me to be a great marvel that I behold you all come safe and sound in body, with your wives, troops, and vehicles, out of that super-human encounter. O Bharata, there is another man in this world who can achieve what thou, O king, hast achieved in battle to-day with thy brothers.”
Vaisampayana said, “After being dismissed by King Yudhishthira, Dhritarashtra’s son Suyodhana, with his head bowed in shame and feeling grief and sadness, left slowly. The king, accompanied by his four types of forces, moved toward his city, his heart heavy with sorrow and thoughts of his defeat along a land rich in grass and water. He set up camp on a pleasant spot that pleased him the most, with his elephants, chariots, cavalry, and infantry surrounding him. As King Duryodhana sat on a raised bed that shone like fire, looking like the moon during an eclipse, Karna approached him in the early morning hours and said, ‘It’s fortunate, O son of Gandhari, that you are alive! It’s fortunate that we have met again! By good luck, you have defeated the Gandharvas who can take on any form at will. And, O son of the Kuru lineage, it’s nothing but good fortune that I see your brothers—all mighty warriors—come out victorious from that battle, having overcome their enemies! As for me, overwhelmed by all the Gandharvas, I fled in front of you, unable to rally our retreating forces. Under attack by the enemy with all their might, my body was battered by their arrows, and I sought safety in escape. However, O Bharata, it seems miraculous to me to see you all returned safe and sound, with your wives, troops, and vehicles, from that incredible confrontation. O Bharata, there’s no one else in this world who can achieve what you, O king, have accomplished in battle today with your brothers.”
Vaisampayana continued, “Thus addressed by Karna, king Duryodhana replied unto the ruler of the Angas in a voice choked with tears.”
Vaisampayana continued, “After being spoken to by Karna, King Duryodhana responded to the ruler of the Angas with a voice filled with tears.”
SECTION CCXLVI
“Duryodhana said, ‘O Radheya, thou knowest not what hath happened. Therefore, I do not resent thy words. Thou thinkest the hostile Gandharvas to have been vanquished by me with my own energy. O thou of mighty arms, my brothers, indeed had for a long time, aided by me fought with the Gandharvas. The slaughtered, indeed, on both sides were great. But when those brave Gandharvas, resorting to their many powers of illusion, ascended the skies and began to fight with us thence, our encounter with them ceased to be an equal one. Defeat then was ours and even captivity. And afflicted with sorrow, we along with our attendants and counsellors and children and wives and troops and vehicles were being taken by them through the skies. It was then that some soldiers of ours and some brave officers repaired in grief unto the sons of Pandu—those heroes that never refuse succour to those that ask for it. And having gone to them they said, ‘Here is king Duryodhana, the son of Dhritarashtra, who with his younger brothers and friends and wives is being led away a captive by the Gandharvas along the sky. Blest be ye. Liberate the king along with the women of the royal household! Suffer no insult to be offered unto all the ladies of the Kuru race. And when they had spoken thus, the eldest of Pandu’s sons, who is endued with a virtuous soul then conciliated his brothers and commanded them to liberate us. Then those bulls among men, the Pandavas, overtaking the Gandharvas, solicited our release in soft words, although fully able to effect it by force of arms. And when the Gandharvas, addressed in such conciliatory words, refused to set us at liberty, then Arjuna and Bhima and the twins endued with mighty energy, shot showers of arrows at the Gandharvas. Then the Gandharvas, abandoning the fight, fled through the sky, dragging our melancholy selves after them, filled with joy. Then we beheld a network of arrows spread all around by Dhananjaya, who was also shooting celestial weapons upon the foe. And seeing the points of the horizon covered by Arjuna with a thick network of sharp arrows, his friend, the chief of the Gandharvas, showed himself. And Chitrasena and Arjuna, embracing each other, enquired after each other’s welfare. And the other sons of Pandu also embraced the chief of the Gandharvas and were embraced by him. And enquiries of courtesy passed between them also. And the brave Gandharvas then abandoning their weapons and mail mingled in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya worshipped each other with regard.”
Duryodhana said, “O Radheya, you don’t know what has happened. That’s why I don’t hold your words against you. You think I defeated the hostile Gandharvas through my own strength. But, O strong one, my brothers and I had been fighting the Gandharvas together for a long time. There were many casualties on both sides. However, when those brave Gandharvas used their various illusions and took to the skies to fight us from above, the battle became imbalanced. We were defeated and even captured. Filled with sorrow, we, along with our attendants, advisors, children, wives, troops, and vehicles, were being taken away by them through the skies. At that moment, some of our soldiers and brave officers went in distress to the sons of Pandu—those heroes who never refuse help to anyone in need. They said, ‘Here is King Duryodhana, the son of Dhritarashtra, who, along with his younger brothers, friends, and wives, is being taken captive by the Gandharvas in the sky. Blessed are you. Please free the king and the women of the royal family! Do not allow any insults to be directed at the ladies of the Kuru family.’ After they spoke, the eldest son of Pandu, who is virtuous, pacified his brothers and ordered them to rescue us. Then those strong men, the Pandavas, caught up with the Gandharvas and politely requested our release, even though they could have easily done so by force. When the Gandharvas, addressed in such friendly terms, refused to let us go, Arjuna, Bhima, and the twins, who were extremely powerful, fired many arrows at them. Then the Gandharvas stopped fighting and fled through the sky, taking our miserable selves along, now filled with joy. We saw a network of arrows spread all around by Dhananjaya, who was also launching celestial weapons at the enemy. Seeing the horizon covered with a thick net of sharp arrows shot by Arjuna, the chief of the Gandharvas appeared. Chitrasena and Arjuna embraced each other and asked about each other’s well-being. The other sons of Pandu also embraced the chief of the Gandharvas and were embraced by him in return. They exchanged polite inquiries as well. The brave Gandharvas then laid down their weapons and armor and mingled with the Pandavas in a friendly manner. Chitrasena and Dhananjaya honored each other with respect.”
SECTION CCXLVII
Duryodhana said, “That slayer of hostile heroes, Arjuna, then approaching Chitrasena, smilingly addressed him in these manly words: ‘O hero, O foremost of the Gandharvas, it behoveth thee to set my brothers at liberty. They are incapable of being insulted as long as the sons of Pandu are alive.’ ‘Thus addressed by the illustrious son of Pandu, the chief of the Gandharvas, O Karna, disclosed unto the Pandavas the object we had in view in proceeding to that place, viz., that we came there for casting our eyes on the sons of Pandu with their wife, all plunged in misery. And while the Gandharva was disclosing those counsels of ours, overwhelmed with shame I desired the earth to yield me a crevice, so that I might disappear there and then. The Gandharvas then, accompanied by the Pandavas, went to Yudhishthira, and, disclosing unto him also counsels, made us over, bound as we were, to him. Alas, what greater sorrow could be mine than that I should thus be offered as a tribute unto Yudhishthira, in the very sight of the women of our household, myself in chains and plunged in misery, and under the absolute control of my enemies. Alas, they, who have ever been persecuted by me, they unto whom I have ever been a foe released me from captivity, and wretch that I am, I am indebted to them for my life. If, O hero, I had met with my death in that great battle, that would have been far better than that I should have obtained my life in this way. If I had been slain by the Gandharvas, my fame would have spread over the whole earth, and I should have obtained auspicious regions of eternal bliss in the heaven of Indra. Listen to me therefore, ye bulls among men, as to what I intend to do now. I will stay here forgoing all food, while ye all return home. Let all my brothers also go to Hastinapura. Let all our friends, including Karna, and all our relatives headed by Dussasana, return now to the capital. Insulted by the foe, I myself will not repair thither. I who had before wrested from the foe his respect, I who had always enchanced the respect of my friends, have now become a source of sorrow unto friends and of joy unto enemies. What shall I now say unto the king, going to the city named after the elephant? What will Bhishma and Drona, Kripa, and Drona’s son, Vidura and Sanjaya, Vahuka and Somadatta and other revered seniors,—what will the principal men of the other orders and men of independent professions, say to me and what shall I say unto them in reply? Having hitherto stayed over the heads of my enemies, having hitherto trod upon their breasts, I have fallen away from my position. How shall I ever speak with them? Insolent men having obtained prosperity and knowledge and affluence, are seldom blest for any length of time like myself puffed up with vanity. Alas, led by folly I have done a highly improper and wicked act, for which, fool that I am, I have fallen into such distress. Therefore, will I perish by starving, life having become insupportable to me. Relieved from distress by the foe, what man of spirit is there who can drag on his existence? Proud as I am, shorn of manliness, the foe hath laughed at me, for the Pandavas possessed of prowess have looked at me plunged in misery!”
Duryodhana said, “That slayer of hostile heroes, Arjuna, approached Chitrasena with a smile and said, ‘Hey hero, you’re the best of the Gandharvas, you have to let my brothers go. They can't be insulted as long as the sons of Pandu are alive.’ After being addressed by the honorable son of Pandu, the chief of the Gandharvas, O Karna, revealed to the Pandavas our purpose for being there, which was to see the sons of Pandu with their wife, all suffering in misery. And while the Gandharva was sharing those plans of ours, I was so ashamed that I wished for the earth to open up and swallow me whole. The Gandharvas then, along with the Pandavas, went to Yudhishthira and revealed to him our plans, delivering us over to him while we were all bound. Oh, what greater sorrow could there be than being handed over to Yudhishthira, right in front of the women of our household, myself in chains and filled with despair, completely at the mercy of my enemies? The very ones I had continually persecuted, the ones I had treated as my foes, have now freed me from captivity, and here I am, a miserable wretch, indebted to them for my life. If, O hero, I had died in that great battle, it would have been far better than living like this. If I had been killed by the Gandharvas, my name would have spread across the earth, and I would have reached the blessed realms of eternal bliss in Indra's heaven. So listen to me, you strong men, about what I plan to do now. I will stay here without eating while you all go home. Let all my brothers also return to Hastinapura. Let all our friends, including Karna, and all our relatives led by Dussasana, go back to the capital. Insulted by the enemy, I won’t go there myself. I, who once earned respect from my foes, I, who always increased the respect of my friends, have now become a source of grief for my friends and joy for my enemies. What will I even say to the king, as I head to the city named after the elephant? What will Bhishma and Drona, Kripa, Drona’s son, Vidura, Sanjaya, Vahuka, Somadatta, and other respected elders say to me, and what will I say in reply? Having stayed on top of my enemies until now, having trampled on their pride, I've now lost my position. How can I ever talk to them again? Arrogant men who gain success and wisdom and wealth aren’t blessed for long, unlike me, who has been full of vanity. Alas, driven by foolishness, I've committed a terrible and wicked act, and now, in my foolishness, I’ve landed in this distress. Therefore, I will perish from starvation, as life has become unbearable for me. Relieved from distress by the enemy, who can keep going? As proud as I am, stripped of my manhood, the enemy has laughed at me, for the mighty Pandavas have seen me in this pitiful state!”
Vaisampayana continued, ‘While giving way to such reflections Duryodhana spoke unto Dussasana thus: ‘O Dussasana, listen to these words of mine, O thou of the Bharata race! Accepting this installation that I offer thee, be thou king in my place. Rule thou the wide earth protected by Karna and Suvala’s sons. Like Indra himself looking after the Maruts, cherish thou thy brothers in such a way that they may all confide in thee. Let the friends and relatives depend on thee like the gods depending on him of a hundred sacrifices. Always shouldst thou bestow pensions on Brahmanas, without idleness, and be thou ever the refuge of thy friends and relatives. Like Vishnu looking after the celestials, thou shouldst always look after all consanguineous relatives. Thou shouldst also ever cherish thy superiors. Go, rule thou the earth gladdening thy friends and reproving thy foes.’ And clasping his neck, Duryodhana said, ‘Go!’ Hearing these words of his, Dussasana in perfect cheerlessness and overwhelmed with great sorrow, his voice choked in tears, said, with joined hands and bending his head unto his eldest brother, ‘Relent!’ And saying this he fell down on earth with heavy heart. And afflicted with grief that tiger among men, shedding his tears on the feet of his brother again said, ‘This will never be! The earth may split, the vault of heaven may break in pieces, the sun may cast off his splendour, the moon may abandon his coolness, the wind may forsake its speed, the Himavat may be moved from its site, the waters of the ocean may dry up, and fire may abandon its heat, yet I, O king, may never rule the earth without thee.’ And Dussasana repeatedly said, ‘Relent, O king! Thou alone shall be king in our race for a hundred years.’ And having spoken thus unto the king, Dussasana began to weep melodiously catching, O Bharata, the feet of his eldest brother deserving of worship from him.
Vaisampayana continued, “While reflecting on things, Duryodhana spoke to Dussasana, saying, ‘O Dussasana, listen to what I say, O you of the Bharata family! Accept this throne I offer you and be king in my stead. Rule over the vast earth with the support of Karna and Suvala’s sons. Like Indra caring for the Maruts, cherish your brothers so they can trust you completely. Let friends and family rely on you like the gods rely on the one who offers a hundred sacrifices. Always provide for the Brahmanas without being idle, and be a refuge for your friends and family. Just as Vishnu looks after the celestial beings, you should always take care of your relatives. You should also respect your elders. Go now, rule the earth, bring joy to your friends, and reprimand your enemies.’ And holding Dussasana tightly, Duryodhana urged, ‘Go!’ Hearing this, Dussasana, filled with sorrow and choking on his tears, said with joined hands and bowed head to his older brother, ‘Have mercy!’ After saying this, he fell to the ground, heartbroken. Overwhelmed with grief, that fierce man wept at his brother’s feet and said again, ‘This can never happen! The earth may crack, the sky may shatter, the sun may lose its brilliance, the moon may lose its coolness, the wind may stop blowing, the Himavat may shift from its place, the oceans may dry up, and fire may lose its heat, yet I, O king, can never rule the earth without you.’ And Dussasana repeated, ‘Have mercy, O king! You alone will be king in our family for a hundred years.’ After saying this to the king, Dussasana began to weep melodiously while holding the feet of his revered older brother.”
“And beholding Dussasana and Duryodhana thus weeping, Karna in great grief approached them both and said, ‘Ye, Kuru princes, why do you thus yield to sorrow like ordinary men, from senselessness? Mere weeping can never ease a sorrowing man’s grief. When weeping can never remove one’s griefs, what do you gain by thus giving way to sorrow? Summon patience to your aid to not gladden the foe by such conduct. O king, the Pandavas only did their duty in liberating thee. They that reside in the dominions of the king, should always do what is agreeable to the king. Protected by thee, the Pandavas are residing happily in thy dominion. It behoveth thee not to indulge in such sorrow like an ordinary person. Behold, thy uterine brothers are all sad and cheerless at seeing thee resolved to put an end to thy life by forgoing food. Blest be thou! Rise up and come to thy city and console these thy uterine brothers.”
“Seeing Dussasana and Duryodhana in tears, Karna, filled with great sadness, approached them and said, ‘Kuru princes, why are you giving in to sorrow like ordinary people out of foolishness? Just crying will never ease a grieving person’s pain. If crying can’t remove grief, what do you achieve by surrendering to sorrow? Call upon your strength, so you don’t give the enemy any satisfaction with this behavior. O king, the Pandavas were only doing their duty by freeing you. Those living under your rule should always do what pleases you. Protected by you, the Pandavas are living happily in your land. You shouldn’t allow yourself to wallow in sorrow like an everyday person. Look, your brothers are all sad and worried because they see you ready to end your life by refusing to eat. Blessed are you! Stand up, return to your city, and comfort your brothers.’”
SECTION CCXLVIII
“Kama continued, ‘O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king’s realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king’s realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings.”
“Kama continued, ‘O king, your behavior today seems childish. O hero, O slayer of foes, what’s so surprising about the Pandavas rescuing you when you were defeated by the enemy? O son of the Kuru lineage, those who live under the king’s rule, especially those who are in the military, should always do what's pleasing to the king, whether they are known to him or not. It often happens that the finest warriors who break enemy ranks get defeated and are saved by their own troops. Those who are in the king’s realm and lead the military should always come together and give their best for the king. So, O king, if the Pandavas, who live in your lands, have rescued you, what is there to regret? It has been improper on their part that they did not follow you when you went out to battle at the head of your troops. They were previously under your command, becoming your servants. Therefore, they are obligated to support you now, having the courage and strength and unwilling to leave the battlefield. You are enjoying all the wealth of the Pandavas. Look, they are still alive, O king! They have not chosen to die by refusing food. Bless you! Get up, O king! You shouldn’t dwell in sorrow for too long. O king, it’s the clear duty of those who dwell in the king’s realm to do what pleases the king. Where is the reason for regret in all this? If you, O king, do not act according to my words, I will remain here, devoted to serving your feet. O best among men, I do not wish to live without your company. O king, if you decide to end your life by refusing food, you will only become a source of mockery among other kings.’”
Vaisampayana continued, “Thus addressed by Karna, king Duryodhana, firmly resolved to leave the world, desired not to rise from where he sat.”
Vaisampayana continued, “After hearing Karna's words, King Duryodhana, determined to leave the world, chose not to get up from where he was sitting.”
SECTION CCXLIX
Vaisampayana said, “Beholding king Duryodhana, incapable of putting up with an insult, seated with the resolution of giving up life by forgoing food, Sakuni, the son of Suvala, said these words to comfort him. Sakuni said, O son of the Kuru race, you have just heard what Kama hath said. His words are, indeed fraught with wisdom. Why wouldst thou abandoning from foolishness the high prosperity that I won for thee, cast off thy life today, O king, yielding to silliness? It seemeth to me to-day that thou hast never waited upon the old. He that cannot control sudden accession of joy or grief, is lost even though he may have obtained prosperity, like an unburnt earthen vessel in water. That king who is entirely destitute of courage, who hath no spark of manliness, who is the slave of procrastination, who always acts with indiscretion, who is addicted to sensual pleasures, is seldom respected by his subjects. Benefited as thou has been, whence is this unreasonable grief of thine? Do not undo this graceful act done by the sons of Pritha, by indulging in such grief. When thou shouldst joy and reward the Pandavas, thou art grieving, O king? Indeed, this behaviour of thine is inconsistent. Be cheerful, do not cast away thy life; but remember with a pleased heart the good they have done thee. Give back unto the sons of Pritha their kingdom, and win thou both virtue and renown by such conduct. By acting in this way, thou mayst be grateful. Establish brotherly relations with the Pandavas by being friends, and give them their paternal kingdom, for then thou wilt be happy!’”
Vaisampayana said, “Seeing King Duryodhana, unable to handle an insult, sitting there determined to give up his life by refusing food, Sakuni, the son of Suvala, spoke to comfort him. Sakuni said, 'O son of the Kuru clan, you just heard what Karna said. His words are full of wisdom. Why are you, out of foolishness, considering abandoning the great prosperity I secured for you and throwing away your life today, O king, by indulging in this nonsense? It seems to me that you have never listened to the wise. A person who can't manage sudden joy or grief is lost, even if they achieve success, like an unbaked clay pot in water. That king who lacks courage, who has no sense of manliness, who is a slave to procrastination, who always acts thoughtlessly, and who is addicted to sensual pleasures, is rarely respected by his people. Given all the benefits you've received, why are you so unreasonably upset? Don’t ruin the good deed done by the sons of Pritha by giving in to such sorrow. When you should be celebrating and rewarding the Pandavas, you’re grieving, O king? Truly, this behavior is inconsistent. Be happy, don’t throw away your life; remember with a grateful heart the good they have done for you. Return the kingdom to the sons of Pritha, and you will gain both virtue and fame through this action. By doing so, you can show your gratitude. Build brotherly ties with the Pandavas by being friends, and give them their rightful kingdom, for then you will find happiness!’”
Vaisampayana continued, “Hearing these words of Sakuni, and seeing the brave Dussasana lying prostrate before him unmanned by fraternal love, the king raised Dussasana and, clasping him in his well round arms, smelt his head from affection. And hearing these words of Karna and Sauvala, king Duryodhana lost heart more than ever, and he was overwhelmed with shame and utter despair overtook his soul. And hearing all that his friends said, he answered with sorrow, ‘I have nothing more to do with virtue, wealth, friendship, affluence, sovereignty, and enjoyments. Do not obstruct my purpose, but leave me all of you. I am firmly resolved to cast away my life by forgoing food. Return to the city, and treat my superiors there respectfully.’
Vaisampayana continued, “After hearing what Sakuni said and seeing the brave Dussasana lying helpless before him, overwhelmed by brotherly love, the king lifted Dussasana up, wrapped him in his strong arms, and affectionately smelled his head. Hearing the words of Karna and Sauvala, King Duryodhana felt worse than ever; he was filled with shame, and despair consumed him. After listening to everything his friends said, he replied sadly, ‘I no longer care about virtue, wealth, friendship, luxury, power, or pleasures. Don’t stop me; just leave me all of you. I am determined to give up my life by refusing food. Return to the city and treat my elders there with respect.’”
“Thus addressed by him, they replied unto that royal grinder of foes, saying, ‘O monarch, the course that is thine, is also ours, O Bharata. How can we enter the city without thee?’”
“Addressed by him, they responded to that royal conqueror of enemies, saying, ‘O king, the path you take is also ours, O Bharata. How can we enter the city without you?’”
Vaisampayana continued, “Though addressed in all manner of ways by his friends and counsellors and brothers and relatives, the king wavered not from his purpose. And the son of Dhritarashtra in accordance with his purpose spread Kusa grass on the earth, and purifying himself by touching water, sat down upon that spot. And clad in rags and Kusa grass he set himself to observe the highest vow. And stopping all speech, that tiger among kings, moved by the desire of going to heaven, began to pray and worship internally suspending all external intercourse.
Vaisampayana continued, “Even though the king was spoken to in every possible way by his friends, advisors, brothers, and relatives, he did not waver from his decision. Following his plan, the son of Dhritarashtra spread Kusa grass on the ground, and after purifying himself by touching water, he sat down on that spot. Dressed in rags and Kusa grass, he committed himself to the highest vow. By stopping all speech, that fierce king, driven by the desire to reach heaven, began to pray and worship internally, cutting off all external communication.
“Meanwhile the fierce Daityas and the Danavas who had been defeated of old by the celestials and had been dwelling in the nether regions having ascertained Duryodhana’s purpose and knowing that if the king died their party would be weakened, commenced a sacrifice with fire for summoning Duryodhana to their presence. And mantra knowing persons then commenced with the help of formulae declared by Brihaspati and Usanas, those rites that are indicated in the Atharva Veda and the Upanishads and which are capable of being achieved by mantras and prayers. And Brahmins of rigid vows, well-versed in the Vedas and the branches, began, with rapt soul, to pour libations of clarified butter and milk into the fire, uttering mantras. And after those rites were ended, a strange goddess, O king, with mouth wide open, arose (from the sacrificial fire), saying, ‘What am I to do?’ And the Daityas with well-pleased hearts, commanded her, saying, ‘Bring thou hither the royal son of Dhritarashtra, who is even now observing the vow of starvation for getting rid of his life.’ Thus commanded, she went away saying, ‘So be it.’ And she went in the twinkling of an eye to that spot where Suyodhana was. And taking up the king back to the nether regions, and having brought him thus in a moment, she apprised the Danavas of it. And the Danavas beholding the king brought into their midst in the night, united together, and all of them with well-pleased hearts and eyes expanded in delight addressed these flattering words to Duryodhana.”
“Meanwhile, the fierce Daityas and the Danavas, who had been defeated long ago by the celestial beings and had been living in the underworld, learned of Duryodhana’s intent. Knowing that if the king died their side would be weakened, they began a fire sacrifice to summon Duryodhana. The knowledgeable mantra practitioners then started the rituals using formulas revealed by Brihaspati and Usanas, following the rites outlined in the Atharva Veda and the Upanishads, which can be accomplished through mantras and prayers. Brahmins with strict vows, well-versed in the Vedas and their branches, began pouring offerings of clarified butter and milk into the fire with focused minds, chanting mantras. Once the rites were completed, a strange goddess with a wide-open mouth emerged from the sacrificial fire, asking, 'What should I do?' The Daityas, pleased at heart, commanded her, saying, 'Bring the royal son of Dhritarashtra, who is currently observing a fasting vow to end his life.' Obeying their command, she replied, 'As you wish,' and in the blink of an eye, she went to where Suyodhana was. She swiftly took the king back to the underworld and informed the Danavas of her action. Seeing the king brought before them in the night, the Danavas gathered together, and all of them, delighted and with eyes full of joy, spoke flattering words to Duryodhana.”
SECTION CCL
“The Danavas said, ‘O Suyodhana, O great king? O perpetuator of the race of Bharata, thou art ever surrounded by heroes and illustrious men. Why hast thou, then, undertaken to do such a rash act as the vow of starvation? The suicide ever sinketh into hell and becometh the subject of calumnious speech. Nor do intelligent persons like thee ever set their hands to acts that are sinful and opposed to their best interests and striking at the very root of their purposes. Restrain this resolve of thine, therefore, O king, which is destructive of morality, profit, and happiness, of fame, prowess, and energy, and which enhanceth the joy of foes O exalted king, know the truth, the celestial origin of thy soul, and the maker of thy body, and then summon thou patience to thy aid. In days of old. O king, we have obtained thee, by ascetic austerities from Maheswara. The upper part of thy body is wholly made of an assemblage of Vajras, and is, therefore, invulnerable to weapons of every description, O sinless one. The lower part of thy body, capable of captivating the female heart by its comeliness was made of flowers by the goddess herself—the wife of Mahadeva. Thy body is thus, O best of kings, the creation of Maheswara himself and his goddess. Therefore, O tiger among kings, thou art of celestial origin, not human. Other brave Kshatriyas of mighty energy headed by Bhagadatta, and all acquainted with celestial weapons, will slay thy foes. Therefore, let this grief of thine cease. Thou hast no cause for fear. For aiding thee, many heroic Danavas have been born on the earth. Other Asuras will also possess Bhishma and Drona and Kama and others. Possessed by those Asuras, these heroes will cast away their kindness and fight with thy foes. Indeed, when the Danavas will enter their heart and possess them completely, flinging all affections to a distance, becoming hard-hearted, these warriors will strike every body opposed to them in battle without sparing sons, brothers, fathers, friends, disciples, relatives, even children and old men. Blinded by ignorance and wrath, and impelled by that destiny which hath been ordained by the Creator, these tigers among men, with hearts steeped in sin, will, O thou foremost of the Kurus, depopulate the earth by hurling and shooting all kinds of weapons, with great manliness and strength and always addressing one another boastfully with words such as these, ‘Thou shall not escape from me today with life.’ And these illustrious sons of Pandu also, five in number, will fight with these. And, endued with mighty strength and favoured by Fate, they will compass the destruction of these. And, O king, many Daityas and Rakshasas also that have been born in the Kshatriya order, will fight with great prowess in the battle with thy foes, using maces and clubs and lances and various weapons of a superior kind. And, O hero, with respect to the fear that is in thy heart rising from Arjuna, we have already settled the means for slaying Arjuna. The soul of the slain Naraka hath assumed the form of Karna. Recollecting his former hostility he will encounter both Kesava and Arjuna. And that mighty warrior and foremost of smiters, proud of his prowess will vanquish Arjuna in battle as also all thy enemies. The wielder of the thunder-bolt, knowing all this, and desirous of saving Arjuna, will in disguise take away from Karna his ear-rings and coat of mail. We also have for that reason appointed hundreds upon hundreds and thousands upon thousands of Daityas and Rakshasas, viz., those that are known by the name of Samsaptakas.83 These celebrated warriors will slay the heroic Arjuna. Therefore, grieve not, O king. Thou wilt rule the whole earth, O monarch, without a rival. Do not yield to despondency. Conduct such as this does not suit thee. O thou of the Kuru race, if thou diest, our party becometh weak. Go thou, O hero, and let not thy mind be directed to any other course of action. Thou art ever our refuge as, indeed, the Pandavas are the refuge of the gods.’
“The Danavas said, ‘O Suyodhana, O great king, O leader of the Bharata lineage, you are always surrounded by heroes and remarkable individuals. Why have you decided to undertake such a reckless act as the vow of starvation? Suicide leads to damnation and brings about slander. Intelligent people like you never engage in actions that are sinful and counter to their best interests, jeopardizing their very goals. So, O king, put aside this destructive decision, which undermines morality, profit, and happiness, and only boosts the joy of your enemies. O noble king, understand the truth about your divine soul and the creator of your body, and then summon your patience to assist you. In ancient times, we earned you through ascetic practices from Maheswara. The upper part of your body is a collection of Vajras, making you invulnerable to all weapons, O virtuous one. The lower part of your body, which captivates women with its beauty, was crafted by the goddess, the wife of Mahadeva, from flowers. Thus, O greatest of kings, your body is the creation of Maheswara and his goddess. Therefore, O king of kings, you are of divine origin, not human. Other brave Kshatriyas, led by Bhagadatta and skilled in celestial weapons, will defeat your enemies. So, put an end to this grief of yours. You have no reason to fear. To assist you, many heroic Danavas have been born on Earth. Other Asuras will also have Bhishma, Drona, Karna, and others on their side. These heroes, possessed by the Asuras, will abandon their kindness and fight against your foes. When the Danavas fully enter their hearts, discarding all attachments and becoming ruthless, these warriors will strike down anyone opposed to them in battle, sparing no sons, brothers, fathers, friends, students, relatives, or even children and the elderly. Driven by ignorance and anger, and fated by the Creator, these fierce warriors will ravage the land, hurling and shooting all kinds of weapons with great courage and strength, boasting to each other, ‘You won't escape me today alive.’ And the illustrious sons of Pandu, five in total, will also engage in this battle. Blessed with great strength and fortune, they will bring about the downfall of these foes. Moreover, many Daityas and Rakshasas born into the Kshatriya class will battle fiercely against your enemies, wielding maces, clubs, lances, and various superior weapons. And, O hero, regarding your fears about Arjuna, we have already devised a plan to defeat him. The soul of the slain Naraka has taken the form of Karna. Remembering his past enmity, he will confront both Kesava and Arjuna. That mighty warrior, proud of his strength, will overcome Arjuna in battle along with all your enemies. The wielder of the thunderbolt, aware of this and seeking to protect Arjuna, will, in disguise, take away Karna’s earrings and armor. For this reason, we have also deployed hundreds and thousands of Daityas and Rakshasas known as Samsaptakas. These renowned warriors will defeat the heroic Arjuna. So, do not despair, O king. You will rule the entire Earth, O monarch, without a rival. Do not succumb to despair. Such behavior does not suit you. O scion of the Kuru race, if you perish, our party will become weak. Go forth, O hero, and do not allow your mind to pursue any other actions. You are always our refuge, just as the Pandavas are the refuge of the gods.’”
Vaisampayana continued, “Having addressed him thus, those Daityas embraced that elephant among kings, and those bulls among the Danavas cheered that irrepressible one like a son. And, O Bharata, pacifying his mind by soft speech, they permitted him to depart, saying, ‘Go and attain victory!’ And when they had given leave to the mighty-armed one, that very goddess carried him back to the spot where he had sat down, intent upon putting an end to his life. And having set that hero down and paid him homage, the goddess vanished, taking the king’s permission. O Bharata, when she had gone, king Duryodhana considered all (that had happened) as a dream. He then thought within himself, ‘I shall defeat the Pandavas in battle.’ And Suyodhana thought that Karna and the Samsaptaka army were both able (to destroy) and intent upon destroying that slayer of foes, Partha. Thus, O bull of the Bharata race, the hope was strengthened of the wicked minded son of Dhritarashtra, of conquering the Pandavas. And Karna also, his soul and faculties possessed by the inmost soul of Naraka, had at that time cruelly determined to slay Arjuna. And those heroes—the Samsaptakas also—having their sense possessed by the Rakshasas, and influenced by the qualities of emotion and darkness, were desirous of slaying Phalguna. And, O king, others with Bhishma, Drona, and Kripa at their head, having their faculties influenced by the Danavas, were not so affectionate towards the sons of Pandu as they had been. But king Suyodhana did not tell any one of this.
Vaisampayana continued, “After speaking to him like that, the Daityas embraced the king, who was like an elephant among them, and the strong Danavas cheered him on as if he were their son. And, O Bharata, calming his mind with gentle words, they let him go, saying, ‘Go and achieve victory!’ Once they granted permission to the powerful one, that goddess took him back to where he had been sitting, ready to end his life. After placing the hero down and showing him respect, the goddess disappeared with the king’s consent. O Bharata, once she was gone, King Duryodhana thought everything that happened was just a dream. He then reflected, ‘I will defeat the Pandavas in battle.’ Suyodhana believed that Karna and the Samsaptaka army were both capable of and determined to destroy that enemy of theirs, Partha. Thus, O bull of the Bharata lineage, the hope of the wicked-minded son of Dhritarashtra to conquer the Pandavas grew stronger. Meanwhile, Karna, fueled by the darkest intentions, had cruelly decided to kill Arjuna. The Samsaptakas, influenced by the Rakshasas and driven by feelings of anger and darkness, were eager to slay Phalguna. And, O king, others, with Bhishma, Drona, and Kripa leading them, had their minds swayed by the Danavas and were not as warm toward the sons of Pandu as they used to be. But King Suyodhana kept all of this to himself.”
“When the night passed away, Karna, that offspring of the Sun, with joined hands, smilingly addressed these wise words to king Duryodhana, ‘No dead man conquereth his foes: it is when he is alive that he can see his good. Where is the good of the dead person; and, O Kauraveya, where is his victory? Therefore, this is no time for grief, or fear or death.’ And having, with his arms embraced that mighty-armed one, he further said, ‘Rise up, O king! Why dost thou lie down? Why dost thou grieve, O slayer of foes? Having afflicted thy enemies by thy prowess, why dost thou wish for death? Or (perhaps) fear hath possessed thee at the sight of Arjuna’s prowess. I truly promise unto thee that I will slay Arjuna in battle. O lord of men, I swear by my weapon that when the three and ten years shall have passed away, I will bring the sons of Pritha under thy subjection.’ Thus addressed by Karna, and remembering the words of the Daityas and supplications made by them (his brothers), Suyodhana rose up. And having heard those words of the Daityas that tiger among men, with a firm resolve in his heart arrayed his army, abounding in horses and elephants and cars and infantry. And, O monarch, immensely swarming with white umbrellas, and pennons, and white Chamaras, and cars, and elephants, and foot-soldiers, that mighty army, as it moved like the waters of the Ganga, looked graceful like the firmament, at a season when the clouds have dispersed and the signs of autumn have been but partially developed. And, O foremost of kings, eulogised like a monarch by the best of the Brahmanas blessing with victory, that lord of men Suyodhana, Dhritarashtra’s son, receiving honours paid with innumerable joined palms, and flaming in exceeding splendour, went in the front, accompanied by Karna, and that gambler, the son of Suvala. And all his brothers with Dussasana at their head, and Bhurisrava, and Somadatta, and the mighty king Vahlika, followed that lion among kings on his way, with cars of various forms, and horses, and the best of elephants. And, O prime among monarchs, in a short time, those perpetuators of the Kuru race entered their own city.”
“When the night was over, Karna, the son of the Sun, with his hands together, smiled and said to King Duryodhana, ‘No dead man can conquer his enemies; it's only while he's alive that he can see his victories. What good does a dead person have, and, O Kauraveya, where is his victory? So, this isn't the time for grief, fear, or thoughts of death.’ And embracing that mighty-armed one, he added, ‘Get up, O king! Why are you lying down? Why are you grieving, O slayer of foes? After defeating your enemies with your strength, why do you wish for death? Perhaps fear has gripped you because of Arjuna’s strength. I promise you that I will kill Arjuna in battle. O leader of men, I swear by my weapon that once the three and ten years have passed, I will bring the sons of Pritha under your control.’ Encouraged by Karna, and remembering the words and appeals of the Daityas (his brothers), Suyodhana got up. After hearing the words of the Daityas, that fierce man firmly resolved in his heart to assemble his army, full of horses, elephants, chariots, and infantry. And, O king, that massive army, bustling with white umbrellas, flags, white Chamaras, chariots, elephants, and foot soldiers, moved like the waters of the Ganga and looked beautiful like the sky when the clouds had cleared and signs of autumn were just appearing. And, O greatest of kings, praised like a ruler by the finest Brahmanas wishing him victory, that lord of men, Suyodhana, the son of Dhritarashtra, received countless accolades with joined palms, shining brilliantly, went forward, accompanied by Karna and that gambler, the son of Suvala. All his brothers, led by Dussasana, along with Bhurisrava, Somadatta, and the mighty king Vahlika, followed that lion among kings on his way, with chariots of different shapes, horses, and the finest elephants. And, O chief of monarchs, soon, those continuers of the Kuru lineage entered their own city.”
SECTION CCLI
Janamejaya said, “When the high-souled sons of Pritha were living in the forest, what did those foremost of men and mighty archers—the sons of Dhritarashtra—do? And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to relate this unto me.”
Janamejaya said, “When the noble sons of Pritha were living in the forest, what did those great men and powerful archers—the sons of Dhritarashtra—do? And what about Karna, the offspring of the Sun, the mighty Sakuni, Bhishma, Drona, and Kripa? You should tell me about this.”
Vaisampayana said, “When, O mighty king, in this manner the Pandavas had gone, leaving Suyodhana, and when, having been liberated by Pandu’s sons, he had come to Hastinapura, Bhishma said these words to the son of Dhritarashtra, ‘O child, I had told thee before, when thou wert intent upon going to the hermitage that thy journey did not please me. But thou didst do so. And as a consequence, O hero, wert thou forcibly taken captive by the enemy, and wert delivered by the Pandavas versed in morality. Yet art thou not ashamed. Even in the presence of thee, O son of Gandhari, together with thy army, did the Suta’s son, struck with panic, fly from the battle of the Gandharvas, O king. And, O foremost of kings, O son of the monarch! while thou with thy army wert crying distressfully, thou didst witness the prowess of the high-souled Pandavas, and also, O mighty-armed one, of the wicked son of the Suta, Karna. O best of kings, whether in the science of arms, or heroism, or morality, Karna, O thou devoted to virtue, is not a fourth part of the Pandavas. Therefore, for the welfare of this race, the conclusion of peace is, I think, desirable with the high-souled Pandavas.”
Vaisampayana said, “When, O mighty king, the Pandavas left Suyodhana behind and after being rescued by Pandu’s sons arrived in Hastinapura, Bhishma spoke to the son of Dhritarashtra, ‘O child, I had previously told you that I wasn’t pleased with your decision to go to the hermitage. Yet you went anyway. As a result, O hero, you were captured by the enemy and then saved by the righteous Pandavas. And you’re still not ashamed. Even in your presence, O son of Gandhari, along with your army, the Suta’s son, terrified, fled from the battle of the Gandharvas, O king. And while you and your army were crying out in distress, you witnessed the skill of the noble Pandavas and also, O strong-armed one, the wicked son of the Suta, Karna. O best of kings, whether it’s in warfare, heroism, or morality, Karna, devoted to virtue though he may be, is not even a fraction of the Pandavas. Therefore, for the sake of this dynasty, I believe it would be wise to seek peace with the noble Pandavas.”
‘Having been thus addressed by Bhishma, Dhritarashtra’s son the king, laughed a good deal, and then suddenly sailed out with the son of Suvala. thereupon, knowing that he was gone, those mighty bowmen with Karna, and Dussasana at their head, followed the highly powerful son of Dhritarashtra. And seeing them gone, Bhishma, the grandfather of the Kurus, hung down his head from shame, and then, O king, went to his own quarters. And, O mighty monarch, when Bhishma had left, that lord of men, Dhritarashtra’s son came there again, and began to consult with his counsellors, ‘What is it that is good for me? What remaineth to be done? And how we can most effectively bring about the good we shall discuss to-day.’ Karna said, ‘O Kuru’s son, Duryodhana, do thou lay to heart tie words that I say. Bhishma always blameth us, and praiseth the Pandavas. And from the ill-will he beareth towards thee, he hateth me also. And, O lord of men, in thy presence he ever crieth me down. I shall never, O Bharata, bear these words that Bhishma had said in thy presence in relation to this matter, extolling the Pandavas, and censuring thee, O represser of foes! Do thou, O king, enjoin on me, together with servants, forces, and cars. I shall, O monarch, conquer the earth furnished with mountains and woods and forests. The earth had been conquered by the four powerful Pandavas. I shall, without doubt, conquer it for thee single-handed. Let that wretch of the Kuru race, the exceedingly wicked-minded Bhishma, see it,—he who vilifies those that do not deserve censure, and praises those that should not be praised. Let him this day witness my might, and blame himself. Do thou, O king, command me. Victory shall surely be thine. By my weapon, O monarch, I swear this before thee.’
‘After being addressed by Bhishma, King Dhritarashtra’s son laughed a lot and then suddenly left with the son of Suvala. Knowing he was gone, the mighty archers led by Karna and Dussasana followed the powerful son of Dhritarashtra. When they left, Bhishma, the grandfather of the Kurus, bowed his head in shame and then, O king, went to his own quarters. And, O mighty monarch, after Bhishma had departed, Dhritarashtra’s son returned and began consulting with his advisors, saying, “What is best for me? What still needs to be done? How can we effectively achieve our goals? Let’s discuss this today.” Karna said, "O son of Kuru, Duryodhana, listen carefully to what I say. Bhishma constantly criticizes us and praises the Pandavas. Because of the resentment he feels towards you, he also hates me. In your presence, he always belittles me. I can’t bear the things Bhishma said about this matter, criticizing you and praising the Pandavas, O destroyer of enemies! You should command me, along with our troops, chariots, and servants. I will conquer this land filled with mountains, woods, and forests for you, O monarch. The four powerful Pandavas have already conquered it. I will surely conquer it for you on my own. Let that wretched Bhishma of the Kuru race witness it—he who condemns the innocent and praises the undeserving. Let him see my strength today and blame himself. Command me, O king. Victory will surely be yours. I swear this before you by my weapon, O monarch.’
“O king, O bull of the Bharata race, hearing those words of Karna, that lord of men, experiencing the highest delight, spoke unto Karna, saying, ‘I am blessed. I have been favoured by thee,—since thou, endued with great strength, art ever intent on my welfare. My life hath borne fruit, to-day. As thou, O hero, intendest to subdue all our enemies, repair thou. May good betide thee! Do thou command me (what I am to do),’ O subduer of foes, having been thus addressed by Dhritarashtra’s intelligent son, Karna ordered all the necessaries for the excursion. And on an auspicious lunar day, at an auspicious moment, and under the influence of a star presided over by an auspicious deity, that mighty bowman, having been honoured by twice-born ones, and been bathed with auspicious and holy substances and also worshipped by speech set out, filling with the rattle of his car the three worlds, with their mobile and immobile objects.”
“O king, O great warrior of the Bharata lineage, hearing Karna's words, that noble man, filled with immense joy, spoke to Karna, saying, ‘I am grateful. You have blessed me, as your great strength is always focused on my well-being. My life has finally borne fruit today. Since you, O hero, plan to conquer all our enemies, go ahead. I wish you the best! Command me what I should do.’ O conqueror of foes, after being addressed in this way by the wise son of Dhritarashtra, Karna arranged for everything needed for the expedition. And on an auspicious lunar day, at the right moment, and under a favorable star ruled by a blessed deity, that mighty archer, having been honored by the holy ones, and bathed with sacred and pure substances, and also worshipped with words, set out, shaking the three worlds with the sound of his chariot.”
SECTION CCLII
Vaisampayana continued, “Then, O bull among the Bharatas, that mighty bowman, Karna, surrounded by a large army, besieged the beautiful city of Drupada. And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute. And, O foremost of kings, having subdued him, (Karna) brought under subjection those princes that were under him (Drupada) and made them pay tribute. Then going to the north, he subdued the sovereigns (of that quarter) and having effected the defeat of Bhagadatta, Radha’s son ascended that mighty mountain Himavat, all along fighting his foes. And ranging all sides, he conquered and brought under subjection all the kings inhabiting the Himavat, and made them pay dues. Then descending from the mountain and rushing to the east, he reduced the Angas, and the Bangas, and the Kalingas, and the Mandikas, and the Magadhas. the Karkakhandas; and also included with them the Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered the eastern quarter Karna then presented himself before Batsa-bhumi. And having taken Batsa-bhumi, he reduced Kevali, and Mrittikavati, and Mohana and Patrana, and Tripura, and Kosala,—and compelled all these to pay tribute. Then going to the south, Karna vanquished the mighty charioteers (of that quarter) and in Dakshinatya, the Suta’s son entered into conflict with Rukmi. After having fought dreadfully, Rukmi spake to the Suta’s son saying, ‘O foremost of monarchs, I have been pleased with thy might and prowess. I shall not do thee wrong: I have only fulfilled the vow of a Kshatriya. Gladly will I give thee as many gold coins as thou desirest.’ Having met with Rukmi, Karna, repaired to Pandya and the mountain, Sri. And by fighting, he made Karala, king Nila, Venudari’s son, and other best of kings living in the southern direction pay tribute. Then going to Sisupala’s son, the son of the Suta defeated him and that highly powerful one also brought under his sway all the neighbouring rulers. And, O bull of the Bharata race, having subjugated the Avantis and concluded peace with them, and having met with the Vrishnis, he conquered the west. And, having come to the quarter of Varuna, he made all the Yavana and Varvara kings pay tribute. And, having conquered the entire earth—east, west, north and south—that hero without any aid brought under subjection all the nations of the Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas and the Malavas. And, having conquered the mighty charioteers, headed by the Nagnajitas, the Suta’s son brought the Sasakas and the Yavanas under his sway. Having thus conquered and brought under his subjection the world, the mighty charioteer and tiger among men came (back) to Hastinapura. That lord of men, Dhritarashtra’s son, accompanied by his father and brothers and friends, came to that mighty bowman, who had arrived, and duly paid homage unto Karna crowned with martial merit. And the king proclaimed his feats, saying, ‘What I have not received from either Bhishma, or Drona, or Kripa, or Vahlika, I have received from thee. May good betide thee! What need of speaking at length! Hear my words, O Karna! In thee, O chief of men, I have my refuge. O mighty-armed one. O tiger among men, without doubt all the Pandavas and the other kings crowned with prosperity, come not to a sixteenth part of thee. Do thou, O mighty bowman, O Karna, see Dhritarashtra, and the illustrious Gandhari, as the bearer of the thunderbolt did Aditi.’
Vaisampayana continued, “Then, O leader among the Bharatas, that powerful archer, Karna, surrounded by a vast army, laid siege to the stunning city of Drupada. After a fierce battle, he subdued the hero, and, O greatest of kings, made Drupada pay in silver, gold, and gems, as well as tribute. Having conquered him, Karna brought under control the princes loyal to Drupada and made them pay tribute too. Then heading north, he defeated the kings of that region and, after besting Bhagadatta, Radha’s son climbed the mighty Himavat mountain, always fighting his enemies. He roamed widely, conquering and bringing all the kings living in the Himavat under his control, forcing them to pay dues. After descending from the mountain and rushing east, he subdued the Angas, Bangas, Kalingas, Mandikas, and Magadhas; he also dealt with the Karkakhandas, alongside the Avasiras, Yodhyas, and Ahikshatras. After conquering the eastern region, Karna made his way to Batsa-bhumi. Upon taking Batsa-bhumi, he conquered Kevali, Mrittikavati, Mohana, Patrana, Tripura, and Kosala, compelling all these to pay tribute. Then heading south, Karna vanquished the strong charioteers of that region and, in Dakshinatya, clashed with Rukmi. After a fierce fight, Rukmi spoke to the son of the Suta, saying, ‘O greatest of kings, I appreciate your strength and skills. I will not wrong you; I have only honored the vow of a Kshatriya. I will gladly give you as many gold coins as you wish.’ After meeting Rukmi, Karna moved on to Pandya and the mountain, Sri. Fighting on, he made Karala, King Nila, Venudari’s son, and other top kings from the south pay tribute. Then going to Sisupala’s son, the son of the Suta defeated him and also brought all the nearby rulers under his control. And, O leader of the Bharata lineage, having conquered the Avantis and made peace with them, and having met the Vrishnis, he took the west. When he reached the domain of Varuna, he made all the Yavana and Varvara kings pay tribute. Having conquered the entire world—east, west, north, and south—this hero, on his own, subdued all the nations of the Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas, and the Malavas. After defeating the powerful charioteers, led by the Nagnajitas, the son of the Suta brought the Sasakas and the Yavanas under his control. Having thus conquered and dominated the world, the mighty charioteer and leader among men returned to Hastinapura. That lord of men, Dhritarashtra’s son, along with his father, brothers, and friends, approached the great archer, who had arrived, and duly paid respect to Karna, honored for his martial skills. The king proclaimed his achievements, saying, ‘What I have not received from Bhishma, Drona, Kripa, or Vahlika, I have received from you. May you be blessed! No need for lengthy speeches! Listen to my words, O Karna! In you, O chief of men, I find my refuge. O mighty-armed one, O tiger among men, surely all the Pandavas and other prosperous kings do not compare to even a fraction of you. Do see Dhritarashtra and the illustrious Gandhari as the bearer of the thunderbolt saw Aditi.’”
“Then, O king, there arose in the city of Hastinapura a clamour, and sounds of Oh! and Alas! and, O lord of men, some of the kings praised him (Karna), while others censured him, while others, again, remained silent. Having thus, O foremost of monarchs, in a short time conquered this earth furnished with mountains and forests and skies, and with oceans, and fields, and filled with high and low tracts, and cities, and replete also with islands. O lord of earth, and brought the monarchs under subjection,—and having gained imperishable wealth, the Suta’s son appeared before the king. Then, O represser of foes, entering into the interior of the palace that hero saw Dhritarashtra with Gandhari, O tiger among men, that one conversant with morality took hold of his feet even like a son. And Dhritarashtra embraced him affectionately, and then dismissed him. Ever since that time, O monarch, O Bharata, king Duryodhana and Sakuni, the son of Suvala, thought that Pritha’s sons had already been defeated in battle by Karna.”
“Then, oh king, there was an uproar in the city of Hastinapura, with cries of 'Oh!' and 'Alas!' Some of the kings praised Karna, while others criticized him, and some chose to stay silent. Having quickly dominated this land filled with mountains, forests, skies, oceans, fields, and a mix of high and low areas, as well as cities and islands, oh ruler of the earth, he brought the kings under his control and amassed great wealth. The son of the charioteer then appeared before the king. Entering the palace, that hero saw Dhritarashtra with Gandhari. The one skilled in righteousness bowed at his feet like a son. Dhritarashtra embraced him warmly and then sent him away. Since then, oh monarch, oh Bharata, King Duryodhana and Sakuni, the son of Suvala, believed that the sons of Pritha had already been defeated in battle by Karna.”
SECTION CCLIII
Vaisampayana continued, “O king, O lord of men, that slayer of hostile heroes, the Suta’s son, said these words to Duryodhana, ‘O Kaurava Duryodhana, do thou lay unto thy heart the words that I shall tell thee; and, O represser of foes, after having heard my words, it behoveth thee to act accordingly every way. Now, O best of monarchs, O hero, hath the earth been rid of foes. Do thou rule her even like the mighty-minded Sakra himself, having his foes destroyed.”
Vaisampayana continued, “O king, O leader of men, that slayer of enemy heroes, the Suta’s son, said these words to Duryodhana, ‘O Kaurava Duryodhana, pay attention to the words I’m about to share; and, O conqueror of enemies, after hearing what I have to say, you should act on it in every way possible. Now, O greatest of kings, O hero, the earth has been freed of enemies. Rule over it like the powerful Sakra himself, having defeated your foes.’”
Vaisampayana continued, “Having been thus addressed by Karna, the king again spake unto him, saying, ‘O bull among men, nothing whatever is unattainable to him who hath thee for refuge, and to whom thou art attached and on whose welfare thou art entirely intent. Now, I have a purpose, which do thou truly listen to. Having beheld that foremost of sacrifices, the mighty Rajasuya, performed by the Pandavas, a desire hath sprung up in me (to celebrate the same). Do thou, O Suta’s son, fulfil this desire of mine.’ Thus addressed, Karna spake thus unto the king, ‘Now that all the rulers of the earth have been brought under thy subjection, do thou summon the principal Brahmanas, and, O best of Kurus, duly procure the articles required for the sacrifice. And, O represser of foes, let Ritwijas as prescribed, and versed in the Vedas, celebrate thy rites according to the ordinance, O king. And, O bull of the Bharata race, let thy great sacrifice also, abounding in meats and drinks, and grand with parts, commence.’
Vaisampayana continued, “After Karna spoke, the king addressed him again, saying, ‘O best among men, nothing is impossible for someone who has you as their refuge, and for whom you care deeply and whose welfare you are fully committed to. I have a goal now, so please listen carefully. After witnessing the great Rajasuya sacrifice performed by the Pandavas, I've developed a desire to hold a similar celebration. Please, O son of Suta, help me fulfill this wish.’ Responding to the king, Karna said, ‘Now that all the rulers of the earth have come under your control, you should gather the main Brahmanas, and, O best of the Kurus, arrange for the necessary items for the sacrifice. And, O conqueror of foes, let the Ritwijas, as required and knowledgeable in the Vedas, perform your rites according to tradition, O king. And, O great one of the Bharata lineage, let your grand sacrifice, filled with food and drink and rich in offerings, begin.’”
“O king, having been thus addressed by Karna, Dhritarashtra’s son summoned the priest, and spake unto him these words, ‘Do thou duly and in proper order celebrate for me that best of sacrifices, the Rajasuya furnished with excellent Dakshinas.’ Thus accosted, that best of Brahmanas spake unto the king, saying, ‘O foremost of the Kauravas, while Yudhishthira is living, that best of sacrifices cannot be performed in thy family, O Prince of kings! Further, O monarch, thy father Dhritarashtra, endued with long life, liveth. For this reason also, O best of kings, this sacrifice cannot be undertaken by thee. There is, O lord, another great sacrifice, resembling the Rajasuya. Do thou, O foremost of kings, celebrate that sacrifice. Listen to these words of mine. All these rulers of the earth, who have, O king, become tributary to thee, will pay thee tribute in gold, both pure and impure. Of that gold, do thou, O best of monarchs, now make the (sacrificial) plough, and do thou, O Bharata, plough the sacrificial compound with it. At that spot, let there commence, O foremost of kings, with due rites, and without any disturbance the sacrifice, sanctified with mantras abounding in edibles. The name of that sacrifice worthy of virtuous persons, is Vaishnava. No person save the ancient Vishnu hath performed it before. This mighty sacrifice vies with that best of sacrifices—the Rajasuya itself. And, further, it liketh us—and it is also for thy welfare (to celebrate it). And, moreover, it is capable of being celebrated without any disturbance. (By undertaking this), thy desire will be fufilled.’
“O king, after hearing Karna speak, Dhritarashtra’s son called the priest and said to him, ‘Please properly and in order perform for me that supreme sacrifice, the Rajasuya, accompanied by excellent offerings.’ Addressed this way, the best of Brahmanas replied to the king, saying, ‘O foremost of the Kauravas, while Yudhishthira is still alive, this supreme sacrifice cannot be performed in your family, O Prince of kings! Furthermore, O monarch, your father Dhritarashtra, who has a long life, still lives. For this reason, O best of kings, you cannot undertake this sacrifice. There is, however, another great sacrifice, similar to the Rajasuya. You, O foremost of kings, should perform that sacrifice. Listen to my words: all these rulers of the earth, who have become your tributaries, O king, will pay you tribute in both pure and impure gold. With that gold, you, O best of monarchs, should now create the sacrificial plough, and, O Bharata, use it to plough the sacrificial ground. At that spot, let the ritual begin, O foremost of kings, with the proper rites, uninterrupted, as the sacrifice is blessed with mantras filled with offerings. The name of that sacrifice, suitable for virtuous persons, is Vaishnava. No one but the ancient Vishnu has performed it before. This mighty sacrifice rivals the best of sacrifices—the Rajasuya itself. Moreover, it pleases us—and it is also in your best interest to celebrate it. Additionally, it can be conducted without any disturbance. By undertaking this, your desires will be fulfilled.’”
“Having been thus addressed by those Brahmanas, Dhritarashtra’s son, the king, spake these words to Karna, his brothers and the son of Suvala, ‘Beyond doubt, the words of the Brahmanas are entirely liked by me. If they are relished by you also, express it without delay.’ Thus appealed, they all said unto the king, ‘So be it.’ Then the king one by one appointed persons to their respective tasks; and desired all the artisans to construct the (sacrificial) plough. And, O best of kings, all that had been commanded to be done, was gradually executed.”
“After being addressed by the Brahmanas, Dhritarashtra’s son, the king, said to Karna, his brothers, and the son of Suvala, ‘I definitely agree with what the Brahmanas have said. If you all feel the same way, please let me know right away.’ Responding to his request, they all replied to the king, ‘Sure, we agree.’ Then the king assigned tasks to each person one by one and asked all the artisans to build the sacrificial plough. And, O greatest of kings, everything that had been ordered was gradually completed.”
SECTION CCLIV
Vaisampayana continued, “Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra’s son, “All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata. And the exceedingly precious golden plough hath been constructed.’ Hearing this, O monarch, that best of kings, Dhritarashtra’s son commanded that prime among sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance. And Dhritarashtra, and the illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated Gandhari experienced great delight. And, O foremost of kings, Duryodhana despatched swift messengers to invite the princes and the Brahmanas. And mounting fleet vehicles they went to the (respective) directions assigned to them. Then to a certain messenger on the point of setting out, Dussasana said, ‘Go thou speedily to the woods of Dwaita; and in that forest duly invite the Brahmanas and those wicked persons, the Pandavas.’ Thereupon, he repaired thither, and bowing down to all the Pandavas, said, ‘Having acquired immense wealth by his native prowess, that best of kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a sacrifice. Thither are going from various directions the kings and the Brahmanas. O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra’s son, invites you. It behoveth you, therefore, to witness the delightful sacrifice of that monarch.’
Vaisampayana continued, “Then all the craftsmen, the main advisors, and the wise Vidura said to Dhritarashtra’s son, ‘All the arrangements for the grand sacrifice are ready, O king; and the time has also come, O Bharata. The incredibly valuable golden plough has been built.’ Hearing this, O monarch, the greatest of kings, Dhritarashtra’s son commanded that top-tier sacrifice to begin. Then the sacrifice, filled with mantras and overflowing with food, commenced, and the son of Gandhari was properly initiated according to the tradition. Dhritarashtra, the illustrious Vidura, Bhishma, Drona, Kripa, Karna, and the well-known Gandhari were all very pleased. And, O greatest of kings, Duryodhana sent swift messengers to invite the princes and the Brahmanas. They quickly mounted their vehicles and headed out in their assigned directions. Then to a specific messenger about to set out, Dussasana said, ‘Go quickly to the woods of Dwaita; and there invite the Brahmanas and those wicked ones, the Pandavas.’ So he headed there, and bowing to all the Pandavas, said, ‘Having gained immense wealth through his own strength, that best of kings and leader of the Kurus, Duryodhana, O monarch, is holding a sacrifice. Kings and Brahmanas from various places are coming. O king, I have been sent by the noble Kaurava. That king and lord of men, Dhritarashtra’s son, invites you. You should therefore attend the wonderful sacrifice of that monarch.’”
“Hearing these words of the messenger, that tiger among kings, the royal Yudhishthira, said, ‘By good luck it is that that enhancer of the glory of his ancestors, king Suyodhana is celebrating this best of sacrifices. We should certainly repair thither; but we cannot do now; for till (the completion of) the thirteenth year, we shall have to observe our vow.’ Hearing this speech of Yudhishthira the just, Bhima said these words, ‘Then will king Yudhishthira the just go thither, when he will cast him (Duryodhana) into the fire kindled by weapons. Do thou say unto Suyodhana. ‘When after the expiration of the thirteenth year, that lord of men, the Pandava, will, in the sacrifice of battle, pour upon the Dhritarashtras, the clarified butter of his ire, then will I come!’ But the other Pandavas, O king, did not say anything unpleasant. The messenger (on his return) related unto Dhritarashtra’s son all as it had fallen out. Then there came to the city of Dhritarashtra many foremost of men, lords of various countries, and highly virtuous Brahmanas. And duly received in order according to the ordinance, those lords of men experienced great delight and were all well-pleased. And that foremost among monarchs—Dhritarashtra—surrounded by all the Kauravas, experienced the height of joy, and spake unto Vidura, saying, ‘Do thou, O Kshatta, speedily so act that all persons in the sacrificial compound may be served with food, be refreshed and satisfied.’ Thereupon, O represser of foes, assenting to that order, the learned Vidura versed in morality, cheerfully entertained all the orders in proper measure with meat and beverages to eat and drink, and fragrant garland and various kinds of attire. And having constructed pavilions (for their accommodation), that hero and foremost of kings, duly entertained the princes and the Brahmanas by thousands, and also bestowing upon them wealth of various kinds, bade them farewell. And having dismissed all the kings, he entered Hastinapura, surrounded by his brothers, and in company with Karna and Suvala’s son.”
“Hearing the words of the messenger, the great king Yudhishthira said, ‘It's fortunate that the illustrious king Suyodhana is celebrating this exceptional sacrifice. We should definitely go there; but we can’t do that right now, as we have to stick to our vow until the thirteenth year is complete.’ Upon hearing Yudhishthira’s statement, Bhima replied, ‘Then king Yudhishthira will go there when he can throw Duryodhana into the fire ignited by weapons. Tell Suyodhana this: ‘After the thirteenth year, when the Pandava pours the clarified butter of his wrath upon the Dhritarashtras in the battle, then I will come!’ However, the other Pandavas, O king, did not express anything negative. The messenger returned and reported everything to Dhritarashtra's son just as it happened. Then many distinguished individuals, lords from various territories, and highly respected Brahmanas arrived in Dhritarashtra’s city. Welcomed in proper order according to tradition, these lords felt immense joy and were all very pleased. That leading monarch—Dhritarashtra—surrounded by all the Kauravas, felt great happiness and said to Vidura, ‘Please, O Kshatta, quickly take care of making sure everyone in the sacrificial compound is served food, refreshed, and satisfied.’ Then, fulfilling that request, the knowledgeable Vidura, skilled in morality, happily served all the guests with appropriate portions of meat and drinks, fragrant garlands, and various types of clothing. After setting up pavilions for their lodging, that hero and foremost of kings, properly entertained the princes and thousands of Brahmanas, and also, by giving them various kinds of wealth, bid them farewell. Once he had sent off all the kings, he entered Hastinapura, surrounded by his brothers, along with Karna and Suvala’s son.”
SECTION CCLV
Vaisampayana said, “While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess. And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, ‘By good luck it is, O king, that thy sacrifice hath been completed without obstruction.’ And some, more reckless of speech, that were present there, said unto that lord of the earth, ‘Surely this thy sacrifice cannot be compared with Yudhishthira’s: nor doth this come up to a sixteenth part of that (sacrifice).’ Thus spake unto that king some that were reckless of consequences. His friends, however, said, This sacrifice of thine hath surpassed all others. Yayati and Nahusha, and Mandhata and Bharata, having been sanctified by celebrating such a sacrifice, have all gone to heaven.’ Hearing such agreeable words from his friends, that monarch, O bull of the Bharata’s race, well-pleased, entered the city and finally his own abode. Then, O king, worshipping the feet of his father and mother and of others headed by Bhishma, Drona and Kripa, and of the wise Vidura, and worshipped in turn by his younger brothers, that delighter of brothers sat down upon an excellent seat, surrounded by the latter. And the Suta’s son, rising up, said, ‘By good luck it is, O foremost of the Bharata race, that this mighty sacrifice of thine hath been brought to a close. When, however, the sons of Pritha shall have been slain in battle and thou wilt have completed the Rajasuya sacrifice, once again, O lord of men, shall I honour thee thus.’ Then that mighty king, the illustrious son of Dhritarashtra, replied unto him, ‘Truly hath this been spoken by thee. When, O foremost of men, the wicked-minded Pandavas have been slain, and when also the grand Rajasuya hath been celebrated by me, then thou shalt again, O hero, honour me thus.’ And having said this, O Bharata, the Kaurava embraced Karna, and began, O mighty king, to think of the Rajasuya, that foremost of sacrifices. And that best of kings also addressed the Kurus around him, saying, ‘When shall I, ye Kauravas, having slain all the Pandavas, celebrate that costly and foremost of sacrifices, the Rajasuya.’ Then spake Karna unto him, saying, ‘Hear me, O elephant among kings! So long as I do not slay Arjuna, I shall not allow any one to wash my feet, nor shall I taste meat. And I shall observe the Asura vow84 and whoever may solicit me (for any thing), I never shall say, ‘I have it not.’ When Karna had thus vowed to slay Phalguna in battle, those mighty charioteers and bowmen, the sons of Dhritarashtra, sent up a loud cheer; and Dhritarashtra’s sons thought that the Pandavas had already been conquered. Then that chief of kings, the graceful Duryodhana, leaving those bulls among men, entered his apartment, like the lord Kuvera entering the garden of Chitraratha. And all those mighty bowmen also, O Bharata, went to their respective quarters.
Vaisampayana said, “While, O great king, Duryodhana was entering the city, the bards praised the prince of unmatched strength. Others also celebrated that powerful archer and leading king. Sprinkling fried rice and sandalwood paste over him, the citizens said, ‘By good fortune, O king, your sacrifice has been completed without any issues.’ And some, more bold in their words, said to that ruler, ‘Surely, your sacrifice cannot compare with Yudhishthira’s; this doesn’t even reach a sixteenth of that sacrifice.’ Thus spoke some who were reckless of the consequences. However, his friends said, ‘This sacrifice of yours has surpassed all others. Yayati, Nahusha, Mandhata, and Bharata, who were honored by performing such sacrifices, have all ascended to heaven.’ Hearing such pleasing words from his friends, that monarch, O pride of the Bharata line, joyfully entered the city and finally his own home. Then, O king, worshiping the feet of his father, mother, and others including Bhishma, Drona, and Kripa, and also worshiped in turn by his younger brothers, that joy of his brothers sat down on a magnificent seat, surrounded by them. The son of the Suta stood up and said, ‘By good fortune, O foremost of the Bharata race, your grand sacrificial ritual has come to an end. However, when the sons of Pritha have been killed in battle and you have completed the Rajasuya sacrifice, once again, O lord of men, I will honor you like this.’ Then that great king, the renowned son of Dhritarashtra, replied to him, ‘You have spoken truly. When, O top among men, the wicked-minded Pandavas have been slain, and when I have also celebrated the grand Rajasuya sacrifice, then you shall again, O hero, honor me in this way.’ And having said this, O Bharata, the Kaurava embraced Karna and began, O mighty king, to think about the Rajasuya, the greatest of sacrifices. That best of kings also addressed the Kurus around him, saying, ‘When shall I, Kauravas, having defeated all the Pandavas, perform that costly and greatest of sacrifices, the Rajasuya?’ Then Karna spoke to him, saying, ‘Listen to me, O elephant among kings! As long as I have not slain Arjuna, I will not let anyone wash my feet, nor will I eat meat. I will follow the Asura vow, and whenever anyone asks me for anything, I will never say, ‘I don’t have it.’ When Karna had thus vowed to kill Phalguna in battle, the mighty charioteers and archers, the sons of Dhritarashtra, cheered loudly; and Dhritarashtra’s sons thought that the Pandavas had already been defeated. Then that chief of kings, the graceful Duryodhana, leaving those champions among men, entered his chamber, like Lord Kuvera entering the garden of Chitraratha. And all those mighty archers, O Bharata, went to their respective quarters.”
“Meanwhile those mighty bowmen, the Pandavas, excited by the words the messenger had spoken, became anxious, and they did not (from that time) experience the least happiness. Intelligence, further, O foremost of kings, had been brought by spies regarding the vow of the Suta’s son to slay Vijaya. Hearing this, O lord of men, Dharma’s son became exceedingly anxious. And considering Karna of the impenetrable mail to be of wonderful prowess, and remembering all their woes, he knew no peace. And that high-souled one filled with anxiety, made up his mind to abandon the woods about Dwaitavana abounding with ferocious animals.
“Meanwhile, the powerful archers, the Pandavas, stirred by the words of the messenger, became anxious, and from that moment, they felt no happiness at all. Additionally, O greatest of kings, spies had brought news about the Suta’s son’s vow to kill Vijaya. Upon hearing this, O lord of men, Dharma’s son became extremely worried. Considering Karna, clad in impenetrable armor and possessing great skill, and reflecting on all their troubles, he found no peace. This noble soul, filled with anxiety, resolved to leave the forest near Dwaitavana, which was teeming with fierce animals.”
“Meanwhile the royal son of Dhritarashtra began to rule the earth, along with his heroic brothers as also with Bhishma and Drona and Kripa. And with the assistance of the Suta’s son crowned with martial glory, Duryodhana remained ever intent on the welfare of the rulers of the earth, and he worshipped the foremost of Brahmanas by celebrating sacrifices with profuse gifts. And that hero and subduer of foes, O king, was engaged in doing good to his brothers, concluding for certain in his mind that giving and enjoying are the only use of riches.”
“Meanwhile, the royal son of Dhritarashtra began to govern the land, along with his brave brothers and Bhishma, Drona, and Kripa. With the help of the Suta’s son, who was known for his bravery, Duryodhana focused on the well-being of the rulers of the land, worshipping the leading Brahmanas by holding sacrifices with generous gifts. That hero and conqueror of enemies, O king, was dedicated to benefiting his brothers, firmly believing that giving and enjoying are the only true purposes of wealth.”
SECTION CCLVI
Janamejaya said, ‘After having delivered Duryodhana, what did the mighty sons of Pandu do in that forest? It behoveth thee to tell me this.’
Janamejaya said, “After rescuing Duryodhana, what did the powerful sons of Pandu do in that forest? Please tell me this.”
Vaisampayana said, “Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams. To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, ‘Tell me what ye wish to say. Who are ye? And what do ye desire?’ Thus accosted by Kunti’s son—the illustrious Pandava, those deer, the remnant of those that had been slaughtered, replied unto him, saying, ‘We are, O Bharata, those deer that are still alive after them that had been slaughtered. We shall be exterminated totally. Therefore, do thou change thy residence. O mighty king, all thy brothers are heroes, conversant with weapons; they have thinned the ranks of the rangers of the forest. We few—the remnants,—O mighty-minded one, remain like seed. By thy favour, O king of kings, let us increase.’ Seeing these deer, which remained like seed after the rest had been destroyed trembling and afflicted with fear, Yudhishthira the just was greatly affected with grief. And the king, intent on the welfare of all creatures, said unto them, ‘So be it. I shall act as ye have said.’ Awaking after such a vision, that excellent king, moved by pity towards the deer, thus spake unto his brothers assembled there, ‘Those deer that are alive after them that have been slaughtered, accosted me at night, after I had awakened, saying, ‘We remain like the cues of our lines. Blest be thou! Do thou have compassion on us.’ And they have spoken truly. We ought to feel pity for the dwellers of the forest. We have been feeding on them for a year together and eight months. Let us, therefore, again (repair) to the romantic Kamyakas, that best of forests abounding in wild animals, situated at the head of the desert, near lake Trinavindu. And there let us pleasantly pass the rest of our time.’ Then, O king, the Pandavas versed in morality, swiftly departed (thence), accompanied by the Brahmanas and all those that lived with them, and followed by Indrasena and other retainers. And proceeding along the roads walked (by travellers), furnished with excellent corn and clear water, they at length beheld the sacred asylum of Kamyaka endued with ascetic merit. And as pious men enter the celestial regions, those foremost of the Bharata race, the Kauravas, surrounded by those bulls among Brahmanas entered that forest.”
Vaisampayana said, “Once, as Yudhishthira was lying down at night in the Dwaita woods, some deer, trembling with tears, appeared to him in his dreams. With their hands joined and their bodies shaking, the king said to them, ‘Tell me what you want to say. Who are you? And what do you desire?’ Addressed by Kunti’s son—the illustrious Pandava—the deer, survivors of those previously slaughtered, replied, ‘We are, O Bharata, the deer that remain after the others have been killed. We are about to be completely wiped out. Therefore, you should change your home. O mighty king, your brothers are warriors trained in weapons; they have decimated the ranks of the forest rangers. We few—the survivors—O mighty-minded one, remain like seeds. By your grace, O king of kings, let us flourish.’ Seeing these deer, which remained like seeds after the others had been destroyed, trembling and filled with fear, Yudhishthira the just was deeply moved with sorrow. And the king, focused on the welfare of all creatures, said to them, ‘So be it. I will do as you have asked.’ After waking from such a vision, that excellent king, feeling compassion for the deer, spoke to his gathered brothers, ‘Those deer that survived after the rest were slaughtered visited me at night, saying, ‘We remain like the remnants of our kind. Bless you! Have compassion on us.’ They spoke the truth. We should feel pity for the forest dwellers. We have been feeding on them for the past year and eight months. Let us, therefore, return to the lovely Kamyakas, that best of forests rich in wildlife, located at the edge of the desert, near Lake Trinavindu. And there, let us enjoy the remainder of our time.’ Then, O king, the morally upright Pandavas quickly departed, accompanied by the Brahmanas and all those who lived with them, followed by Indrasena and other attendants. As they traveled along the roads frequented by travelers, filled with good grain and clear water, they eventually reached the sacred sanctuary of Kamyaka, blessed with ascetic merit. And just as pious individuals enter the celestial realms, those foremost of the Bharata clan, the Kauravas, entered that forest, surrounded by those noble Brahmanas.”
SECTION CCLVII
Vaisampayana continued, “Dwelling in the woods, O bull of the Bharata race, the high-souled Pandavas spent one and ten years in a miserable plight. And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots. And that royal sage, the mighty-armed Yudhishthira, reflecting that the extremity of misery that had befallen his brothers, was owing to his own fault, and remembering those sufferings that had arisen from his act of gambling, could not sleep peacefully. And he felt as if his heart had been pierced with a lance. And remembering the harsh words of the Suta’s son, the Pandava, repressing the venom of his wrath, passed his time in humble guise, sighing heavily. And Arjuna and both the twins and the illustrious Draupadi, and the mighty Bhima—he that was strongest of all men—experienced the most poignant pain in casting their eyes on Yudhishthira. And thinking that a short time only remained (of their exile), those bulls among men, influenced by rage and hope and by resorting to various exertions and endeavours, made their bodies assume almost different shapes.
Vaisampayana continued, “Living in the woods, O strong one of the Bharata lineage, the noble Pandavas spent eleven years in a miserable situation. Even though they deserved happiness, these greatest of men, weighed down by their circumstances, lived their days in misery, surviving on fruits and roots. The royal sage, the mighty-armed Yudhishthira, realizing that the extreme suffering faced by his brothers was due to his own mistakes and recalling the pain that resulted from his gambling, couldn't find peace to sleep. It felt as if his heart had been pierced by a spear. Remembering the harsh words of the Suta’s son, the Pandava held back his anger and spent his time in humble attire, sighing deeply. Arjuna, the twins, the illustrious Draupadi, and the mighty Bhima—who was the strongest of all—felt deep anguish when they looked at Yudhishthira. Thinking that their exile would end soon, these strong men, driven by anger and hope, engaged in various efforts that changed their appearances almost entirely.
“After a little while, that mighty ascetic, Vyasa, the son of Satyavati, came there to see the Pandavas. And seeing him approach, Kunti’s son, Yudhishthira, stepped forward, and duly received that high-souled one. And having gratified Vyasa by bowing down unto him, Pandu’s son of subdued senses, after the Rishi had been seated, sat down before him, desirous of listening to him. And beholding his grandsons lean and living in the forest on the produce of the wilderness, that mighty sage, moved by compassion, said these words, in accents choked in tears, ‘O mighty-armed Yudhishthira, O thou best of virtuous persons, those men that do not perform ascetic austerities never attain great happiness in this world. People experience happiness and misery by turns; for surely, O bull among men, no man ever enjoyeth unbroken happiness. A wise man endued with high wisdom, knowing that life hath its ups and downs, is neither filled with joy nor with grief. When happiness cometh, one should enjoy it; when misery cometh, one should bear it, as a sower of crops must bide his season. Nothing is superior to asceticism: by asceticism one acquireth mighty fruit. Do thou know, O Bharata, that there is nothing that asceticism cannot achieve. Truth, sincerity, freedom from anger, justice, self-control, restraint of the faculties, immunity from malice, guilelessness, sanctity, and mortification of the senses, these, O mighty monarch, purify a person of meritorious acts. Foolish persons addicted to vice and bestial ways, attain to brutish births in after life and never enjoy happiness. The fruit of acts done in this world is reaped in the next. Therefore should one restrain his body by asceticism and the observance of vows. And, O king, free from guile and with a cheerful spirit, one should, according to his power, bestow gifts, after going down to the recipient and paying him homage. A truth-telling person attaineth a life devoid of trouble. A person void of anger attaineth sincerity, and one free from malice acquireth supreme contentment. A person who hath subdued his senses and his inner faculties, never knoweth tribulation; nor is a person of subdued senses affected by sorrow at the height of other’s prosperity. A man who giveth everyone his due, and the bestower of boons, attain happiness, and come by every object of enjoyment; while a man free from envy reapeth perfect ease. He that honoureth those to whom honour is due, attaineth birth in an illustrious line; and he that hath subdued his senses, never cometh by misfortune. A man whose mind followeth good, after having paid his debt to nature, is on this account, born again endued with a righteous mind.’
“After a little while, the great sage Vyasa, the son of Satyavati, came to see the Pandavas. As he approached, Yudhishthira, Kunti’s son, stepped forward and welcomed him. After bowing to Vyasa and making him feel honored, Pandu’s son, who had mastered his senses, sat down before him, eager to listen. Seeing his grandsons weak and living off the wilderness, the mighty sage, filled with compassion, spoke these heartfelt words: ‘O strong-armed Yudhishthira, best of virtuous men, those who don’t practice asceticism never achieve true happiness in this world. People go through cycles of joy and sorrow; indeed, no one experiences uninterrupted happiness. A wise person, recognizing that life has its ups and downs, isn’t swayed by joy or sorrow. When happiness comes, one should enjoy it; when misery arrives, one should endure it, just like a farmer waits for the right season. There is nothing more important than asceticism: it brings great rewards. Know this, O Bharata: there’s nothing that asceticism can’t accomplish. Truthfulness, sincerity, freedom from anger, justice, self-control, restraint of the senses, lack of malice, simplicity, purity, and mortification of the senses—all these, O mighty king, cleanse a person from wrongs. Those who indulge in vice and animalistic behavior are reborn into brutal lives and never find happiness. The results of actions taken in this life are experienced in the next. Therefore, one should control their body through asceticism and adherence to vows. And, O king, free from deception and with a joyful heart, one should generously give, showing respect to the recipient. A truthful person lives without trouble. Those who are free from anger cultivate sincerity, and those without malice attain deep contentment. A person who has control over their senses and mind knows no hardship; nor does a person with disciplined senses suffer jealousy during others' success. A man who gives everyone their due and is generous finds happiness and acquires all forms of enjoyment, while a person free from envy enjoys perfect peace. He who honors those deserving honor is born into a noble family, and one who has mastered his senses will not face misfortune. A person whose mind follows what is good is reborn, having settled their debts to nature, endowed with a righteous spirit.’”
“Yudhishthira said, ‘O eminently virtuous one, O mighty sage, of the bestowal of gifts and the observance of asceticism, which is of greater efficacy in the next world, and which, harder of practice?’
“Yudhishthira said, ‘O highly virtuous one, O powerful sage, between giving gifts and practicing asceticism, which is more effective in the next world, and which is harder to practice?’”
“Vyasa said, ‘There is nothing, O child, in this world harder to practise than charity. Men greatly thirst after wealth, and wealth also is gotten with difficulty. Nay, renouncing even dear life itself, heroic men, O magnanimous one, enter into the depths of the sea and the forest for the sake of wealth. For wealth, some betake themselves to agriculture and the tending of kine, and some enter into servitude. Therefore, it is extremely difficult to part with wealth that is obtained with such trouble. Since nothing is harder to practise than charity, therefore, in my opinion, even the bestowal of boons is superior to everything. Specially is this to be borne in mind that well-earned gains should, in proper time and place, be given away to pious men. But the bestowal of ill-gotten gains can never rescue the giver from the evil of rebirth. It hath been declared, O Yudhishthira, that by bestowing, in a pure spirit, even a slight gift in due time and to a fit recipient, a man attaineth inexhaustible fruit in the next world. In this connection is instanced the old story regarding the fruit obtained by Mudgala, for having given away only a drona85 of corn.’”
“Vyasa said, ‘There is nothing, O child, in this world harder to practice than charity. People have a strong desire for wealth, and acquiring that wealth is not easy. Indeed, brave individuals, O noble one, risk even their own lives, diving into the sea and venturing into the wilderness to attain wealth. Some work in farming and caring for animals, while others take up jobs in service. Therefore, it’s extremely difficult to let go of wealth that comes with such effort. Since nothing is harder to practice than charity, I believe that giving gifts is superior to everything else. It’s especially important to remember that well-earned gains should be given at the right time and to the right people. However, giving away ill-gotten gains can never save the giver from the cycle of rebirth. It has been stated, O Yudhishthira, that by giving even a small gift with pure intent, at the right time and to the right person, one can achieve endless rewards in the next life. In this context, there’s the old story of the reward received by Mudgala for giving away just a drona85 of corn.’”
SECTION CCLVIII
Yudhishthira said, “Why did that high-souled one give away a drona of corn? And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit with whose practices the possessor himself of the six attributes, witnessing everything, was well pleased.”
Yudhishthira said, “Why did that noble person give away a drona of corn? And, oh blessed one, to whom and in what proper way did he give it? Please tell me this. I truly believe that the life of that virtuous individual is meaningful because the one who possesses all six attributes and sees everything was pleased with his actions.”
“Vyasa said, ‘There lived, O king, in Kurukshetra a virtuous man (sage), Mudgala by name. And he was truthful, and free from malice, and of subdued senses. And he used to lead the Sila and Unchha modes of life.86 And although living like a pigeon, yet that one of mighty austerities entertained his guests, celebrated the sacrifice called Istikrita, and performed other rites. And that sage together with his son and wife, ate for a fortnight, and during the other fortnight led the life of a pigeon, collecting a drona of corn. And celebrating the Darsa and Paurnamasya sacrifices, that one devoid of guile, used to pass his days by taking the food that remained after the deities and the guests had eaten. And on auspicious lunar days, that lord of the three worlds, Indra himself, accompanied by the celestials used, O mighty monarch, to partake of the food offered at his sacrifice. And that one, having adopted the life of a Muni, with a cheerful heart entertained his guests also with food on such days. And as that high-souled one distributed his food with alacrity, the remainder of the drona of corn increased as soon as a guest appeared. And by virtue of the pure spirit in which the sage gave a way, that food of his increased so much that hundreds upon hundreds of learned Brahmanas were fed with it.
“Vyasa said, ‘There was once, O king, a virtuous man (sage) named Mudgala living in Kurukshetra. He was truthful, free from malice, and controlled his senses. He followed the Sila and Unchha ways of life.86 Despite living simply like a pigeon, he practiced great austerities, hosted guests, celebrated the Istikrita sacrifice, and performed other rituals. This sage, along with his son and wife, would eat for a fortnight and lead a pigeon-like existence for the other fortnight, gathering a drona of corn. By observing the Darsa and Paurnamasya sacrifices, this sincere man spent his days eating the food left over after offerings to the deities and guests. On auspicious lunar days, Indra, the lord of the three worlds, along with the celestial beings, would come to partake of the food offered at his sacrifices. Embracing the life of a Muni, with a joyful heart, he also shared food with his guests on those days. As the noble sage eagerly distributed his food, the leftover drona of corn miraculously increased as soon as a guest arrived. Thanks to the pure intention behind the sage's offerings, the food multiplied so much that hundreds upon hundreds of learned Brahmanas were nourished by it.
“And, O king, it came to pass that having heard of the virtuous Mudgala observant of vows, the Muni Durvasa, having space alone for his covering,87 his accoutrements worn like that of maniac, and his head bare of hair, came there, uttering, O Pandava various insulting words. And having arrived there that best of Munis said unto the Brahmana. ‘Know thou, O foremost of Brahmanas, that I have come hither seeking for food. Thereupon Mudgala said unto the sage, ‘Thou art welcome!’ And then offering to that maniac of an ascetic affected by hunger, water to wash his feet and mouth, that one observant of the vow of feeding guests, respectfully placed before him excellent fare. Affected by hunger, the frantic Rishi completely exhausted the food that had been offered unto him. Thereupon, Mudgala furnished him again with food. Then having eaten up all that food, he besmeared his body with the unclean orts and went away as he had come. In this manner, during the next season, he came again and ate up all the food supplied by that wise one leading the Unchha mode of life. Thereupon, without partaking any food himself, the sage Mudgala again became engaged in collecting corn, following the Unchha mode. Hunger could not disturb his equanimity. Nor could anger, nor guile, nor a sense of degradation, nor agitation, enter into the heart of that best of Brahmanas leading the Unchha mode of life along with his son and his wife. In this way, Durvasa having made up his mind, during successive seasons presented himself for six several times before that best of sages living according to the Unchha mode; yet that Muni could not perceive any agitation in Mudgala’s heart; and he found the pure heart of the pure-souled ascetic always pure. Thereupon, well-pleased, the sage addressed Mudgala, saying, There is not another guileless and charitable being like thee on earth. The pangs of hunger drive away to a distance the sense of righteousness and deprive people of all patience. The tongue, loving delicacies, attracteth men towards them. Life is sustained by food. The mind, moreover, is fickle, and it is hard to keep it in subjection. The concentration of the mind and of the senses surely constitutes ascetic austerities. It must be hard to renounce in a pure spirit a thing earned by pains. Yet, O pious one, all this hath been duly achieved by thee. In thy company we feel obliged and gratified. Self-restraint, fortitude, justice, control of the senses and of faculties, mercy, and virtue, all these are established in thee. Thou hast by the deeds conquered the different worlds and have thereby obtained admission into paths of beautitude. Ah! even the dwellers of heaven are proclaiming thy mighty deeds of charity. O thou observant of vows, thou shalt go to heaven even in thine own body.
“And, O king, it happened that after hearing about the virtuous Mudgala, who was dedicated to his vows, the sage Durvasa, with only space for his covering, looking disheveled and with a bare head, arrived there, shouting various insults at the Pandavas. When he got there, the best of sages said to the Brahmana, ‘Know this, O foremost of Brahmanas, I have come here asking for food.’ Mudgala welcomed the sage, saying, ‘You are welcome!’ Then, offering the hungry ascetic water to wash his feet and mouth, he respectfully placed excellent food before him. Driven by hunger, the frantic sage devoured all the food that had been offered to him. Afterward, Mudgala provided him with more food. After eating all of that, he smeared his body with the leftover scraps and left as he had come. In this way, during the following season, he returned again and ate all the food provided by that wise one leading the Unchha lifestyle. Then, without eating anything himself, the sage Mudgala went back to gathering grain, adhering to the Unchha way of life. Hunger couldn't disturb his calm. Neither could anger, deceit, feelings of shame, nor agitation find a place in the heart of that best of Brahmanas living the Unchha way alongside his son and wife. Over the next seasons, Durvasa showed up six more times before that great sage leading the Unchha lifestyle; still, the Muni could see no agitation in Mudgala’s heart, and he found the pure heart of the pure-souled ascetic always to be pure. Then, pleased, the sage spoke to Mudgala, saying, 'There is no one else so sincere and generous like you on earth. The pains of hunger often drive people away from righteousness and strip them of patience. The desire for tasty food lures people towards it. Life is sustained by food. Moreover, the mind is restless, and it’s hard to keep it under control. Focusing the mind and senses is indeed what comprises true asceticism. It surely is difficult to renounce something earned through hardship with a pure spirit. Yet, O righteous one, all of this you have achieved. In your company, we feel grateful and satisfied. Self-discipline, resilience, fairness, mastery of the senses and faculties, compassion, and virtue—these qualities are firmly rooted in you. Through your actions, you have conquered various worlds and gained entry into realms of bliss. Even the inhabitants of heaven are singing praises of your great acts of charity. O you who uphold your vows, you shall ascend to heaven, even in your own body.'”
“Whilst the Muni Durvasa was speaking thus, a celestial messenger appeared before Mudgala, upon a car yoked with swans and cranes, hung with a neat work of bells, scented with divine fragrance, painted picturesquely, and possessed of the power of going everywhere at will. And he addressed the Brahmana sage, saying, ‘O sage, do thou ascend into this chariot earned by thy acts. Thou hast attained the fruit of thy asceticism!’
“While Muni Durvasa was speaking, a celestial messenger appeared before Mudgala, in a chariot pulled by swans and cranes, adorned with beautiful bells, filled with a divine fragrance, painted beautifully, and able to go anywhere at will. He addressed the Brahmana sage, saying, ‘O sage, step into this chariot earned by your deeds. You have reaped the rewards of your asceticism!’”
“As the messenger of the gods was speaking thus, the sage told him, ‘O divine messenger, I desire that thou mayst describe unto me the attributes of those that reside there. What are their austerities, and what their purposes? And, O messenger of the gods, what constitutes happiness in heaven, and what are the disadvantages thereof? It is declared by virtuous men of good lineage that friendship with pious people is contracted by only walking with them seven paces. O lord, in the name of that friendship I ask thee, ‘Do thou without hesitation tell me the truth, and that which is good for me now. Having heard thee, I shall, according to thy words, ascertain the course I ought to follow.’”
“As the messenger of the gods was speaking, the sage said to him, ‘O divine messenger, please tell me about the qualities of those who live there. What are their practices, and what are their goals? And, O messenger of the gods, what makes people happy in heaven, and what are the downsides? It is said by virtuous men of good background that forming a friendship with pious people can happen by simply walking with them seven steps. O lord, in the name of that friendship, I ask you, ‘Please tell me the truth without hesitation, and what is best for me now. Once I hear you, I will follow your guidance on the path I should take.’”
SECTION CCLIX
“The messenger of the gods said, ‘O great sage, thou art of simple understanding; since, having secured that celestial bliss which bringeth great honour, thou art still deliberating like an unwise person. O Muni, that region which is known as heaven, existeth there above us. Those regions tower high, and are furnished with excellent paths, and are, O sage, always ranged by celestial cars. Atheists, and untruthful persons, those that have not practised ascetic austerities and those that have not performed great sacrifices, cannot repair thither. Only men of virtuous souls, and those of subdued spirits, and those that have their faculties in subjection, and those that have controlled their senses, and those that are free from malice, and persons intent on the practice of charity; and heroes, and men bearing marks of battle, after having, with subdued senses and faculties, performed the most meritorious rites, attain those regions, O Brahmana, capable of being obtained only by virtuous acts, and inhabited by pious men. There, O Mudgala, are established separately myriads of beautiful, shining, and resplendent worlds bestowing every object of desire, owned by those celestial beings, the gods, the Sadhyas, and the Vaiswas, the great sages, Yamas, and the Dharmas, and the Gandharvas and the Apsaras. And there is that monarch of mountains the golden Meru extending over a space of thirty-three thousand Yojanas. And there, O Mudgala, are the sacred gardens of the celestials, with Nandana at their head, where sport the persons of meritorious acts. And neither hunger, nor thirst, nor lassitude, nor fear, nor anything that is disgusting or inauspicious is there. And all the odours of that place are delightful, and all the breezes delicious to the touch. And all the sounds there are captivating, O sage, to the ear and the heart. And neither grief, nor decrepitude, nor labour, nor repentance also is there. That world, O Muni, obtained as the fruit of one’s own acts, is of this nature. Persons repair thither by virtue of their meritorious deeds. And the persons of those that dwell there look resplendent, and this, O Mudgala, solely by virtue of their own acts, and not owing to the merits of father or mothers. And there is neither sweat, nor stench, nor urine there. And, there, O Muni, dust doth not soils one’s garments. And their excellent garlands, redolent of divine fragrance, never fade. And, O Brahmana, they yoke such cars as this (that I have brought). And, O mighty sage, devoid of envy and grief and fatigue and ignorance and malice, men who have attained heaven, dwell in those regions happily. And, O bull among Munis, higher and higher over such regions there are others endued with higher celestial virtues. Of these, the beautiful and resplendent regions of Brahma are the foremost. Thither, O Brahmana, repair Rishis that have been sanctified by meritorious acts. And there dwell certain beings named Ribhus. They are the gods of the gods themselves. Their regions are supremely blessed, and are adored even by the deities. These shine by their own light, and bestow every object of desire. They suffer no pangs that women might cause, do not possess worldly wealth, and are free from guile. The Ribhus do not subsist on oblations, nor yet on ambrosia. And they are endued with such celestial forms that they cannot be perceived by the senses. And these eternal gods of the celestials do not desire happiness for happiness’ sake, nor do they change at the revolution of a Kalpa. Where, indeed, is their decrepitude or dissolution? For them there is neither ecstasy, nor joy, nor happiness. They have neither happiness nor misery. Wherefore should they have anger or aversion then, O Muni? O Mudgala, their supreme state is coveted even by the gods. And that crowning emancipation, hard to attain, can never be acquired by people subject to desire. The number of those deities is thirty-three. To their regions repair wise men, after having observed excellent vows, or bestowed gifts according to the ordinance. Thou also hast easily acquired that success by thy charities. Do thou, by effulgence displayed by virtue of thy ascetic austerities, enjoy that condition obtained by thy meritorious acts. Such, O Brahmana, is the bliss of heaven containing various worlds.
“The messenger of the gods said, ‘O great sage, you have a simple understanding; having achieved the heavenly bliss that brings great honor, you still hesitate like someone unwise. O sage, the place we call heaven exists above us. Those realms are high and have excellent pathways, and are, O sage, always filled with celestial chariots. Atheists and dishonest people, those who haven’t practiced asceticism or offered great sacrifices, cannot go there. Only virtuous souls, those who have mastered their spirits, controlled their senses, and are free from malice, along with those committed to charity; and heroes, and those marked by battle, who, with disciplined senses and abilities, perform the most generous acts, reach those realms, O Brahmana, attainable only through virtuous deeds, and inhabited by pious people. There, O Mudgala, are countless beautiful, shining, and radiant worlds that fulfill every desire, owned by the celestial beings: the gods, the Sadhyas, the Vaiswas, great sages, Yamas, Dharmas, along with the Gandharvas and Apsaras. And there lies the king of mountains, golden Meru, stretching over thirty-three thousand Yojanas. And there, O Mudgala, are the sacred gardens of the celestials, foremost among them Nandana, where the righteous celebrate. And there is no hunger, thirst, fatigue, fear, or anything unpleasant or unlucky. All the scents in that place are delightful, and every breeze is wonderful to the touch. The sounds there are captivating to both the ear and the heart. And there is no sorrow, old age, toil, or regret. That world, O Muni, is the result of one’s own actions, as people go there through their good deeds. The residents there shine brightly, and this, O Mudgala, is solely due to their own actions, not the merits of their parents. There is no sweat, no foul smells, no urine there. And, O Muni, dust does not stain their clothes. Their beautiful garlands, fragrant with divine scent, never fade. And, O Brahmana, they harness vehicles like this one (that I have brought). And, O mighty sage, free from envy, sorrow, fatigue, ignorance, and malice, those who have reached heaven live happily in those realms. And, O the best among sages, above these regions are others filled with even higher celestial virtues. Among them, the beautiful and radiant realms of Brahma are the most prominent. There, O Brahmana, the Rishis who have been purified by their good deeds reside. And there are beings named Ribhus, considered gods of the gods. Their realms are supremely blessed and revered even by other deities. They shine with their own light and grant all desires. They do not suffer from the pains women may cause, do not possess worldly wealth, and are free from trickery. The Ribhus do not rely on offerings or even ambrosia. They have such celestial forms that they cannot be perceived by the senses. These eternal celestial beings do not seek happiness for its own sake, nor do they change with the cycle of a Kalpa. Where is their old age or demise? They experience neither ecstasy, joy, nor happiness. They hold neither joy nor misery. So, why would they feel anger or aversion, O Muni? O Mudgala, their ultimate state is desired even by the gods. That highest liberation, which is hard to achieve, is unattainable for those ruled by desire. There are thirty-three of those deities. Wise individuals go to their realms after observing excellent vows or making offerings as prescribed. You have also easily gained that success through your charitable acts. Enjoy the condition achieved through your virtuous actions by the radiance from your ascetic efforts. Such, O Brahmana, is the bliss of heaven filled with various worlds.’”
“Thus have I described unto thee the blessing of the celestial regions. Do thou now hear from me some of the disadvantages thereof. That in the celestial regions a person, while reaping the fruit of the acts he hath already performed, cannot be engaged in any others, and that he must enjoy the consequences of the former until they are completely exhausted, and, further, that he is subject to fall after he hath entirely exhausted his merit, form, in my opinion, the disadvantages of heaven. The fall of a person whose mind hath been steeped in happiness, must, O Mudgala, be pronounced as a fault. And the discontent and regret that must follow one’s stay at an inferior seat after one hath enjoyed more auspicious and brighter regions, must be hard to bear. And the consciousness of those about to fall is stupefied, and also agitated by emotions. And as the garlands of those about to fall fade away, fear invadeth their hearts. These mighty drawbacks, O Mudgala, extend even to the regions of Brahma. In the celestial regions, the virtues of men who have performed righteous acts, are countless. And, O Muni, this is another of the attributes of the fallen that, by reason of their merits, they take birth among men. And then they attain to high fortune and happiness. If one, however, cannot acquire knowledge here, one cometh by an inferior birth. The fruits of acts done in this world are reaped in the next. This world, O Brahmana, hath been declared to be one of acts; the others, as one of fruit. Thus have I, O Mudgala, asked by thee, described all unto thee. Now, O pious one, with thy favour, we shall easily set out with speed.’
“Now I've shared with you the blessings of the heavenly realms. Let me tell you some of the downsides too. In the heavenly realms, a person can enjoy the results of their past actions, but they can't take on new ones. They have to experience the outcomes of what they've done until it’s all used up, and, importantly, they can fall after they've completely exhausted their good deeds. In my view, the fall of someone who has only known happiness is indeed a fault. It must be really hard to feel discontent and regret when you've had a taste of better places and then find yourself in a lower position. Those who are about to fall become confused and are filled with strong emotions. As their garlands fade before their fall, fear takes over their hearts. These significant drawbacks, my friend Mudgala, even affect the realms of Brahma. In the heavenly realms, the virtues of those who do good deeds are endless. And, wise one, another trait of those who fall is that, due to their good deeds, they are reborn among humans. Then they find great fortune and happiness. However, if someone can’t gain knowledge here, they may be born into a lesser existence. The results of actions taken in this world are experienced in the next. This world, O Brahmana, is known as one of action; the others are about the results. Thus, my friend Mudgala, at your request, I've explained everything to you. Now, pious one, with your support, we’ll be able to move forward swiftly.”
“Vyasa continued, ‘Having heard this speech, Mudgala began to reflect in his mind. And having deliberated well, that best of Munis spake thus unto the celestial messenger, ‘O messenger of the gods, I bow unto thee. Do thou, O sire, depart in peace. I have nothing to do with either happiness, or heaven having such prominent defects. Persons who enjoy heaven suffer, after all, huge misery and extreme regret in this world. Therefore, I do not desire heaven. I shall seek for that unfailing region repairing whither people have not to lament, or to be pained, or agitated. Thou hast described unto me these great defects belonging to the celestial regions. Do thou now describe unto me a region free from faults.’ Thereupon the celestial messenger said, ‘Above the abode of Brahma, there is the supreme seat of Vishnu, pure, and eternal, and luminous known by the name of Para Brahma. Thither, O Brahmana, cannot repair persons who are attached to the objects of the senses: nor can those subject to arrogance, covetousness, ignorance, anger, and envy, go to that place. It is only those that are free from affection, and those free from pride, and those free from conflicting emotions, and those that have restrained their senses, and those given to contemplation and Yoga, that can repair thither.’ Having heard these words, the Muni bade farewell to the celestial messenger, and that virtuous one leading the Unchha mode of life, assumed perfect contentment. And then praise and dispraise became equal unto him; and a brickbat, stone, and gold assumed the same aspect in his eyes. And availing himself of the means of attaining Brahma, he became always engaged in meditation. And having obtained power by means of knowledge, and acquired excellent understanding, he attained that supreme state of emancipation which is regarded as Eternal. Therefore, thou also, O Kunti’s son, ought not to grieve. Deprived thou hast truly been of a flourishing kingdom, but thou wilt regain it by thy ascetic austerities. Misery after happiness, and happiness after misery, revolve by turns round a man even like the point of a wheel’s circumference round the axle. After the thirteenth year hath passed away, thou wilt, O thou of immeasurable might, get back the kingdom possessed before thee by thy father and grand-father. Therefore, let the fever of thy heart depart!’”
“Vyasa continued, ‘After hearing this speech, Mudgala started to think deeply. After careful consideration, that great sage spoke to the celestial messenger, ‘O messenger of the gods, I bow to you. Please, O sir, go in peace. I have no interest in either happiness or heaven because they both have significant flaws. Those who enjoy heavenly pleasures suffer immense sorrow and regret in this world. Therefore, I do not desire heaven. I will search for that everlasting place where people do not have to mourn, feel pain, or be disturbed. You have told me about the major flaws of the celestial realms. Now tell me about a faultless place.’ Then the celestial messenger said, ‘Above the realm of Brahma, there is the highest seat of Vishnu, pure, eternal, and radiant, called Para Brahma. Only those who are not attached to sensory pleasures can reach that place: those free from arrogance, greed, ignorance, anger, and envy. It is only those who are without attachment, free from pride, without conflicting emotions, who have controlled their senses, and who are devoted to contemplation and Yoga that can reach there.’ After hearing these words, the sage bid farewell to the celestial messenger, and that virtuous one, living the Unchha mode of life, became perfectly content. At that moment, praise and blame held equal weight for him; a brick, a stone, and gold looked the same in his eyes. Using the means to achieve Brahma, he constantly engaged in meditation. Having gained power through knowledge and acquired profound understanding, he reached that ultimate state of liberation which is considered Eternal. Therefore, you too, O Kunti’s son, should not grieve. You have indeed lost a prosperous kingdom, but you will regain it through your ascetic practices. Misery follows happiness, and happiness follows misery, just like the point of a wheel's circumference rotates around the axle. After thirteen years have passed, you will, O you of immense power, reclaim the kingdom that belonged to your father and grandfather. So, let the fever of your heart go!’”
Vaisampayana continued “Having said this to Pandu’s son, the worshipful Vyasa went back to his hermitage for the purpose of performing austerities.”
Vaisampayana continued, “After saying this to Pandu's son, the revered Vyasa returned to his hermitage to carry out his austerities.”
SECTION CCLX
Janamejaya said, “While the high-souled Pandavas were living in those woods, delighted with the pleasant conversation they held with the Munis, and engaged in distributing the food they obtained from the sun, with various kinds of venison to Brahmanas and others that came to them for edibles till the hour of Krishna’s meal, how, O great Muni, did Duryodhana and the other wicked and sinful sons of Dhritarashtra, guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask thee this. Do thou, worshipful Sir, enlighten me.”
Janamejaya said, “While the noble Pandavas were living in the forest, enjoying the pleasant conversations they had with the sages and sharing the food they got from the sun along with various types of game with the Brahmanas and others who came to them for food until Krishna's meal time, how, O great sage, did Duryodhana and the other wicked and sinful sons of Dhritarashtra, influenced by the advice of Dussasana, Karna, and Sakuni, handle them? I ask you this. Please, revered Sir, enlighten me.”
Vaisampayana said, “When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm. And while those evil-minded persons were employed in concerting various wicked designs, the virtuous and celebrated ascetic Durvasa, following the bent of his own will, arrived at the city of the Kurus with ten thousand disciples. And seeing the irascible ascetic arrived, Duryodhana and his brothers welcomed him with great humility, self-abasement and gentleness. And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception. And the illustrious Muni stayed there for a few days, while king Duryodhana, watchful of his imprecations, attended on him diligently by day and night. And sometimes the Muni would say, ‘I am hungry, O king, give me some food quickly.’ And sometimes he would go out for a bath and, returning at a late hour, would say, ‘I shall not eat anything today as I have no appetite,’ and so saying would disappear from his sight. And sometimes, coming all on a sudden, he would say, ‘Feed us quickly.’ And at other times, bent on some mischief, he would awake at midnight and having caused his meals to be prepared as before, would carp at them and not partake of them at all. And trying the prince in this way for a while, when the Muni found that the king Duryodhana was neither angered, nor annoyed, he became graciously inclined towards him. And then, O Bharata, the intractable Durvasa said unto him, ‘I have power to grant thee boons. Thou mayst ask of me whatever lies nearest to thy heart. May good fortune be thine. Pleased as I am with thee, thou mayst obtain from me anything that is not opposed to religion and morals.’
Vaisampayana said, “When, O great king, Duryodhana learned that the Pandavas were living just as happily in the forest as they did in the city, he, along with the cunning Karna, Dussasana, and others, plotted to harm them. While these malicious individuals were busy devising various wicked schemes, the virtuous and renowned ascetic Durvasa arrived in the city of the Kurus with ten thousand disciples, following his own wishes. Seeing the quick-tempered ascetic had arrived, Duryodhana and his brothers warmly welcomed him with great humility, self-deprecation, and kindness. Duryodhana personally served the Rishi like a servant, giving him a respectful reception. The illustrious Muni stayed there for a few days, while King Duryodhana, mindful of his curses, attended to him diligently day and night. Sometimes the Muni would say, ‘I’m hungry, O king, please give me some food quickly.’ Other times, he would go out to bathe and return late, saying, ‘I won’t eat today since I have no appetite,’ and then he would vanish from their sight. Occasionally, he would suddenly demand, ‘Feed us quickly.’ And at other times, intent on mischief, he would wake up in the middle of the night, have his meals prepared as usual, only to criticize them and refuse to eat. After testing the prince for a while, when the Muni saw that King Duryodhana was neither angry nor bothered, he became favorably disposed towards him. Then, O Bharata, the stubborn Durvasa said to him, ‘I have the power to grant you wishes. You may ask for whatever is closest to your heart. May good fortune be yours. Since I am pleased with you, you may obtain anything from me that does not go against religion and morals.’”
Vaisampayana continued, “Hearing these words of the great ascetic, Suyodhana felt himself to be inspired with new life. Indeed, it had been agreed upon between himself and Karna and Dussasana as to what the boon should be that he would ask of the Muni if the latter were pleased with his reception. And the evil-minded king, bethinking himself of what had previously been decided, joyfully solicited the following favour, saying, ‘The great king Yudhishthira is the eldest and the best of our race. That pious man is now living in the forest with his brothers. Do thou, therefore, once become the guest of that illustrious one even as, O Brahmana, thou hast with thy disciples been mine for some time. If thou art minded to do me a favour, do thou go unto him at a time when that delicate and excellent lady, the celebrated princess of Panchala, after having regaled with food the Brahmanas, her husbands and herself, may lie down to rest.’ The Rishi replied, ‘Even so shall I act for thy satisfaction.’ And having said this to Suyodhana, that great Brahmana, Durvasa, went away in the very same state in which he had come. And Suyodhana regarded himself to have attained all the objects of his desire. And holding Karna by the hand he expressed great satisfaction. And Karna, too, joyfully addressed the king in the company of his brothers, saying, ‘By a piece of singular good luck, thou hast fared well and attained the objects of thy desire. And by good luck it is that thy enemies have been immersed in a sea of dangers that is difficult to cross. The sons of Pandu are now exposed to the fire of Durvasa’s wrath. Through their own fault they have fallen into an abyss of darkness.’”
Vaisampayana continued, “After hearing the words of the great ascetic, Suyodhana felt a surge of new energy. It had already been agreed upon among him, Karna, and Dussasana what favor he would ask of the Muni if the latter was pleased with his welcome. The scheming king, remembering what they had decided, eagerly requested, ‘The great king Yudhishthira is the eldest and the finest among us. That righteous man is currently living in the forest with his brothers. So, please become a guest of that illustrious one just as, O Brahmana, you have been a guest of mine along with your disciples for some time. If you wish to do me a favor, please visit him at a time when that delicate and exceptional lady, the renowned princess of Panchala, has served food to the Brahmanas, her husbands, and herself, and is about to lie down to rest.’ The Rishi replied, ‘I will do as you wish.’ After saying this to Suyodhana, the great Brahmana, Durvasa, left in the same state he had arrived. Suyodhana felt he had achieved all his desires. Holding Karna's hand, he expressed great satisfaction. Karna, too, joyfully spoke to the king in the company of his brothers, saying, ‘By an extraordinary stroke of luck, you have succeeded and obtained what you wanted. And by good fortune, your enemies are caught in a perilous situation. The sons of Pandu are now facing the wrath of Durvasa. Through their own missteps, they have fallen into a pit of darkness.’”
Vaisampayana continued, “O king, expressing their satisfaction in this strain, Duryodhana and others, bent on evil machinations, returned merrily to their respective homes.”
Vaisampayana continued, “Oh king, showing their satisfaction in this way, Duryodhana and the others, focused on their wicked plans, happily went back to their homes.”
SECTION CCLXI
(Draupadi-harana Parva)
Vaisampayana said, “One day, having previously ascertained that the Pandavas were all seated at their ease and that Krishna was reposing herself after her meal, the sage Durvasa, surrounded by ten thousand disciples repaired to that forest. The illustrious and upright king Yudhishthira, seeing that guest arrived, advanced with his mothers to receive him. And joining the palms of his hands and pointing to a proper and excellent seat, he accorded the Rishis a fit and respectful welcome. And the king said unto him, ‘Return quick, O adorable sir, after performing thy diurnal ablutions and observances.’ And that sinless Muni, not knowing how the king would be able to provide a feast for him and his disciples, proceeded with the latter to perform his ablutions. And that host of the Muni, of subdued passions, went into the stream for performing their ablutions. Meanwhile, O king, the excellent princess Draupadi, devoted to her husbands, was in great anxiety about the food (to be provided for the Munis). And when after much anxious thought she came to the conclusion that means there were none for providing a feast, she inwardly prayed to Krishna, the slayer of Kansa. And the princess said, ‘Krishna, O Krishna, of mighty arms, O son of Devaki, whose power is inexhaustible, O Vasudeva, O lord of the Universe, who dispellest the difficulties of those that bow down to thee, thou art the soul, the creator and the destroyer of the Universe. Thou, O lord, art inexhaustible and the saviour of the afflicted. Thou art the preserver of the Universe and of all created beings. Thou art the highest of the high, and the spring of the mental perceptions Akuli and Chiti!88 O Supreme and Infinite Being, O giver of all good, be thou the refuge of the helpless. O Primordial Being, incapable of being conceived by the soul or the mental faculties or otherwise, thou art the ruler of all and the lord of Brahma. I seek thy protection. O god, thou art ever kindly disposed towards those that take refuge in thee. Do thou cherish me with thy kindness. O thou with a complexion dark as the leaves of the blue lotus, and with eyes red as the corolla of the lily, and attired in yellow robes with, besides, the bright Kaustubha gem in thy bosom, thou art the beginning and the end of creation, and the great refuge of all. Thou art the supreme light and essence of the Universe! Thy face is directed towards every point. They call thee Supreme Germ and the depository of all treasures. Under thy protections, O lord of the gods, all evils lose their terror. As thou didst protect me before from Dussasana, do thou extricate me now from this difficulty.”
Vaisampayana said, “One day, having confirmed that the Pandavas were comfortably settled and that Krishna was resting after her meal, the sage Durvasa, accompanied by ten thousand disciples, arrived at the forest. The honorable and righteous king Yudhishthira, noticing the guest's arrival, stepped forward with his mothers to welcome him. With his hands joined together and indicating a suitable and excellent seat, he gave the Rishis a fitting and respectful reception. The king said to him, ‘Please come back soon, dear sir, after completing your daily rituals and ablutions.’ That faultless sage, not knowing how the king would manage to feed him and his disciples, went with them to perform his ablutions. Meanwhile, King, the noble princess Draupadi, devoted to her husbands, was very worried about the food (to be provided for the sages). After much anxious thought, when she realized there was no way to prepare a feast, she silently prayed to Krishna, the slayer of Kansa. The princess said, ‘Krishna, O Krishna, mighty-armed one, O son of Devaki, whose strength is limitless, O Vasudeva, O lord of the Universe, who removes the challenges faced by your devotees, you are the essence, the creator, and the destroyer of the Universe. You, O lord, are boundless and the savior of the distressed. You preserve the Universe and all living beings. You are the highest of the high and the source of the mental perceptions Akuli and Chiti!88 O Supreme and Infinite Being, O giver of all good, be the refuge of the helpless. O Primordial Being, beyond the understanding of the soul or mind, you are the ruler of all and the lord of Brahma. I seek your protection. O god, you are always kind to those who take shelter in you. Please show me your kindness. O you with a complexion as dark as blue lotus leaves, with eyes red like the petals of a lily, and dressed in yellow robes, with the brilliant Kaustubha gem on your chest, you are the beginning and the end of creation, and the great refuge for all. You are the supreme light and essence of the Universe! Your face is turned towards every direction. They call you the Supreme Germ and the keeper of all treasures. Under your protection, O lord of the gods, all evils lose their fear. Just as you protected me before from Dussasana, please rescue me from this trouble now.”
Vaisampayana continued, “The great and sovereign God, and Lord of the earth, of mysterious movements, the lord Kesava who is ever kind to the dependents, thou adored by Krishna, and perceiving her difficulty, instantly repaired to that place leaving the bed of Rukmini who was sleeping by his side. Beholding Vasudeva, Draupadi bowed down to him in great joy and informed him of the arrival of the Munis and every other thing. And having heard everything Krishna said unto her, ‘I am very much afflicted with hunger, do thou give me some food without delay, and then thou mayst go about thy work.’ At these words of Kesava, Krishna became confused, and replied unto him, saying, ‘The sun-given vessel remains full till I finish my meal. But as I have already taken my meal today, there is no food in it now. Then that lotus-eyed and adorable being said unto Krishna, ‘This is no time for jest, O Krishna.—I am much distressed with hunger, go thou quickly to fetch the vessel and show it to me.’ When Kesava, that ornament of the Yadu’s race, had the vessel brought unto him,—with such persistence, he looked into it and saw a particle of rice and vegetable sticking at its rim. And swallowing it he said unto her, ‘May it please the god Hari, the soul of the Universe, and may that god who partaketh at sacrifices, be satiated with this.’ Then the long-armed Krishna, that soother of miseries, said unto Bhimasena, ‘Do thou speedily invite the Munis to dinner. Then, O good king, the celebrated Bhimasena quickly went to invite all those Munis, Durvasa and others, who had gone to the nearest stream of transparent and cool water to perform their ablutions. Meanwhile, these ascetics, having plunged into the river, were rubbing their bodies and observing that they all felt their stomachs to be full. And coming out of the stream, they began to stare at one another. And turning towards Durvasa, all those ascetics observed, ‘Having bade the king make our meals ready, we have come hither for a bath. But how, O regenerate Rishi, can we eat anything now, for our stomachs seem to be full to the throat. The repast hath been uselessly prepared for us. What is the best thing to be done now?’ Durvasa replied, ‘By spoiling the repast, we have done a great wrong to that royal sage, king Yudhishthira. Would not the Pandavas destroy us by looking down upon us with angry eyes? I know the royal sage Yudhishthira to be possessed of great ascetic power. Ye Brahmanas, I am afraid of men that are devoted to Hari. The high-souled Pandavas are all religious men, learned, war-like, diligent in ascetic austerities and religious observances, devoted to Vasudeva, and always observant of rules of good conduct. If provoked, they can consume us with their wrath as fire doth a bale of cotton. Therefore, ye disciples, do ye all run away quickly without seeing them (again)!”
Vaisampayana continued, “The great and sovereign God, the Lord of the earth, the mysterious lord Kesava, who is always kind to those who depend on him, admired by Krishna, saw her distress and immediately went to that place, leaving Rukmini, who was sleeping beside him. When Draupadi saw Vasudeva, she joyfully bowed down to him and informed him about the arrival of the Munis and everything else. After hearing all of this, Krishna said to her, ‘I am really suffering from hunger, please give me some food right away, then you can continue with your work.’ At these words from Kesava, Krishna became confused and replied, ‘The vessel given by the sun stays full until I've finished my meal. But since I already ate today, there's nothing left in it now.’ The lotus-eyed and beloved Krishna then said to him, ‘This isn’t a time for jokes, O Krishna. I am very distressed by hunger; quickly go fetch the vessel and show it to me.’ When Kesava, the pride of the Yadu clan, had the vessel brought to him, he looked inside and saw a bit of rice and vegetables stuck at the rim. After swallowing it, he said, ‘May it please God Hari, the soul of the Universe, and may that deity who partakes in sacrifices be satisfied with this.’ Then the long-armed Krishna, the reliever of miseries, said to Bhimasena, ‘Quickly invite the Munis to dinner.’ So, the renowned Bhimasena quickly went to invite all those Munis, including Durvasa and others, who had gone to the nearby stream of clear, cool water to bathe. Meanwhile, as these ascetics immersed themselves in the river, they were rubbing their bodies and realized that they felt full. When they came out of the water, they started looking at each other. Turning to Durvasa, they said, ‘Having asked the king to prepare our meals, we’ve come here for a bath. But how, O revered Rishi, can we eat anything now when our stomachs feel full to the throat? The meal has been prepared for us in vain. What should we do now?’ Durvasa replied, ‘By wasting the meal, we have wronged that royal sage, King Yudhishthira. Wouldn't the Pandavas hold us in contempt and destroy us with their angry glares? I know King Yudhishthira is a powerful ascetic. I fear those devoted to Hari. The high-minded Pandavas are all righteous, knowledgeable, skilled in battle, dedicated to ascetic practices and religious duties, devoted to Vasudeva, and always uphold good conduct. If angered, they could consume us in their rage like fire does a pile of cotton. Therefore, my disciples, you should all run away quickly without seeing them again!”
Vaisampayana continued, “All those Brahmanas, thus advised by their ascetic preceptor, became greatly afraid of the Pandavas and fled away in all directions. Then Bhimasena not beholding those excellent Munis in the celestial river, made a search after them here and there at all the landing places. And learning from the ascetics of those places that they had run away, he came back and informed Yudhishthira of what had happened. Then all the Pandavas of subdued senses, expecting them to come, remained awaiting their arrival for some time. And Yudhishthira said, ‘Coming dead of night the Rishis will deceive us. Oh how, can we escape from this difficulty created by the facts?’ Seeing them absorbed in such reflections and breathing long deep sighs at frequent intervals, the illustrious Krishna suddenly appeared to them and addressed them these words: ‘Knowing, ye sons of Pritha, your danger from that wrathful Rishi, I was implored by Draupadi to come, and (therefore) have I come here speedily. But now ye have not the least fear from the Rishi Durvasa. Afraid of your ascetic powers, he hath made himself scarce ere this. Virtuous men never suffer. I now ask your permission to let me return home. May you always be prosperous!’”
Vaisampayana continued, “All those Brahmins, advised by their ascetic teacher, became very scared of the Pandavas and ran away in all directions. Then Bhimasena, not seeing those great sages at the celestial river, searched for them everywhere at all the landing spots. After finding out from the ascetics there that they had escaped, he returned and informed Yudhishthira about what had happened. The Pandavas, who had control over their senses, waited for a while, expecting them to arrive. Yudhishthira said, ‘If the sages come at dead of night, they could trick us. How will we get out of this predicament caused by the circumstances?’ As they were lost in such thoughts, sighing deeply at times, the illustrious Krishna suddenly appeared to them and said, ‘Knowing, O sons of Pritha, about your danger from that angry sage, Draupadi urged me to come, and that’s why I have hurried here. But now you have nothing to fear from Rishi Durvasa. He’s avoiding you because he’s scared of your ascetic powers. Virtuous people never suffer. I now ask for your permission to return home. May you always prosper!’”
Vaisampayana continued, “Hearing Kesava’s words, the sons of Pritha, with Draupadi, became easy in mind. And cured of their fever (of anxiety), they said unto him, ‘As persons drowning in the wide ocean safely reach the shore by means of a boat, so have we, by thy aid, O lord Govinda, escaped from this inextricable difficulty. Do thou now depart in peace, and may prosperity be thine.’ Thus dismissed, he repaired to his capital and the Pandavas too, O blessed lord, wandering from forest to forest passed their days merrily with Draupadi. Thus, O king, have I related to thee the story which thou askedest me to repeat. And it was thus that the machinations of the wicked sons of Dhritarashtra about the Pandavas in the forest, were frustrated.”
Vaisampayana continued, “After hearing Kesava’s words, the sons of Pritha, along with Draupadi, felt relieved. Free from their anxiety, they said to him, ‘Just as people drowning in the vast ocean find safety on the shore with the help of a boat, we have escaped this overwhelming situation thanks to you, O Lord Govinda. Please depart in peace, and may prosperity be yours.’ With that, he returned to his capital, while the Pandavas, O blessed lord, wandered from forest to forest, spending their days joyfully with Draupadi. Thus, O king, I have shared with you the story you requested. And this is how the wicked plans of the sons of Dhritarashtra against the Pandavas in the forest were thwarted.”
SECTION CCLXII
Vaisampayana said, “These great warriors of the race of Bharata sojourned like immortals in the great forest of Kamyaka, employed in hunting and pleased with the sight of numerous wild tracts of country and wide reaches of woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra and the terror of his enemies, dwelt there for some time. And one day those valiant men, the conquerors of their foes, went about in all directions in search of game for feeding the Brahmanas in their company, leaving Draupadi alone at the hermitage, with the permission of the great ascetic Trinavindu, resplendent with ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was, with a view to matrimony, proceeding to the kingdom of Salwa, dressed in his best royal apparel and accompanied by numerous princes. And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi, the beloved and celebrated wife of the Pandavas, standing at the threshold of the hermitage. And she looked grand in the superb beauty of her form, and seemed to shed a lustre on the woodland around, like lightning illuminating masses of dark clouds. And they who saw her asked themselves, ‘Is this an Apsara, or a daughter of the gods, or a celestial phantom?’ And with this thought, their hands also joined together. They stood gazing on the perfect and faultless beauty of her form. And Jayadratha, the king of Sindhu, and the son of Vriddhakshatra, struck with amazement at the sight of that lady of faultless beauty, was seized with an evil intention. And inflamed with desire, he said to the prince named Kotika, ‘Whose is this lady of faultless form? Is she of the human kind? I have no need to marry if I can secure this exquisitely beautiful creature. Taking her with me, I shall go back to my abode, Oh sir, and enquire who she is and whence she has come and why also that delicate being hath come into this forest beset with thorns. Will this ornament of womankind, this slender-waisted lady of so much beauty, endued with handsome teeth and large eyes, accept me as her lord? I shall certainly regard myself successful, if I obtain the hand of this excellent lady. Go, Kotika, and enquire who her husband may be.’ Thus asked, Kotika, wearing a kundala, jumped out of his chariot and came near her, as a jackal approacheth a tigress, and spake unto her these words.’”
Vaisampayana said, “These great warriors from the Bharata clan lived in the vast Kamyaka forest, enjoying their time hunting and admiring the beautiful wild landscapes and expansive woodlands, bursting with seasonal flowers. The sons of Pandu, each resembling Indra and feared by their enemies, stayed there for a while. One day, those brave men, who had conquered their foes, set out in different directions to hunt game for the Brahmanas with them, leaving Draupadi alone at the hermitage, with the permission of the mighty ascetic Trinavindu, who shone with ascetic glory, and their spiritual guide Dhaumya. Meanwhile, the renowned king of Sindhu, son of Vriddhakshatra, was heading to the kingdom of Salwa for marriage, dressed in his finest royal attire and accompanied by many princes. He stopped in the Kamyaka woods. In that secluded spot, he spotted the beautiful Draupadi, the beloved and renowned wife of the Pandavas, standing at the hermitage entrance. She looked stunning in her perfect form, casting a glow over the surrounding woods, like lightning brightening dark clouds. Those who saw her wondered, ‘Is she an Apsara, a daughter of the gods, or a celestial illusion?’ With this thought, their hands came together. They stood entranced by her flawless beauty. Jayadratha, the king of Sindhu and son of Vriddhakshatra, struck by awe at the sight of that exquisite lady, was overcome with desire. Filled with longing, he said to the prince named Kotika, ‘Who does this flawless lady belong to? Is she human? I don’t need to marry if I can take this incredibly beautiful being with me. I will return home with her and find out who she is, where she came from, and why this delicate creature is here in this thorny forest. Will this ornament of womanhood, this slender-waisted beauty with lovely teeth and big eyes, accept me as her husband? I will consider myself successful if I can win the hand of this outstanding lady. Go, Kotika, and find out who her husband is.’ Following this request, Kotika, wearing an earring, jumped out of his chariot and approached her, like a jackal approaching a tigress, and spoke these words.”
SECTION CCLXIII
Kotika said, “Excellent lady, who art thou that standest alone, leaning on a branch of the Kadamva tree at this hermitage and looking grand like a flame of fire blazing at night time, and fanned by the wind? Exquisitely beautiful as thou art, how is it that thou feelest not any fear in these forests? Methinks thou art a goddess, or a Yakshi, or a Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of Soma, or of Kuvera, who, having assumed a human form, wanderest in these forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri, or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are, nor do we know who protects thee here! Respectfully do we ask thee, good lady, who is thy powerful father, and, O, do tell us truly the names of thy husband, thy relatives, and thy race, and tell us also what thou dost here. As for us, I am king Suratha’s son whom people know by the name of Kotika, and that man with eyes large as the petals of the lotus, sitting on a chariot of gold, like the sacrificial fire on the altar, is the warrior known by the name of Kshemankara, king of Trigarta. And behind him is the famous son of the king of Pulinda, who is even now gazing on thee. Armed with a mighty bow and endued with large eyes, and decorated with floral wreaths, he always liveth on the breasts of mountains. The dark and handsome young man, the scourge of his enemies, standing at the edge of that tank, is the son of Suvala of the race of Ikshwaku. And if, O excellent lady, thou hast ever heard the name of Jayadratha, the king of Sauviras, even he is there at the head of six thousand chariots, with horses and elephants and infantry, and followed by twelve Sauvira princes as his standard-bearers, named Angaraka, Kunjara, Guptaka, Satrunjaya, Srinjaya, Suprabiddha, Prabhankara, Bhramara, Ravi, Sura, Pratapa and Kuhana, all mounted on chariots drawn by chestnut horses and every one of them looking like the fire on the sacrificial altar. The brothers also of the king, viz., the powerful Valahaka, Anika, Vidarana and others, are among his followers. These strong-limbed and noble youths are the flowers of the Sauvira chivalry. The king is journeying in the company of these his friends, like Indra surrounded by the Maruts. O fine-haired lady, do tell us that are unacquainted (with these matters), whose wife and whose daughter thou art.”
Kotika said, “Wonderful lady, who are you standing alone, leaning on a branch of the Kadamva tree at this hermitage and looking majestic like a flame blazing at night, fanned by the wind? As exquisitely beautiful as you are, how can you feel no fear in these forests? I think you might be a goddess, or a Yakshi, or a Danavi, or a stunning Apsara, or the wife of a Daitya, or a daughter of the Naga king, or a Rakshasi, or the wife of Varuna, Yama, Soma, or Kuvera, who has taken on a human form to wander through these woods. Or, have you come from the abodes of Dhatri, Vidhatri, Savitri, Vibhu, or Sakra? You don’t ask us who we are, and we don’t know who is protecting you here! We respectfully ask you, good lady, who is your powerful father? Please tell us honestly the names of your husband, your relatives, and your lineage, and also what you are doing here. As for us, I am the son of King Suratha, known by the name of Kotika, and that man with eyes like lotus petals, sitting on a golden chariot, like a sacrificial fire on the altar, is the warrior known as Kshemankara, king of Trigarta. Behind him is the famous son of the king of Pulinda, who is currently looking at you. Armed with a mighty bow, endowed with large eyes, and adorned with garlands of flowers, he always dwells in the mountains. The dark and handsome young man, the bane of his enemies, standing at the edge of that tank, is the son of Suvala from the Ikshwaku lineage. And if, oh excellent lady, you have ever heard of Jayadratha, the king of Sauviras, he is there at the head of six thousand chariots, accompanied by horses, elephants, and infantry, followed by twelve Sauvira princes as his standard-bearers, named Angaraka, Kunjara, Guptaka, Satrunjaya, Srinjaya, Suprabiddha, Prabhankara, Bhramara, Ravi, Sura, Pratapa, and Kuhana, all mounted on chariots drawn by chestnut horses and all looking like the fire on the sacrificial altar. The king's brothers, the powerful Valahaka, Anika, Vidarana, and others, are among his followers. These strong and noble youths are the elite of the Sauvira chivalry. The king is traveling with these friends, just like Indra surrounded by the Maruts. Oh lovely-haired lady, please tell us who you are, as we are unfamiliar with these matters.”
SECTION CCLXIV
Vaisampayana continued, “The princess Draupadi, thus questioned by that ornament of Sivi’s race, moved her eyes gently, and letting go her hold of the Kadamva blanch and arranging her silken apparel she said, I am aware, O prince, that it is not proper for a person like me to address you thus, but as there is not another man or woman here to speak with thee and as I am alone here just now, let me, therefore, speak. Know, worthy sir, that being alone in this forest here, I should not speak unto thee, remembering the usages of my sex. I have learned, O Saivya, that thou art Suratha’s son, whom people know by the name of Kotika. Therefore, on my part, I shall now tell thee of my relations and renowned race. I am the daughter of king Drupada, and people know me by the name of Krishna, and I have accepted as my husbands, five persons of whom you may have heard while they were living at Kahandavaprastha. Those noble persons, viz., Yudhishthira, Bhimasena, Arjuna, and the two sons of Madri, leaving me here and having assigned unto themselves the four points of the horizon, have gone out on a hunting excursion. The king hath gone to the east, Bhimasena towards the south, Arjuna to the west, and the twin brothers towards the north! Therefore, do ye now alight and dismiss your carriages so that ye may depart after receiving a due welcome from them. The high-souled son of Dharma is fond of guests and will surely be delighted to see you!’ Having addressed Saivya’s son in this way, the daughter of Drupada, with face beautiful as the moon, remembering well her husband’s character for hospitality, entered her spacious cottage.”
Vaisampayana continued, “The princess Draupadi, questioned by that admirable figure from Sivi’s lineage, gently moved her eyes, released her grip on the Kadamva tree, and adjusting her silken clothes, said, 'I know, O prince, that it’s not appropriate for someone like me to talk to you this way, but since there’s no one else here to speak with you and I’m alone at the moment, let me say what’s on my mind. Know this, esteemed sir, being alone in this forest, I would usually not speak to you, considering the customs of my gender. I've learned, O Saivya, that you are Suratha’s son, who is known as Kotika. So, I’ll now tell you about my family and esteemed lineage. I am the daughter of King Drupada, and people call me Krishna. I have five husbands, whom you may have heard of while they lived in Kahandavaprastha. Those noble men—Yudhishthira, Bhimasena, Arjuna, and the two sons of Madri—have left me here to venture out for a hunt after taking on the four directions. The king has gone east, Bhimasena south, Arjuna west, and the twin brothers north! So please, step down and leave your chariots so you can receive a proper welcome from them. The noble son of Dharma appreciates guests and will surely be happy to see you!' After saying this to Saivya’s son, the wonderfully beautiful daughter of Drupada, recalling her husband’s reputation for hospitality, entered her spacious cottage.”
SECTION CCLXV
Vaisampayana said, “O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna. And hearing Kotikakhya’s words, Jayadratha said to that scion of the race of Sivi, ‘Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind. Why therefore, hast thou returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys. I having looked at her, she has captivated my heart. Do tell me, O Saivya, if that excellent lady is of the human kind.’ Kotika replied, ‘This lady is the famous princess Krishna, the daughter of Drupada, and the celebrated wife of the five sons of Pandu. She is the much esteemed and beloved and chaste wife of the sons of Pritha. Taking her with thee, do thou proceed towards Sauvira!’”
Vaisampayana said, “O Bharata, Kotikakhya told the waiting princes everything that happened between him and Krishna. Hearing Kotikakhya’s words, Jayadratha said to that descendant of the Sivi family, ‘Since I’ve only listened to her words, my heart has been drawn to that jewel among women. Why then, have you returned here empty-handed? I swear to you, O mighty one, that after seeing her, other women seem like mere monkeys to me. Having looked at her, she has won my heart. Please tell me, O Saivya, if that extraordinary lady is truly human.’ Kotika replied, ‘This lady is the renowned princess Krishna, the daughter of Drupada, and the famous wife of the five sons of Pandu. She is the much-admired and beloved chaste wife of the sons of Pritha. Take her with you and head towards Sauvira!’”
Vaisampayana continued, ‘Thus addressed, the evil-minded Jayadratha, the king of Sindhu, Sauvira and other countries, said, ‘I must see Draupadi.’ And with six other men he entered that solitary hermitage, like a wolf entering the den of a lion. And he said unto Krishna, ‘Hail to thee, excellent lady! Are thy husbands well and those, besides, whose prosperity thou always wishest.’ Draupadi replied, ‘Kunti’s son king Yudhishthira of the race of Kuru, his brothers, myself, and all those of whom thou hast enquired of, are well. Is everything right with thy kingdom, thy government, exchequer, and thy army? Art thou, as sole ruler, governing with justice the rich countries of Saivya, Sivi, Sindhu and others that thou hast brought under thy sway? Do thou, O prince, accept this water for washing thy feet. Do thou also take this seat. I offer thee fifty animals for thy train’s breakfast. Besides these, Yudhishthira himself, the son of Kunti, will give thee porcine deer and Nanku deer, and does, and antelopes, and Sarabhas, and rabbits, and Ruru deer, and bears, and Samvara deer and gayals and many other animals, besides wild boars and buffaloes and other animals of the quadruped tribe.’ Hearing this Jayadratha replied, saying, ‘All is well with me. By offering to provide our breakfast, thou hast in a manner actually done it. Come now and ride my chariot and be completely happy. For it becomes not thee to have any regard for the miserable sons of Pritha who are living in the woods, whose energies have been paralysed, whose kingdom hath been snatched and whose fortunes are at the lowest ebb. A woman of sense like thee doth not attach herself to a husband that is poor. She should follow her lord when he is in prosperity but abandon him when in adversity. The sons of Pandu have for ever fallen away from their high state, and have lost their kingdom for all time to come. Thou hast no need, therefore, to partake of their misery from any regard for them. Therefore, O thou of beautiful hips, forsaking the sons of Pandu, be happy by becoming my wife, and share thou with me the kingdoms of Sindhu and Sauvira.’”
Vaisampayana continued, “After hearing this, the wicked Jayadratha, the king of Sindhu, Sauvira, and other regions, said, ‘I must see Draupadi.’ He entered that secluded hermitage with six other men, like a wolf entering a lion's den. He addressed Krishna, ‘Greetings to you, great lady! Are your husbands doing well, along with those whose success you always wish for?’ Draupadi replied, ‘Kunti’s son, King Yudhishthira of the Kuru clan, his brothers, myself, and everyone you’ve asked about, are well. Is everything alright with your kingdom, your governance, treasury, and your army? Are you, as the sole ruler, managing the prosperous lands of Saivya, Sivi, Sindhu, and others that you’ve conquered? Please accept this water to wash your feet. You may also take this seat. I offer you fifty animals for your party’s breakfast. In addition, Yudhishthira himself, the son of Kunti, will provide you with wild pigs, Nanku deer, does, antelopes, Sarabhas, rabbits, Ruru deer, bears, Samvara deer, gayals, and many other animals, along with wild boars and buffaloes and other quadrupeds.’ Hearing this, Jayadratha replied, ‘I’m doing well. By offering to provide our breakfast, you’ve essentially done it. Come now, ride my chariot and be completely happy. You shouldn’t care for the unfortunate sons of Pritha who are living in the woods, their strength paralyzed, their kingdom taken, and their fortunes at rock bottom. A sensible woman like you doesn’t stay attached to a poor husband. She should follow her lord when he’s thriving but leave him in tough times. The sons of Pandu have permanently lost their high status and their kingdom. Therefore, you don’t need to share in their misery out of any loyalty to them. So, beautiful lady, forsaking the sons of Pandu, be happy by becoming my wife and share the kingdoms of Sindhu and Sauvira with me.’”
Vaisampayana continued, “Hearing these frightful words of the king of Sindhu, Krishna retired from that place, her face furrowed into a frown owing to the contraction of her eye-brows. But disregarding his words from supreme contempt, the slender-waisted Krishna reproving said unto the king of Sindhu, ‘Speak not thus again! Art thou not ashamed? Be on thy guard!’ And that lady of irreproachable character anxiously expecting the return of her husband, began, with long speeches, to beguile him completely.”
Vaisampayana continued, “After hearing those terrifying words from the king of Sindhu, Krishna stepped away from that spot, her face creased into a frown because of her furrowed brows. But, showing her utmost scorn for his words, the slender-waisted Krishna firmly said to the king of Sindhu, ‘Don’t speak like that again! Aren’t you embarrassed? Watch yourself!’ And that woman of impeccable character, anxiously waiting for her husband’s return, started to charm him completely with long talks.”
SECTION CCLXVI
Vaisampayana said, “The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger. And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, ‘Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors, each like unto Indra himself, and who are all devoted to their duties and who never waver in fight with even hosts of Yakshas and Rakshasas? O Sauvira, good men never speak ill of learned persons devoted to austerities and endued with learning, no matter whether they live in the wilderness or in houses. It is only wretches that are mean as thou who do so. Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet. In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples. Out of childish folly thou art kicking up into wakefulness the powerful lion lying asleep, in order to pluck the hair from off his face! Thou shalt, however, have to run away when thou seest Bhimasena in wrath! Thy courting a combat with the furious Jishnu may be likened to thy kicking up a mighty, terrible, full-grown and furious lion asleep in a mountain cave. The encounter thou speakest of with those two excellent youths—the younger Pandavas—is like unto the act of a fool that wantonly trampleth on the tails of two venomous black cobras with bifurcated tongues. The bamboo, the reed, and the plantain bear fruit only to perish and not to grow in size any further. Like also the crab that conceiveth for her own destruction, thou wilt lay hands upon me who am protected by these mighty heroes!’
Vaisampayana said, “Drupada’s daughter, though naturally beautiful, was flushed with anger. With fiery eyes and furrowed brows, she rebuked the king of the Suviras, saying, ‘Aren’t you ashamed, you fool, to use such insulting words about those renowned and fearsome warriors, each one as powerful as Indra himself, who are dedicated to their duties and never falter even against armies of Yakshas and Rakshasas? O Sauvira, good people never speak poorly of wise individuals committed to austerities and endowed with knowledge, whether they live in the wild or in homes. Only wretches as low as you do that. I believe there’s no one in this gathering of Kshatriyas who can grab your hand to save you from the pit you’re digging for yourself. By hoping to conquer King Yudhishthira the just, you’re really trying to separate, stick in hand, a leader from a herd roaming the Himalayan valleys, a leader as massive as a mountain with the sweat running down its battered temples. Out of childish folly, you’re waking a mighty lion that’s asleep just to tug at its mane! But you’ll have to flee when you see Bhimasena in a rage! Trying to fight the furious Jishnu is like poking a huge, angry, full-grown lion sleeping in a cave. The encounter you speak of with those two excellent young men—the younger Pandavas—is like a fool mindlessly trampling on the tails of two venomous black cobras with forked tongues. The bamboo, the reed, and the plantain bear fruit only to die and not to grow any larger. Just like the crab that brings about its own destruction, you will try to attack me, who is protected by these powerful heroes!’”
Jayadratha replied, ‘I know all this, O Krishna, and I am well aware of the prowess of those princes. But thou canst not frighten us now with these threats. We, too, O Krishna, belong by birth to the seventeen high clans, and are endowed with the six royal qualities.89 We, therefore, look down upon the Pandavas as inferior men! Therefore, do thou, O daughter of Drupada, ride this elephant or this chariot quickly, for thou canst not baffle us with thy words alone; or, speaking less boastfully, seek thou the mercy of the king of the Sauviras!’
Jayadratha replied, “I know all this, O Krishna, and I’m well aware of the abilities of those princes. But you can’t scare us with these threats now. We, too, O Krishna, are born into the seventeen noble families, and we have the six royal virtues. So, we look down on the Pandavas as lesser people! Therefore, you, O daughter of Drupada, should ride this elephant or this chariot quickly, because your words alone won’t stop us; or, to put it more modestly, seek the mercy of the king of the Sauviras!”
Draupadi replied, “Though I am so powerful, why doth the king of Sauvira yet consider me so powerless. Well-known as I am, I cannot, from fear of violence, demean myself before that prince. Even Indra himself cannot abduct her for whose protection Krishna and Arjuna would together follow, riding in the same chariot. What shall I say, therefore, of a weak human being. When Kiriti, that slayer of foes, riding on his car, will, on my account, enter thy ranks, striking terror into every heart, he will consume everything around like fire consuming a stack of dry grass in summer. The warring princes of the Andhaka and the Vrishni races, with Janardana at their head, and the mighty bowmen of the Kaikeya tribe, will all follow in my wake with great ardour. The terrible arrows of Dhananjaya, shot from the string of the Gandiva and propelled by his arms fly with great force through the air, roaring like the very clouds. And when thou wilt behold Arjuna shooting from the Gandiva a thick mass of mighty arrows like unto a flight of locusts, then wilt thou repent of thine own folly! Bethink thyself of what thou wilt feel when that warrior armed with the Gandiva, blowing his conch-shell and with gloves reverberating with the strokes of his bowstring will again and again pierce thy breast with his shafts. And when Bhima will advance towards thee, mace in hand and the two sons of Madri range in all directions, vomiting forth the venom of their wrath, thou wilt then experience pangs of keen regret that will last for ever. As I have never been false to my worthy lords even in thought, so by that merit shall I now have the pleasure of beholding thee vanquished and dragged by the sons of Pritha. Thou canst not, cruel as thou art, frighten me by seizing me with violence, for as soon as those Kuru warriors will espy me they will bring me back to the woods of Kamyaka.’”
Draupadi replied, “Even though I am powerful, why does the king of Sauvira still see me as powerless? I am well-known, but I can't lower myself before that prince out of fear of violence. Even Indra himself wouldn't dare abduct someone when Krishna and Arjuna would come together, sharing the same chariot for her protection. So what can I say about a weak human being? When Kiriti, the enemy-slayer, rides into your ranks on my behalf, striking fear into hearts, he will consume everything around him like a fire devouring dry grass in summer. The warring princes of the Andhaka and Vrishni clans, led by Janardana, along with the powerful bowmen from the Kaikeya tribe, will all follow me with great enthusiasm. The deadly arrows of Dhananjaya, shot from the Gandiva and propelled by his strength, fly through the air with a roar like thunder. And when you see Arjuna shooting a dense swarm of powerful arrows from the Gandiva, like a cloud of locusts, you will regret your own foolishness! Just imagine how you'll feel when that warrior armed with the Gandiva, blowing his conch and with the rhythm of his bowstring echoing, keeps striking you with his arrows. And when Bhima approaches you, mace in hand, and the two sons of Madri move in every direction, filled with fierce anger, you will suffer deep regret that lingers forever. Since I have never been false to my noble lords even in thought, I will now take pleasure in seeing you defeated and dragged by the sons of Pritha. You cannot scare me with violence, no matter how cruel you are, because as soon as those Kuru warriors see me, they'll bring me back to the Kamyaka woods.”
Vaisampayana continued, “Then that lady of large eyes, beholding them ready to lay violent hands on her, rebuked them and said, ‘Defile me not by your touch!’ And in a great alarm she then called upon her spiritual adviser, Dhaumya. Jayadratha, however, seized her by her upper garment, but she pushed him with great vigour. And pushed by the lady, that sinful wretch fell upon the ground like a tree severed from its roots. Seized, however, once more by him with great violence, she began to pant for breath. And dragged by the wretch, Krishna at last ascended his chariot having worshipped Dhaumya’s feet. And Dhaumya then addressed Jayadratha and said, ‘Do thou, O Jayadratha, observe the ancient custom of the Kshatriyas. Thou canst not carry her off without having vanquished those great warriors. Without doubt, thou shalt reap the painful fruits of this thy despicable act, when thou encounterest the heroic sons of Pandu with Yudhishthira the just at their head!’”
Vaisampayana continued, “Then that woman with large eyes, seeing them about to attack her, scolded them and said, ‘Don’t touch me!’ In a panic, she called out to her spiritual guide, Dhaumya. Jayadratha, however, grabbed her by her upper garment, but she pushed him away with great force. Pushed by her, that sinful wretch fell to the ground like a tree torn from its roots. But once again seized by him with great violence, she started to breathe heavily. And dragged by the wretch, Krishna finally mounted his chariot after paying reverence to Dhaumya’s feet. Dhaumya then spoke to Jayadratha and said, ‘You, Jayadratha, need to follow the ancient traditions of the Kshatriyas. You cannot take her away without defeating those great warriors. Surely, you will face the painful consequences of this despicable act when you confront the heroic sons of Pandu, led by the righteous Yudhishthira!’”
Vaisampayana continued, “Having said these words Dhaumya, entering into the midst of Jayadratha’s infantry, began to follow that renowned princess who was thus being carried away by the ravisher.”
Vaisampayana continued, “After saying this, Dhaumya, moving into the middle of Jayadratha’s troops, started to pursue the famous princess who was being taken away by the abductor.”
SECTION CCLXVII
Vaisampayana said, “Meanwhile those foremost of bowmen on the face of the earth, having wandered separately and ranged in all directions, and having slain plenty of deer and buffaloes, at length met together. And observing that great forest, which was crowded with hosts of deer and wild beasts, resounding with the shrill cries of birds, and hearing the shrieks and yells of the denizens of the wilderness. Yudhishthira said unto his brothers. ‘These birds and wild beasts, flying towards that direction which is illuminated by the sun, are uttering dissonant cries and displaying an intense excitement. All this only shows that this mighty forest hath been invaded by hostile intruders. Without a moment’s delay let us give up the chase. We have no more need of game. My heart aches and seems to burn! The soul in my body, over-powering the intellect, seems ready to fly out. As a lake rid by Garuda of the mighty snake that dwells in it, as a pot drained of its contents by thirsty men, as a kingdom reft of king and prosperity, even so doth the forest of Kamyaka seem to me.’ Thus addressed, those heroic warriors drove towards their abode, on great cars of handsome make and drawn by steeds of the Saindharva breed exceedingly fleet and possessed of the speed of the hurricane. And on their way back, they beheld a jackal yelling hideously on the wayside towards their left. And king Yudhishthira, regarding it attentively, said unto Bhima and Dhananjaya, ‘This jackal that belongs to a very inferior species of animals, speaking to our left, speaketh a language which plainly indicates that the sinful Kurus, disregarding us, have commenced to oppress us by resorting to violence.’ After the sons of Pandu had given up the chase and said these words, they entered the grove which contained their hermitage. And there they found their beloved one’s maid, the girl Dhatreyika, sobbing and weeping. And Indrasena then quickly alighting from the chariot and advancing with hasty steps towards her, questioned her, O king, in great distress of mind, saying, ‘What makes thee weep thus, lying on the ground, and why is thy face so woe-begone and colourless? I hope no cruel wretches have done any harm to the princess Draupadi possessed of incomparable beauty and large eyes and who is the second self of every one of those bulls of the Kuru race? So anxious hath been Dharma’s son that if the princess hath entered the bowels of the earth or hath soared to heaven or dived into the bottom of the ocean, he and his brothers will go thither in pursuit of her. Who could that fool be that would carry away that priceless jewel belonging to the mighty and ever-victorious sons of Pandu, those grinders of foes, and which is dear unto them as their own lives? I don’t know who the person could be that would think of carrying away that princess who hath such powerful protectors and who is even like a walking embodiment of the hearts of the sons of Pandu? Piercing whose breasts will terrible shafts stick to the ground to-day? Do not weep for her, O timid girl, for know thou that Krishna will come back this very day, and the sons of Pritha, having slain their foes, will again be united with Yagnaseni!’ Thus addressed by him, Dhatreyika, wiping her beautiful face, replied unto Indrasena the charioteer, saying, ‘Disregarding the five Indra-like sons of Pandu, Jayadratha hath carried away Krishna by force. The track pursued by him hath not yet disappeared, for the broken branches of trees have not yet faded. Therefore, turn your cars and follow her quickly, for the princess cannot have gone far by this time! Ye warriors possessed of the prowess of Indra, putting on your costly bows of handsome make, and taking up your costly bows and quivers, speed ye in pursuit of her, lest overpowered by threats or violence and losing her sense and the colour of her cheeks, she yields herself up to an undeserving wight, even as one poureth forth, from the sacrificial ladle, the sanctified oblation on a heap of ashes. O, see that the clarified butter is not poured into an unigniting fire of paddy chaff; that a garland of flowers is not thrown away in a cemetery. O, take care that the Soma juice of a sacrifice is not licked up by a dog through the carelessness of the officiating priests! O, let not the lily be rudely torn by a jackal roaming for its prey in the impenetrable forest. O, let no inferior wight touch with his lips the bright and beautiful face of your wife, fair as the beams of the moon and adorned with the finest nose and the handsomest eyes, like a dog licking clarified butter kept in the sacrificial pot! Do ye speed in this track and let not time steal a march on you.’
Vaisampayana said, “Meanwhile, those top bowmen on the earth wandered separately in all directions, hunting plenty of deer and buffaloes, until they finally came together. Observing that vast forest, densely populated with deer and wild animals, filled with the loud calls of birds, and hearing the shrieks of creatures from the wilderness, Yudhishthira said to his brothers, ‘These birds and wild animals, flying towards the sunlit direction, are making discordant cries and showing intense agitation. This clearly indicates that this mighty forest has been invaded by hostile intruders. We should stop the chase immediately. We no longer need to hunt. My heart aches and feels like it’s on fire! The soul in my body, overpowering my mind, seems ready to escape. Just like a lake drained by Garuda of the mighty serpent that lives in it, or a pot emptied by thirsty men, or a kingdom stripped of its king and prosperity, that’s how I view the forest of Kamyaka.’ After he spoke, those heroic warriors headed back to their home, riding beautifully crafted chariots drawn by extremely swift steeds of the Saindharva breed, as fast as a hurricane. On their way back, they saw a jackal howling hideously on their left. King Yudhishthira, studying it closely, said to Bhima and Dhananjaya, ‘This jackal, belonging to a very low class of animals, is speaking from our left and its cries clearly indicate that the sinful Kurus have begun to attack us, disregarding us.’ After the Pandu brothers stopped hunting and said these words, they entered the grove where their hermitage was located. There, they found their beloved maid, Dhatreyika, sobbing and weeping. Indrasena quickly got down from the chariot and rushed towards her, asking in deep distress, ‘Why are you lying on the ground crying, and why does your face look so pale and sorrowful? Please tell me, no cruel wretches haven’t harmed the princess Draupadi, who is extraordinarily beautiful and has large eyes, and who is like a second self to each of the mighty Kuru brothers? Dharma’s son is so anxious that if the princess has gone underground or flown to heaven or plunged into the depths of the ocean, he and his brothers will pursue her there. Who could be foolish enough to take away that priceless gem belonging to the mighty and ever-victorious sons of Pandu, those slayers of enemies, and who cherish her as their own lives? I can’t understand who would even think of carrying off a princess who has such powerful protectors, who truly embodies the essence of the sons of Pandu? Whose heart would those deadly arrows strike today? Don’t weep for her, timid girl; know that Krishna will return today, and the sons of Pritha, having vanquished their foes, will reunite with Yagnaseni!’ After he spoke, Dhatreyika wiped her beautiful face and replied to Indrasena the charioteer, ‘Ignoring the five Indra-like sons of Pandu, Jayadratha has abducted Krishna. His tracks are still visible; the broken branches of trees haven’t faded yet. So, turn your chariots and follow her quickly; the princess can’t have gone far! You warriors, strong as Indra, take up your beautiful bows and quivers, and hurry in pursuit of her, lest she, overwhelmed by threats or violence, loses her senses and her color, giving in to an undeserving person, just as one pours a sacred offering onto a pile of ashes. Oh, make sure that the clarified butter isn’t poured into a fire made of paddy chaff; that a garland of flowers isn’t discarded in a cemetery. Oh, ensure that the Soma juice of a sacrifice isn’t lapped up by a dog due to the negligence of the priests! Let not the lily be cruelly torn by a jackal lurking in the dense forest. Oh, let no lowly person touch your wife’s beautiful face, as radiant as the moonlight and adorned with a delicate nose and exquisite eyes, like a dog licking clarified butter from the sacrificial pot! Pursue this path without delay and don’t let time slip away from you.’”
Yudhishthira said, ‘Retire, good woman, and control thy tongue. Speak not this way before us. Kings or princes, whoever are infatuated with the possession of power, are sure to come to grief!’”
Yudhishthira said, "Step back, kind woman, and watch what you say. Don’t speak like this in front of us. Kings or princes who are obsessed with power are bound to face trouble!"
Vaisampayana continued, “With these words, they departed, following the track pointed out to them, and frequently breathing deep sighs like the hissing of snakes, and twanging the strings of their large bows. And then they observed a cloud of dust raised by the hoofs of the steeds belonging to Jayadratha’s army. And they also saw Dhaumya in the midst of the ravisher’s infantry, exhorting Bhima to quicken his steps. Then those princes (the sons of Pandu) with hearts undepressed, bade him be of good cheer and said unto him, ‘Do thou return cheerfully!’—And then they rushed towards that host with great fury, like hawks swooping down on their prey. And possessed of the prowess of Indra, they had been filled with fury at the insult offered to Draupadi. But at sight of Jayadratha and of their beloved wife seated on his car, their fury knew no bounds. And those mighty bowmen, Bhima and Dhananjaya and the twin brothers and the king, called out Jayadratha to stop, upon which the enemy was so bewildered as to lose their knowledge of directions.”
Vaisampayana continued, “With those words, they left, following the path indicated to them, often letting out deep sighs like hissing snakes and twanging the strings of their large bows. Then they noticed a cloud of dust kicked up by the hooves of Jayadratha’s army. They also saw Dhaumya among the enemy troops, urging Bhima to pick up the pace. Then those princes (the sons of Pandu), undeterred, encouraged him and said, ‘Cheer up and come back to us!’—And then they surged toward that army with great intensity, like hawks diving down on their prey. Filled with the strength of Indra, they were consumed with anger at the insult to Draupadi. But when they saw Jayadratha and their beloved wife seated on his chariot, their rage reached new heights. The mighty archers, Bhima, Dhananjaya, the twin brothers, and the king, shouted for Jayadratha to stop, causing the enemy to become so bewildered that they lost their sense of direction.”
SECTION CCLXVIII
Vaisampayana said, “The hostile Kshatriyas, incensed at sight of Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, ‘Those five great warriors, O Krishna, that are coming, are I believe, thy husbands. As thou knowest the sons of Pandu well, do thou, O lady of beautiful tresses, describe them one by one to us, pointing out which of them rideth which car!’ Thus addressed, Draupadi replied, ‘Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors, for, now that my heroic husbands are come, not one of ye will be left alive in battle. However as thou art on the point of death and hast asked me, I will tell thee everything, this being consistent with the ordinance. Beholding king Yudhishthira the just with his younger brothers, I have not the slighest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,—he, O Sauvira chief, hath a correct knowledge of the morality of his own acts. Men that have attained success always walk in his train. With a complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make, that husband of mine is known among people by the name of Yudhishthira, the son of Dharma and the foremost of the Kuru race. That virtuous prince of men granteth life to even a foe that yields. Therefore, O fool, throwing down thy arms and joining thy hands, run to him for thy good, to seek his protection. And that other man whom thou seest with long arms and tall as the full-grown Sala tree, seated on his chariot, biting his lips, and contracting his forehead so as to bring the two eye-brows together, is he,—my husband Vrikodara! Steeds of the noblest breed, plump and strong, well-trained and endued with great might, draw the cars of that warrior! His achievements are superhuman. He is known, therefore, by the name of Bhima on earth. They that offend him are never suffered to live. He never forgetteth a foe. On some pretext or other he wrecketh his vengeance. Nor is he pacified even after he has wrecked a signal vengeance. And there, that foremost of bowmen, endued with intelligence and renown, with senses under complete control and reverence for the old—that brother and disciple of Yudhishthira—is my husband Dhananjaya! Virtue he never forsaketh, from lust or fear or anger! Nor doth he ever commit a deed that is cruel. Endued with the energy of fire and capable of withstanding every foe, that grinder of enemies is the son of Kunti. And that other youth, versed in every question of morality and profit, who ever dispelleth the fears of the affrighted, who is endued with high wisdom, who is considered as the handsomest person in the whole world and who is protected by all the sons of Pandu, being regarded by them as dearer to them than their own lives for his unflinching devotion to them, is my husband Nakula possessed of great prowess. Endued with high wisdom and having Sahadeva for his second, possessed of exceeding lightness of hand, he fighteth with the sword, making dexterous passes therewith. Thou, foolish man, shall witness today his performances on the field of battle, like unto those of Indra amid the ranks of Daityas! And that hero skilled in weapons and possessed of intelligence and wisdom, and intent on doing what is agreeable to the son of Dharma, that favourite and youngest born of the Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever wrathful there is not another man equal unto him in intelligence or in eloquence amid assemblies of the wise. Dearer to Kunti than her own soul, he is always mindful of the duties of Kshatriyas, and would much sooner rush into fire or sacrifice his own life than say anything that is opposed to religion and morals. When the sons of Pandu will have killed thy warriors in battle, then wilt thou behold thy army in the miserable plight of a ship on the sea wrecked with its freight of jewels on the back of a whale. Thus have I described unto thee the prowess of the sons of Pandu, disregarding whom in thy foolishness, thou hast acted so. If thou escapest unscathed from them, then, indeed thou wilt have obtained a new lease of life.’”
Vaisampayana said, “The hostile Kshatriyas, furious at the sight of Bhimasena and Arjuna, let out a loud shout in the forest. And the wicked king Jayadratha, seeing the banners of those mighty warriors from the Kuru clan, lost his nerve. He turned to the radiant Yagnaseni, who was seated on his chariot, and said, ‘Those five great fighters coming our way are, I believe, your husbands. Since you know the sons of Pandu so well, please tell us about each of them, pointing out who rides which chariot!’ In response, Draupadi said, ‘After committing such a violent act aimed at ending your life, what will it benefit you now, fool, to know the names of those great warriors? With my heroic husbands here, none of you will survive the battle. However, since you are on the verge of death and have asked me, I will tell you everything, as is proper. Seeing king Yudhishthira the just alongside his younger brothers, I have no anxiety or fear from you! That warrior who has two beautiful and resonant drums named Nanda and Upananda constantly played on top of his flagpole—he, O chief of the Sauvira, knows the morality of his actions well. Those who achieve success always follow him. With a complexion like pure gold, a prominent nose, large eyes, and a slender build, that husband of mine is known among people as Yudhishthira, the son of Dharma and the foremost of the Kuru line. That virtuous prince even grants life to a foe who surrenders. So, foolish one, drop your weapons and join your hands in surrender to him for your own good. And that other man you see, tall and with long arms like a fully grown Sala tree, seated on his chariot, biting his lips and frowning so his eyebrows meet, is my husband Vrikodara! His chariot is drawn by the finest, strong, well-trained horses, and his feats are beyond ordinary. Thus, he is known on earth as Bhima. Those who offend him do not live long. He never forgets a foe, and no matter the reason, he exacts his vengeance. He is not easily appeased, even after delivering a severe punishment. And there stands the foremost archer, wise and renowned, with his senses fully under control and respect for elders—my husband Dhananjaya! He never strays from virtue, no matter the lust, fear, or anger he faces! He never does anything cruel. With the power of fire, he can withstand any opponent; that destroyer of enemies is the son of Kunti. And that other young man, knowledgeable about all matters of morality and benefit, who calms the fears of the frightened and is known to be the handsomest in the world, is my husband Nakula, adored for his incredible strength. He fights skillfully with a sword, making precise strikes. You, foolish man, will witness his performance on the battlefield, resembling that of Indra among the Daityas! And that hero, skilled in weapons and wise, focused on pleasing the son of Dharma, is my husband Sahadeva, the youngest and favorite of the Pandavas! Brave, intelligent, wise, and always fierce, there is no one his equal in smarts or speaking among the wise. Dearer to Kunti than her own life, he constantly remembers the duties of Kshatriyas and would rather leap into flames or sacrifice his own life than say anything against what is righteous and moral. When the sons of Pandu slay your warriors in battle, you will see your army in the pitiful state of a ship wrecked at sea with its cargo of jewels crushed by a whale. I have described to you the strength of the sons of Pandu, whom you foolishly disregarded, leading you to act as you have. If you manage to escape from them unharmed, then you will indeed have gained a new lease on life.’”
Vaisampayana continued, “Then those five sons of Pritha, each like unto Indra, filled with wrath, leaving the panic-stricken infantry alone who were imploring them for mercy, rushed furiously upon the charioteers, attacking them on all sides and darkening the very air with the thick shower of arrows they shot.”
Vaisampayana continued, “Then the five sons of Pritha, each one like Indra and filled with anger, ignored the terrified infantry who begged them for mercy and charged fiercely at the charioteers, attacking from every direction and darkening the sky with the heavy rain of arrows they fired.”
SECTION CCLXIX
Vaisampayana said, “Meanwhile, the king of Sindhu was giving orders to those princes, saying, ‘Halt, strike, march, quick’, and like. And on seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the soldiers sent up a loud shout on the field of battle. And the warriors of the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful heroes looking like fierce tigers, lost heart. And Bhimasena, armed with a mace entirely of Saikya iron and embossed with gold, rushed towards the Saindhava monarch doomed to death. But Kotikakhya, speedily surrounding Vrikodara with an array of mighty charioteers, interposed between and separated the combatants. And Bhima, though assailed with numberless spears and clubs and iron arrows hurled at him by the strong arms of hostile heroes, did not waver for one moment. On the other hand, he killed, with his mace, an elephant with its driver and fourteen foot-soldiers fighting in the front of Jayadratha’s car. And Arjuna also, desirous of capturing the Sauvira king, slew five hundred brave mountaineers fighting in the van of the Sindhu army. And in that encounter, the king himself slew in the twinkling of an eye, a hundred of the best warriors of the Sauviras. And Nakula too, sword in hand, jumping out of his chariot, scattered in a moment, like a tiller sowing seeds, the heads of the combatants fighting in the rear. And Sahadeva from his chariot began to fell with his iron shafts, many warriors fighting on elephants, like birds dropped from the boughs of a tree. Then the king of Trigartas, bow in hand descending from his great chariot, killed the four steeds of the king with his mace. But Kunti’s son, king Yudhishthira the just, seeing the foe approach so near, and fighting on foot, pierced his breast with a crescent-shaped arrow. And that hero, thus wounded in the breast began to vomit blood, and fell down upon the ground besides Pritha’s son, like an uprooted tree. And king Yudhishthira the just, whose steeds had been slain taking this opportunity, descended with Indrasena from his chariot and mounted that of Sahadeva. And the two warriors, Kshemankara and Mahamuksha, singling out Nakula, began to pour on him from both sides a perfect shower of keen-edged arrows. The son of Madri, however, succeeded in slaying, with a couple of long shafts, both those warriors who had been pouring on him an arrowy shower—like clouds in the rainy season. Suratha, the king of Trigartas, well-versed in elephant-charges, approaching the front of Nakula’s chariot, caused it to be dragged by the elephant he rode. But Nakula, little daunted at this, leaped out of his chariot, and securing a point of vantage, stood shield and sword in hand, immovable as a hill. Thereupon Suratha, wishing to slay Nakula at once, urged towards him his huge and infuriate elephant with trunk upraised. But when the beast came near, Nakula with his sword severed from his head both trunk and tusks. And that mail-clad elephant, uttering a frightful roar, fell headlong upon the ground, crushing its riders by the fall. And having achieved this daring feat, heroic son of Madri, getting up on Bhimasena’s car, obtained a little rest. And Bhima too, seeing prince Kotikakhya rush to the encounter, cut off the head of his charioteer with a horse-shoe arrow. That prince did not even perceive that his driver was killed by his strong-armed adversary, and his horses, no longer restrained by a driver, ran about on the battle-field in all directions. And seeing that prince without a driver turn his back, that foremost of smiters, Bhima the son of Pandu, went up to him and slew him with a bearded dart. And Dhananjaya also cut off with his sharp crescent-shaped arrows, the heads, as well as the bows of all the twelve Sauvira heroes. And the great warrior killed in battle, with the arrow, the leaders of the Ikshwakus and the hosts of Sivis and Trigartas and Saindhavas. And a great many elephants with their colours, and chariots with standards, were seen to fall by the hand of Arjuna. And heads without trunks, and trunks without heads, lay covering the entire field of battle. And dogs, and herons and ravens, and crows, and falcons, and jackals, and vultures, feasted on the flesh and blood of warriors slain on that field. And when Jayadratha, the king of Sindhu, saw that his warriors were slain, he became terrified and anxious to run away leaving Krishna behind. And in that general confusion, the wretch, setting down Draupadi there, fled for his life, pursuing the same forest path by which he had come. And king Yudhishthira the just, seeing Draupadi with Dhaumya walking before, caused her to be taken up on a chariot by the heroic Sahadeva, the son of Madri. And when Jayadratha had fled away Bhima began to mow down with his iron-arrows such of his followers as were running away striking each trooper down after naming him. But Arjuna perceiving that Jayadratha had run away exhorted his brother to refrain from slaughtering the remnant of the Saindhava host. And Arjuna said, ‘I do not find on the field of battle Jayadratha through whose fault alone we have experienced this bitter misfortune! Seek him out first and may success crown thy effort! What is the good of thy slaughtering these troopers? Why art thou bent upon this unprofitable business?’
Vaisampayana said, “Meanwhile, the king of Sindhu was giving orders to the princes, saying, ‘Halt, strike, march, quick’, and so on. When they saw Bhima, Arjuna, and the twin brothers with Yudhishthira, the soldiers let out a loud shout on the battlefield. The warriors from the Sivi, Sauvira, and Sindhu tribes, upon seeing those powerful heroes resembling fierce tigers, lost their courage. Armed with a mace made entirely of Saikya iron and embellished with gold, Bhimasena rushed toward the doomed Saindhava king. However, Kotikakhya quickly surrounded Vrikodara with a formation of powerful charioteers, intervening and separating the fighters. Bhima, despite being attacked with countless spears, clubs, and iron arrows thrown at him by the strong arms of enemy warriors, did not falter for a moment. On the contrary, he smashed an elephant along with its driver and fourteen foot-soldiers who were fighting in front of Jayadratha’s chariot with his mace. Likewise, Arjuna, eager to capture the Sauvira king, took down five hundred brave mountaineers leading the Sindhu army. In that clash, the king himself took down a hundred of the best Sauviran warriors in the blink of an eye. Nakula, sword in hand, leaped from his chariot and, like a farmer sowing seeds, scattered the heads of the fighters in the rear. Sahadeva from his chariot began to knock down many warriors fighting on elephants with his iron shafts, like birds falling from tree branches. Then the king of Trigartas, bow in hand, jumped down from his grand chariot and killed the king's four steeds with his mace. But Yudhishthira, the just son of Kunti, seeing the enemy close in while fighting on foot, shot a crescent-shaped arrow that pierced the king's chest. The wounded hero, bleeding profusely, fell to the ground beside Pritha's son, like a tree uprooted from the earth. Yudhishthira the just, whose horses had been slain, took this opportunity to jump down with Indrasena from his chariot and get onto Sahadeva’s. The two warriors, Kshemankara and Mahamuksha, focused on Nakula and unleashed a heavy shower of finely sharpened arrows on him from both sides. However, the son of Madri managed to kill both of those warriors who were bombarding him with arrows—like rain clouds in the monsoon season—with a couple of long shafts. Suratha, the king of Trigartas, skilled in elephant charges, approached the front of Nakula’s chariot and had his elephant drag it. But Nakula, undeterred, jumped out of his chariot, found a secure position, and stood firm with shield and sword in hand, as solid as a mountain. Then Suratha, wanting to kill Nakula immediately, drove his massive, furious elephant towards him with its trunk lifted. But when the beast got close, Nakula cut off its trunk and tusks with his sword. The armored elephant, let out a terrifying roar and collapsed onto the ground, crushing its riders. After accomplishing this daring feat, the heroic son of Madri climbed onto Bhimasena’s chariot to catch his breath for a moment. Seeing prince Kotikakhya rush into battle, Bhima shot off the head of his charioteer with a horse-shoe arrow. That prince didn’t even realize his driver had been killed by his strong adversary, and with no driver to control them, his horses ran wildly across the battlefield in all directions. Noticing the prince retreating without a driver, Bhima, the son of Pandu, approached him and killed him with a bearded dart. Arjuna also cut off the heads and bows of all twelve Sauvira heroes with his razor-sharp crescent-shaped arrows. The great warrior then killed the leaders of the Ikshwakus and the armies of the Sivis, Trigartas, and Saindhavas as well. Many elephants fell along with their riders, and chariots with standards were seen toppling by Arjuna's hand. Heads without bodies and bodies without heads covered the entire battlefield. Dogs, herons, ravens, crows, falcons, jackals, and vultures feasted on the flesh and blood of the slain warriors. When Jayadratha, the king of Sindhu, saw that his warriors were being killed, he became terrified and wanted to escape, leaving Krishna behind. In the midst of all this chaos, the coward set Draupadi down and fled for his life, taking the same forest path he had come through. King Yudhishthira the just, seeing Draupadi walk ahead with Dhaumya, had the valiant Sahadeva, son of Madri, lift her onto a chariot. Once Jayadratha had fled, Bhima began to cut down with his iron arrows those among his followers who were trying to escape, striking them down one by one. But Arjuna, realizing Jayadratha had run away, urged his brother to stop slaughtering the remaining Saindhava troops. Arjuna said, ‘I can’t find Jayadratha on the battlefield—the one whose fault has brought us this bitter misfortune! Seek him out first, and may you be successful in your effort! What’s the point of massacring these soldiers? Why are you so focused on this futile task?’”
Vaisampayana continued, “Bhimasena, thus exhorted by Arjuna of great wisdom, turning to Yudhishthira, replied, saying, ‘As a great many of the enemy’s warriors have been slain and as they are flying in all directions, do thou, O king, now return home, taking with thee Draupadi and the twin brothers and high-souled Dhaumya, and console the princess after getting back to our asylum! That foolish king of Sindhu I shall not let alone as long as he lives, even if he find a shelter in the internal regions or is backed by Indra himself! And Yudhishthira replied, saying, ‘O thou of mighty arms remembering (our sister) Dussala and the celebrated Gandhari, thou shouldst not slay the king of Sindhu even though he is so wicked!’
Vaisampayana continued, “Bhimasena, encouraged by Arjuna's wisdom, turned to Yudhishthira and said, ‘Since many of the enemy's warriors have been killed and they’re fleeing in all directions, you should now return home, taking Draupadi, the twin brothers, and the high-souled Dhaumya with you, and comfort the princess when we get back to our shelter! I won’t leave that foolish king of Sindhu alone as long as he’s alive, even if he finds refuge in the inner regions or has the backing of Indra himself!’ Yudhishthira replied, saying, ‘O you of mighty arms, remembering (our sister) Dussala and the renowned Gandhari, you shouldn’t kill the king of Sindhu, even though he’s so wicked!’”
Vaisampayana continued, “Hearing these words, Draupadi was greatly excited. And that highly intelligent lady in her excitement said to her two husbands, Bhima and Arjuna with indignation mixed with modesty, ‘If you care to do what is agreeable to me, you must slay that mean and despicable wretch, that sinful, foolish, infamous and contemptible chief of the Saindhava clan! That foe who forcibly carries away a wife, and he that wrests a kingdom, should never be forgiven on the battle-field, even though he should supplicate for mercy!’ Thus admonished, those two valiant warriors went in search of the Saindhava chief. And the king taking Krishna with him returned home, accompanied by his spiritual adviser. And on entering the hermitage, he found it was laid over with seats for the ascetics and crowded with their disciples and graced with the presence of Markandeya and other Brahmanas. And while those Brahmanas were gravely bewailing the lot of Draupadi, Yudhishthira endued with great wisdom joined their company, with his brothers. And beholding the king thus come back after having defeated the Saindhava and the Sauvira host and recovered Draupadi, they were all elated with joy! And the king took his seat in their midst. And the excellent princess Krishna entered the hermitage with the two brothers.
Vaisampayana continued, “Hearing these words, Draupadi was very excited. In her enthusiasm, she said to her husbands, Bhima and Arjuna, with a mix of anger and modesty, ‘If you want to please me, you have to kill that despicable, vile man, that sinful, foolish, notorious, and contemptible leader of the Saindhava clan! A foe who forcibly takes away a wife, and one who seizes a kingdom, should never be forgiven on the battlefield, even if he begs for mercy!’ After being urged like this, the two brave warriors went to confront the Saindhava chief. The king, taking Krishna with him, returned home, accompanied by his spiritual advisor. Upon entering the hermitage, he found it filled with seats for the ascetics, crowded with their disciples, and honored by the presence of Markandeya and other Brahmanas. As those Brahmanas solemnly lamented Draupadi’s situation, Yudhishthira, known for his wisdom, joined them with his brothers. Seeing the king return after defeating the Saindhava and the Sauvira forces and recovering Draupadi, they all felt a surge of joy! The king took his seat among them. The noble princess Krishna entered the hermitage with the two brothers.
“Meanwhile Bhima and Arjuna, learning the enemy was full two miles ahead of them urged their horses to greater speed in pursuit of him. And the mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha although they were full two miles ahead of them. Armed with celestial weapons undaunted by difficulties he achieved this difficult feat with arrows inspired with Mantras. And then the two warriors, Bhima and Arjuna, rushed towards the terrified king of Sindhu whose horses had been slain and who was alone and perplexed in mind. And the latter was greatly grieved on seeing his steeds slain. And beholding Dhananjaya do such a daring deed, and intent on running away, he followed the same forest track by which he had come. And Falguna, seeing the Saindhava chief so active in his fright, overtook him and addressed him saying, ‘Possessed of so little manliness, how couldst thou dare to take away a lady by force? Turn round, O prince; it is not meet that thou shouldst run away! How canst thou act so, leaving thy followers in the midst of thy foes?’ Although addressed by the sons of Pritha thus, the monarch of Sindhu did not even once turn round. And then bidding him to what he chose the mighty Bhima overtook him in an instant, but the kind Arjuna entreated him not to kill that wretch.”
“Meanwhile, Bhima and Arjuna, realizing the enemy was two full miles ahead of them, pushed their horses harder in pursuit. The mighty Arjuna accomplished an incredible feat by killing Jayadratha's horse, even though they were still two miles behind. Armed with divine weapons and undeterred by obstacles, he achieved this challenging task with arrows inspired by mantras. The two warriors, Bhima and Arjuna, then charged toward the frightened king of Sindhu, who was now alone and confused after losing his horses. The king was extremely upset upon seeing his steeds slain. As he saw Dhananjaya perform such a bold act and was intent on fleeing, he followed the same forest path he had taken earlier. Falguna, noticing the Sindhu chief in such a panic, caught up to him and said, ‘With so little courage, how could you dare to kidnap a lady? Turn around, O prince; it’s not right for you to run away! How can you act like this, leaving your followers surrounded by your enemies?’ Despite being addressed this way by the sons of Pritha, the king of Sindhu didn’t look back even once. Then, allowing him to make his own choice, the mighty Bhima quickly overtook him, but the kind Arjuna urged him not to kill that scoundrel.”
SECTION CCLXX
Vaisampayana said, “Jayadratha flying for his life upon beholding those two brothers with upraised arms, was sorely grieved and bolted off with speed and coolness. But the mighty and indignant Bhimasena, descending from his chariot, ran after him thus fleeing, and seized him by the hair of his head. And holding him high up in the air, Bhima thrust him on the ground with violence. And seizing the prince by the head, he knocked him about. And when the wretch recovered consciousness, he groaned aloud and wanted to get up on his legs. But that hero endued with mighty arms kicked him on the head. And Bhima pressed him on the breast with his knees as well as with his fists. And the prince thus belaboured, soon became insensible. Then Falguna dissuaded the wrathful Bhimasena from inflicting further chastisement on the prince, by reminding him of what Yudhishthira had said regarding (their sister) Dussala. But Bhima replied, saying, ‘This sinful wretch hath done a cruel injury to Krishna, who never can bear such treatment. He, therefore, deserveth to die at hands! But what can I do? The king is always overflowing with mercy, and thou, too, art constantly putting obstacles in my way from a childish sense of virtue!’ Having said these words, Vrikodara, with his crescent-shaped arrow, shaved the hair of the prince’s head, heaving five tufts in as many places. Jayadratha uttered not a word at this. Then Vrikodara, addressing the foe said, ‘If thou wishest to live, listen to me. O fool! I shall tell thee the means to attain that wish! In public assemblies and in open courts thou must say,—I am the slave of the Pandavas.—on this condition alone, I will pardon thee thy life! This is the customary rule of conquest on the field of battle.’ Thus addressed and treated, king Jayadratha said to the mighty and fierce warrior who always looked awful, ‘Be it so!’ And he was trembling and senseless and begrimed with dust. Then Arjuna and Vrikodara, securing him with chains, thrust him into a chariot. And Bhima, himself mounting that chariot, and accompanied by Arjuna, drove towards the hermitage. And approaching Yudhishthira seated there, he placed Jayadratha in that condition before the king. And the king, smiling, told him to set the Sindhu prince at liberty. Then Bhima said unto the king, ‘Do thou tell Draupadi that this wretch hath become the slave of the Pandavas.’ Then his eldest brother said unto him affectionately, ‘If thou hast any regard for us, do thou set this wretch at liberty!’ And Draupadi too, reading the king’s mind, said, ‘Let him off! He hath become a slave of the king’s and thou, too, hast disfigured him by leaving five tufts of hair on his head.’ Then that crest-fallen prince, having obtained his liberty, approached king Yudhishthira and bowed down unto him. And seeing those Munis there, he saluted them also. Then the kind-hearted king Yudhishthira, the son of Dharma, beholding Jayadratha in that condition, almost supported by Arjuna, said unto him, ‘Thou art a free man now; I emancipate thee! Now go away and be careful not to do such thing again; shame to thee! Thou hadst intended to take away a lady by violence, even though thou art so mean and powerless! What other wretch save thee would think of acting thus?” Then that foremost king of Bharata’s race eyed with pity that perpetrator of wicked deeds, and believing that he had lost his senses, said, ‘Mayst thy heart grow in virtue! Never set thy heart again on immoral deeds! Thou mayst depart in peace now with thy charioteers, cavalry and infantry.’ Thus addressed by Yudhishthira, the prince, O Bharata, was overpowered with shame, and bending down his head, he silently and sorrowfully wended his way to the place where the Ganga debouches on the plains. And imploring the protection of the god of three eyes, the consort of Uma, he did severe penance at that place. And the three-eyed god, pleased with his austerities deigned to accept his offerings in person. And he also granted him a boon! Do thou listen, O monarch, how the prince received that boon! Jayadratha, addressing that god, asked the boon, ‘May I be able to defeat in battle all the five sons of Pandu on their chariots!’ The god, however, told him ‘This cannot be.’ And Maheswara said, ‘None can slay or conquer them in battle. Save Arjuna, however, thou shall be able to only check them (once) on the field of battle! The heroic Arjuna, with mighty arms, is the god incarnate styled Nara. He practised austerities of old in the Vadari forest. The God Narayana is his friend. Therefore, he is unconquerable of the very gods. I myself have given him the celestial weapon called Pasupata. From the regents also of all the ten cardinal points, he has acquired the thunder-bolt and other mighty weapons. And the great god Vishnu who is the Infinite Spirit, the Lord Preceptor of all the gods, is the Supreme Being without attributes, and the Soul of the Universe, and existeth pervading the whole creation. At the termination of a cycle of ages, assuming the shape of the all-consuming fire, he consumed the whole Universe with mountains and seas and islands and hills and woods and forests. And after the destruction of the Naga world also in the subterranean regions in the same way, vast masses of many-coloured and loud-pealing clouds, with streaks of lightning, spreading along the entire welkin, had appeared on high. Then pouring down water in torrents thick as axles of cars, and filling the space everywhere, these extinguishing that all-consuming fire! When at the close of four thousand Yugas the Earth thus became flooded with water, like one vast sea, and all mobile creatures were hushed in death, and the sun and the moon and the winds were all destroyed, and the Universe was devoid of planets and stars, the Supreme Being called Narayana, unknowable by the senses, adorned with a thousand heads and as many eyes and legs, became desirous of rest. And the serpent Sesha, looking terrible with his thousand hoods, and shining with the splendour of ten thousand suns, and white as the Kunda flower or the moon or a string of pearls, or the white lotus, or milk, or the fibres of a lotus stalk, served for his conch. And that adorable and omnipotent God thus slept on the bosom of the deep, enveloping all space with nocturnal gloom. And when his creative faculty was excited, he awoke and found the Universe denuded of everything. In this connection, the following sloka is recited respecting the meaning of Narayana. “Water was created by (the Rishi) Nara, and it formed his corpus; therefore do we hear it styled as Nara. And because it formed his Ayana (resting-place) therefore is he known as Narayana.” As soon as that everlasting Being was engaged in meditation for the re-creation of the Universe, a lotus flower instantaneously came into existence from his navel, and the four-faced Brahma came out of that navel-lotus. And then the Grandsire of all creatures, seating himself on that flower and finding that the whole Universe was a blank, created in his own likeness, and from his will, the (nine) great Rishis, Marichi and others. And these in their turn observing the same thing, completed the creation, by creating Yakshas, Rakshas, Pisachas, reptiles, men, and all mobile and immobile creatures. The Supreme Spirit hath three conditions. In the form of Brahma, he is the Creator, and in the form of Vishnu he is the Preserver, and in his form as Rudra, he is the Destroyer of the Universe! O king of Sindhu, hast thou not heard of the wonderful achievements of Vishnu, described to thee by the Munis and the Brahmanas learned in the Vedas? When the world was thus reduced to one vast sea of water, with only the heavens above, the Lord, like a fire-fly at night-time during the rainy season, moved about hither and thither in search of stable ground, with the view of rehabilitating his creation, and became desirous of raising the Earth submerged in water. What shape shall I take to rescue the Earth from this flood?—So thinking and contemplating with divine insight, he bethought himself of the shape of a wild boar fond of sporting in water. And assuming the shape of a sacrificial boar shining with effulgence and instinct with the Vedas and ten Yojanas in length, with pointed tusks and a complexion like dark clouds, and with a body huge as a mountain, and roaring like a conglomeration of clouds, the Lord plunged into the waters, and lifted up the Earth with one of his tusks, and replaced it in its proper sphere. At another time, the mighty Lord, assuming a wonderful form with a body half lion, half man, and squeezing his hands, repaired to the court of the ruler of the Daityas. That progenitor of the Daityas, the son of Diti, who was the enemy of the (gods), beholding the Lord’s peculiar form, burst out into passion and his eyes became inflamed with rage. And Hiranya-Kasipu, the war-like son of Diti and the enemy of the gods, adorned with garlands and looking like a mass of dark clouds, taking up his trident in hand and roaring like the clouds, rushed on that being half lion, half man. Then that powerful king of wild beasts, half man, half lion, taking a leap in the air, instantly rent the Daitya in twain by means of his sharp claws. And the adorable lotus-eyed Lord of great effulgence, having thus slain the Daitya king for the well-being of all creatures, again took his birth in the womb of Aditi as son of Kasyapa. And at the expiration of a thousand years she was delivered of that superhuman conception. And then was born that Being, of the hue of rain-charged clouds with bright eyes and of dwarfish stature. He had the ascetic’s staff and water-pot in hand, and was marked with the emblem of a curl of hair on the breast. And that adorable Being wore matted locks and the sacrificial thread, and he was stout and handsome and resplendent with lustre. And that Being, arriving at the sacrificial enclosure of Vali, king of the Danavas, entered the sacrificial assembly with the aid of Vrihaspati. And beholding that dwarf-bodied Being, Vali was well-pleased and said unto him, ‘I am glad to see thee, O Brahmana! Say what is it that thou wantest from me!’ Thus addressed by Vali, the dwarf-god replied with a smile, saying, ‘So be it! Do thou, lord of the Danavas, give me three paces of ground!’ And Vali contented to give what that Brahmana of infinite power had asked. And while measuring with his paces the space he sought. Hari assumed a wonderful and extraordinary form. And with only three paces he instantly covered this illimitable world. And then that everlasting God, Vishnu, gave it away unto Indra. This history which has just been related to thee, is celebrated as the ‘Incarnation of the Dwarf’, And from him, all the gods had their being, and after him the world is said to be Vaishnava, or pervaded by Vishnu. And for the destruction of the wicked and the preservation of religion, even He hath taken his birth among men in the race of the Yadus. And the adorable Vishnu is styled Krishna. These, O king of Sindhu, are the achievements of the Lord whom all the worlds worship and whom the learned describe as without beginning and without end, unborn and Divine! They call Him, the unconquerable Krishna with conchshell, discus and mace, and adorned with the emblem of a curl of hair, Divine, clad in silken robes of yellow hue, and the best of those versed in the art of war. Arjuna is protected by Krishna the possessor of these attributes. That glorious and lotus-eyed Being of infinite power, that slayer of hostile heroes, riding in the same chariot with Pritha’s son, protecteth him! He is, therefore, invincible; the very gods cannot resist his power, still less can one with human attributes vanquish the son of Pritha in battle! Therefore, O king, thou must let him alone! Thou shalt, however, be able to vanquish for a single day only, the rest of Yudhishthira’s forces along with thine enemies—the four sons of Pandu!”
Vaisampayana said, “Jayadratha, terrified at the sight of the two brothers with their arms raised, felt deeply distressed and took off quickly and calmly. However, the strong and furious Bhimasena jumped down from his chariot and ran after him, grabbing him by the hair. Lifting him high into the air, Bhima slammed him down onto the ground. Seizing the prince by the head, he tossed him around. When the miserable guy finally came to his senses, he groaned loudly and tried to get back on his feet. But the hero with powerful arms kicked him on the head. Then Bhima pressed down on his chest with his knees and fists, and the prince, thoroughly beaten, soon lost consciousness. Seeing this, Falguna tried to stop the angry Bhimasena from punishing the prince any further, reminding him of what Yudhishthira said about (their sister) Dussala. But Bhima responded, ‘This sinful wretch has done a terrible wrong to Krishna, who could never tolerate such treatment. Therefore, he deserves to die! But what can I do? The king is always filled with mercy, and you also constantly hold me back with your naive sense of virtue!’ After saying this, Vrikodara used his crescent-shaped arrow to shave the prince's head, leaving five tufts in different places. Jayadratha said nothing in response. Vrikodara then spoke to his enemy, saying, ‘If you want to live, listen to me. You fool! I will tell you how to achieve that! In public gatherings and courts, you must say— I am the slave of the Pandavas. Only on this condition will I spare your life! This is the rule of conquest on the battlefield.’ Addressed this way and treated like this, king Jayadratha replied to the fierce warrior, who always looked formidable, ‘All right!’ He was trembling, dazed, and covered in dirt. Then Arjuna and Vrikodara, chaining him, forced him into a chariot. Bhima climbed into that chariot, alongside Arjuna, and drove toward the hermitage. When they reached Yudhishthira, who was sitting there, they presented Jayadratha in that state before the king. The king smiled and told him to release the Sindhu prince. Then Bhima said to the king, ‘Tell Draupadi that this wretch has become the slave of the Pandavas.’ His eldest brother affectionately replied, ‘If you care for us, set this wretch free!’ Draupadi, understanding the king's intention, added, ‘Let him go! He has become the king's slave and you have also humiliated him by leaving five tufts of hair on his head.’ That crestfallen prince, now freed, approached king Yudhishthira and bowed to him. Upon seeing the sages there, he also saluted them. Then the kind-hearted king Yudhishthira, the son of Dharma, seeing Jayadratha in that condition, almost supported by Arjuna, said to him, ‘You are free now; I release you! Now go away and make sure not to behave like this again; what shame! You intended to take a woman by force, even though you are so lowly and powerless! What other wretch but you would think to act like this?’ Then the foremost king of Bharata’s race looked upon the wicked-doer with pity, believing him to have lost his senses, and said, ‘May your heart grow in virtue! Never let yourself think again of immoral deeds! You may leave in peace now with your charioteers, cavalry, and infantry.’ Thus addressed by Yudhishthira, the prince, O Bharata, was filled with shame, and bowing his head, he quietly and sorrowfully made his way to where the Ganga meets the plains. Seeking the protection of the three-eyed god, the husband of Uma, he performed severe penances at that place. The three-eyed god, pleased with his austerities, appeared before him and granted him a boon! Listen, O monarch, to how the prince received that boon! Jayadratha, addressing that god, requested the boon, ‘May I be able to defeat in battle all five sons of Pandu with their chariots!’ The god replied, ‘This cannot be.’ Maheswara said, ‘None can slay or conquer them in battle. Except for Arjuna, however, you will only be able to hold them back once on the battlefield! The heroic Arjuna, with mighty arms, is the god incarnate known as Nara. He practiced austerities long ago in the Vadari forest. The god Narayana is his friend. Therefore, he is unconquerable even by the gods. I myself have given him the heavenly weapon called Pasupata. From the guardians of the ten cardinal points, he has acquired the thunderbolt and other powerful weapons. And the great god Vishnu, who is the Infinite Spirit, the Lord Preceptor of all the gods, is the Supreme Being without attributes, existing throughout the creation. At the end of a cycle of ages, he took the form of all-consuming fire and consumed the whole Universe, including mountains, seas, islands, hills, and forests. After destroying the Naga world in the underground regions in the same way, massive clouds of various colors, accompanied by flashes of lightning, appeared in the sky. They poured down rain in torrents as thick as the wheels of chariots, filling the space everywhere and extinguishing that all-consuming fire! When, after four thousand Yugas, the Earth became flooded with water, like one immense sea, and all living creatures were silenced by death, while the sun, moon, and winds were all destroyed, and the Universe lost its planets and stars, the Supreme Being called Narayana, unknowable by the senses, adorned with a thousand heads and as many eyes and legs, desired rest. The serpent Sesha, looking fearsome with his thousand hoods and shining like ten thousand suns, as white as the Kunda flower, the moon, strings of pearls, white lotuses, milk, or fibers of a lotus stalk, served as his couch. And that adorable and all-powerful God slept on the bosom of the deep, enveloping all space in darkness. When his creative power was stirred, he awoke to find the Universe completely empty. In this connection, the following verse is recited about Narayana: “Water was created by (the sage) Nara, and it formed his body; hence we hear it referred to as Nara. And because it served as his Ayana (resting-place), he is known as Narayana.” Once that eternal Being entered into meditation for the recreation of the Universe, a lotus flower sprang into existence from his navel, and the four-faced Brahma emerged from that lotus. Seizing that flower and finding the Universe was a blank slate, he created in his own likeness, and by his will, the (nine) great sages, Marichi and others. They, in turn, observing the same, completed the creation by bringing forth Yakshas, Rakshasas, Pisachas, reptiles, humans, and all moving and unmoving beings. The Supreme Spirit has three forms. In the form of Brahma, he is the Creator; as Vishnu, he is the Preserver; and in the form of Rudra, he is the Destroyer of the Universe! O king of Sindhu, haven’t you heard of the extraordinary deeds of Vishnu, told to you by the sages and Brahmanas versed in the Vedas? When the world was thus reduced to one vast ocean of water, with only the heavens above, the Lord, like a firefly at night during the rainy season, searched for solid ground to restore his creation, wishing to raise the Earth from the flood. What form shall I take to rescue the Earth from this deluge?—Thinking this and reflecting with divine insight, he decided on the shape of a wild boar that loves to play in water. Taking on the form of a radiant sacrificial boar, ten Yojanas long, with sharp tusks and a body as big as a mountain, roaring like a mass of clouds, the Lord dove into the water, lifted the Earth with one of his tusks, and put it back in its rightful place. At another time, the mighty Lord, taking on an astonishing form half lion and half man, made his way to the court of the Daitya king. That ancestor of the Daityas, the son of Diti, and enemy of the gods, seeing the Lord’s strange form, was filled with rage and his eyes flared with fury. Hiranya-Kasipu, the warrior son of Diti and enemy of the gods, adorned with garlands and resembling a mass of dark clouds, roared like thunder and charged at the half lion, half man being. Then that powerful king of beasts, half man, half lion, leaped into the air and immediately tore the Daitya apart with his sharp claws. The charming lotus-eyed Lord of great radiance, having slain the Daitya king for the good of all beings, was reborn in the womb of Aditi as the son of Kasyapa. A thousand years later, she gave birth to that extraordinary incarnation. He appeared as a being dark as rain-laden clouds, with bright eyes and a dwarf-like stature, holding an ascetic’s staff and water pot, marked with the emblem of a curly hair on his chest. He sported matted locks and wore the sacred thread, stout and handsome, glowing with light. That Being, reaching the sacrificial grounds of Vali, king of the Danavas, entered the ritual assembly with the assistance of Vrihaspati. When seeing that dwarf-bodied Being, Vali was pleased and said to him, ‘I’m glad to see you, O Brahmana! What can I do for you?’ Addressed thus by Vali, the dwarf-god smiled and replied, ‘So be it! Lord of the Danavas, grant me three paces of ground!’ Vali, willing to give anything requested by that Brahmana of immense power, agreed. As the Brahmana measured the space he sought, Hari took on a remarkable and extraordinary form. With just three steps, he instantly covered this vast world. That eternal God, Vishnu then granted it to Indra. This tale that I've just told you is known as the ‘Incarnation of the Dwarf.’ From him, all the gods originated, and the world is said to be Vaishnava, or pervaded by Vishnu. To destroy the wicked and preserve righteousness, he has also incarnated among men in the Yadu dynasty. This beloved Vishnu is called Krishna. These, O king of Sindhu, are the deeds of the Lord whom all worlds worship and whom the wise describe as having no beginning and no end, unborn and Divine! They call him the unconquerable Krishna, holding conch, discus, and mace, adorned with the emblem of a curl of hair, Divine, dressed in yellow silk garments, and the finest in the art of war. Arjuna is protected by Krishna, who possesses these qualities. That glorious, lotus-eyed Being of infinite power, the killer of antagonistic warriors, riding in the same chariot as Pritha’s son, protects him! Therefore, he is invincible; even the gods cannot withstand his power, and certainly, no one with human traits can defeat the son of Pritha in battle! So, O king, you must leave him alone! However, you may be able to overcome Yudhishthira’s forces and his enemies—the four sons of Pandu—for just one day!”
Vaisampayana continued, “Having said these words unto that prince, the adorable Hara of three eyes, the destroyer of all sins, the consort of Uma, and lord of wild beasts, the destroyer of (Daksha’s) sacrifice, the slayer of Tripura and He that had plucked out the eyes of Bhaga, surrounded by his dwarfish and hunch-backed and terrible followers having frightful eyes and ears and uplifted arms, vanished, O tiger among kings, from that place with his consort Uma! And the wicked Jayadratha also returned home, and the sons of Pandu continued to dwell in the forest of Kamyaka.”
Vaisampayana continued, “After speaking these words to the prince, the revered Hara with three eyes, the one who destroys all sins, the partner of Uma, the lord of wild creatures, the one who ended Daksha’s sacrifice, the slayer of Tripura, and the one who took out Bhaga’s eyes, surrounded by his short, hunchbacked, and fearsome followers with terrifying eyes and ears and raised arms, disappeared, O greatest among kings, from that place with his partner Uma! The wicked Jayadratha also went back home, while the sons of Pandu continued to live in the Kamyaka forest.”
SECTION CCLXXI
Janamejaya said, “What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?”
Janamejaya asked, “What did those fierce warriors, the Pandavas, do after they endured such suffering because of Draupadi’s assault?”
Vaisampayana said, “Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis. And among those foremost of ascetics who were expressing their grief upon bearing Draupadi’s misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, ‘O adorable Sire, amongst the gods and the ascetics, thou art known to have the fullest knowledge of both the past as well as; the future. A doubt existeth in my mind, which I would ask thee to solve! This lady is the daughter of Drupada; she hath issued from the sacrificial altar and hath not been begotten of the flesh; and she is highly blessed and is also the daughter-in-law of the illustrious Pandu. I incline to think that Time, and human Destiny that dependeth on our acts, and the Inevitable, are irresistible in respect of creatures. (If it were not so), how could such a misfortune afflict this wife of ours so faithful and virtuous, like a false accusation of theft against an honest man? The daughter of Drupada hath never committed any sinful act, nor, hath she done anything that is not commendable: on the contrary, she hath assiduously practised the highest virtues towards Brahmanas. And yet the foolish king Jayadratha had carried her away by force. In consequence of this act of violence on her, that sinful wretch hath his hair shaved off his head and sustained also, with all his allies, defeat in battle. It is true we have rescued her after slaughtering the troops of Sindhu. But the disgrace of this ravishment of our wife during our hours of carelessness, hath stained us, to be sure. This life in the wilderness is full of miseries. We subsist by chase; and though dwelling in the woods, we are obliged to slay the denizens thereof that live with us! This exile also that we suffer is due to the act of deceitful kinsmen! Is there any one who is more unfortunate than I am? Hath thou ever seen or heard of such a one before?”
Vaisampayana said, “After defeating Jayadratha and rescuing Krishna, the virtuous king Yudhishthira took his place next to the best of the sages. Among those great ascetics who were mourning Draupadi’s misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, ‘O revered teacher, among the gods and sages, you are known to have complete knowledge of both the past and the future. I have a doubt in my mind that I would like you to clarify! This lady is Drupada's daughter; she emerged from the sacrificial altar and was not born of flesh; she is highly blessed and the daughter-in-law of the illustrious Pandu. I tend to think that Time and human Destiny, which depend on our actions, are unstoppable forces for living beings. (If it were not so), how could such a misfortune befall our faithful and virtuous wife, similar to a false theft accusation against an honest man? Drupada's daughter has never committed any sinful act, nor has she done anything unworthy: in fact, she has diligently practiced the highest virtues towards Brahmanas. And yet that foolish king Jayadratha forcefully took her away. Because of this violent act against her, that sinful wretch has had his hair shaved off and suffered defeat in battle along with his allies. It’s true we have rescued her after defeating the troops of Sindhu. But the shame of this violation of our wife during our time of carelessness has certainly tainted us. This life in the wilderness is full of hardships. We survive by hunting, and even while living in the woods, we are forced to kill the creatures that share this space with us! This exile we endure is due to the deceitful actions of our relatives! Is there anyone more unfortunate than I? Have you ever seen or heard of such a person before?”
SECTION CCLXXII
“Markandeya said, ‘O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.’
“Markandeya said, ‘O bull of the Bharata race, even Rama went through immense suffering, as the wicked Ravana, king of the Rakshasas, resorted to deception and brutally defeated the vulture Jatayu to take his wife Sita from her refuge in the forest. Indeed, Rama, with Sugriva’s help, rescued her by building a bridge across the sea and destroying Lanka with his sharp arrows.’”
“Yudhishthira said, ‘In what race was Rama born and what was the measure of his might and prowess? Whose son also was Ravana and for what was it that he had any misunderstanding with Rama? It behoveth thee, O illustrious one, to tell me all this in detail; for I long to hear the story of Rama of great achievements!’
“Yudhishthira said, ‘In which lineage was Rama born and what was the extent of his strength and skills? Who was Ravana's father and what led to his conflict with Rama? It is necessary for you, O esteemed one, to share all of this with me in detail; I am eager to hear the tale of the great achiever, Rama!’”
“Markandeya said, ‘Listen, O prince of Bharata’s race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from me race of Ikshwaku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. And Dasaratha had four sons conversant with morality and profit known by the names, respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi, while those scourge of their enemies Lakshmana and Satrughna were the sons of Sumitra. And Janaka was the king of Videha, and Sita was his daughter. And Tashtri himself created her, desiring to make her the beloved wife of Rama. I have now told thee the history of both Rama’s and Sita’s birth. And now, O king, I will relate unto thee birth of Ravana. That Lord of all creatures and the Creator of the Universe viz., the Self-create Prajapati himself—that god possessed of great ascetic merit—is the grandfather of Ravana. And Pulastya hath a mighty son called Vaisravana begotten of a cow. But his son, leaving his father, went to his grandfather. And, O king, angered at this, his father then created a second self of himself. And with half of his own self that regenerate one became born of Visrava for wrecking a vengeance on Vaisravana. But the Grandsire, pleased with Vaisravana, gave him immortality, and sovereignty of all the wealth of the Universe, the guardianship of one of the cardinal points, the friendship of Isana, and a son named Nalakuvera. And he also gave him for his capital Lanka, which was guarded by hosts of Rakshasas, and also a chariot called Pushpaka capable of going everywhere according to the will of the rider. And the kingship of the Yakshas and the sovereignty over sovereigns were also his.’”
“Markandeya said, ‘Listen, O prince of the Bharata lineage, to this ancient story just as it unfolded! I will share with you the troubles faced by Rama and his wife. There was a great king named Aja who belonged to the Ikshwaku dynasty. He had a son named Dasaratha, who was dedicated to studying the Vedas and was always pure. Dasaratha had four sons who were well-versed in ethics and prosperity, known as Rama, Lakshmana, Satrughna, and the powerful Bharata. Rama's mother was Kausalya, and Bharata's mother was Kaikeyi, while the fierce Lakshmana and Satrughna were the sons of Sumitra. Janaka was the king of Videha, and Sita was his daughter. Tashtri himself created her, wishing for her to become Rama's beloved wife. I have now shared with you the story of both Rama's and Sita's births. And now, O king, I will tell you about the birth of Ravana. That Lord of all beings and Creator of the Universe, the Self-created Prajapati himself—this god of great ascetic power—is Ravana's grandfather. Pulastya had a powerful son named Vaisravana, born from a cow. But his son, leaving his father, went to his grandfather. Angered by this, his father then created a second self. With half of his own essence, that wise one was born of Visrava to take revenge on Vaisravana. However, the Grandsire, pleased with Vaisravana, granted him immortality, control over all the wealth of the Universe, the guardianship of one of the cardinal directions, the friendship of Isana, and a son named Nalakuvera. He also gave him Lanka as his capital, which was protected by many Rakshasas, along with a chariot called Pushpaka that could travel anywhere according to the rider's wishes. He also received the kingship of the Yakshas and sovereignty over rulers.’”
SECTION CCLXXIII
Markandeya said, “The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him. And, O best of Bharata’s race, that king of kings living in Lanka, and borne upon the shoulders of men, sent three Rakshasa women to wait upon his father. Their names, O king, were Pushpotkata, Raka and Malini. And they were skilled in singing and dancing and were always assiduous in their attentions on that high-souled Rishi. And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi. And that high-souled and adorable being was pleased with them and granted them boons. And to every one of them he gave princely sons according to their desire. Two sons—those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,—both unequalled on earth in prowess, were born to Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha. And Vibhishana surpassed them all in beauty. And that excellent person was very pious and assiduously performed all religious rites. But that foremost of Rakshasas, with ten heads, was the eldest to them all. And he was religious, and energetic and possessed of great strength and prowess. And the Rakshasa Kumvakarna was the most powerful in battle, for he was fierce and terrible and a thorough master of the arts of illusion. And Khara was proficient in archery, and hostile to the Brahmanas, subsisting as he did on flesh. And the fierce Surpanakha was constant source of trouble to the ascetics. And the warriors, learned in the Vedas and diligent in ceremonial rites, all lived with their father in the Gandhamadana. And there they beheld Vaisravana seated with their father, possessed of riches and borne on the shoulders of men. And seized with jealousy, they resolved upon performing penances. And with ascetic penances of the most severe kind, they gratified Brahma. And the Ten-headed Ravana, supporting life by means of air alone and surrounded by the five sacred fires and absorbed in meditation, remained standing on one leg for a thousand years. And Kumvakarna with head downwards, and with restricted diet, was constant in austerities. And the wise and magnanimous Vibhishana, observing fasts and subsisting only on dry leaves and engaged in meditation, practised severe austerities for a long period. And Khara and Surpanakha, with cheerful hearts, protected and attended on them while they were performing those austerities. And at the close of a thousand years, the invincible Ten-headed One, cutting off his own heads, offered them as offering to the sacred fire. And at this act of his, the Lord of the Universe was pleased with him. And then Brahma, personally appearing to them, bade them desist from those austerities and promised to grant boons unto every one of them. And the adorable Brahma said, I am pleased with you, my sons! Cease now from these austerities and ask boons of me! Whatever your desires may be, they, with the single exception of that of immortality, will be fulfilled! As thou hast offered thy heads to the fire from great ambition, they will again adorn thy body as before, according to thy desire. And thy body will not be disfigured and thou shall be able to assume any form according to thy desire and become the conqueror of thy foes in battle. There is no doubt of this!’ thereupon Ravana said, ‘May I never experience defeat at the hands of Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents and all other creatures!’ Brahma said, ‘From those that hast named, thou shalt never have cause of fear; except from men (thou shalt have no occasion for fear). Good betide thee! So hath it been ordained by me!’
Markandeya said, “The sage named Visrava, who was part of Pulastya’s soul, became very angry with Vaisravana. But, O king, Kuvera, the king of the Rakshasas, aware of his father's anger, always tried to appease him. And, O best of Bharata’s lineage, that king of kings living in Lanka, carried by men, sent three Rakshasa women to serve his father. Their names, O king, were Pushpotkata, Raka, and Malini. They were skilled in singing and dancing and were always attentive to that great sage. These slender-waisted women competed to please the sage. The revered sage was pleased with them and granted them wishes. To each of them, he gave princely sons as they desired. Pushpotkata bore two sons, the foremost Rakshasas named Kumvakarna and the powerful Ten-headed Ravana, who were unmatched on earth. Malini had a son named Vibhishana, and Raka had twins named Khara and Surpanakha. Among them, Vibhishana was the most beautiful. He was very righteous and diligent in performing religious rituals. The eldest was the formidable Ten-headed Ravana, who was devoted, energetic, and incredibly strong. Kumvakarna was the most powerful in battle, fierce and terrible, and a master of illusions. Khara excelled in archery and harbored hostility toward Brahmanas, sustaining himself on flesh. The fierce Surpanakha constantly troubled the ascetics. The warriors, knowledgeable in the Vedas and dedicated to rituals, lived with their father in Gandhamadana. There, they saw Vaisravana seated with their father, wealthy and born upon the shoulders of men. Driven by jealousy, they decided to undertake penance. With severe ascetic practices, they pleased Brahma. The Ten-headed Ravana, surviving on air alone and surrounded by five sacred fires while deeply meditating, stood on one leg for a thousand years. Kumvakarna, in a head-down position and with a limited diet, was unwavering in his austerities. The wise and generous Vibhishana, observing fasts and living on dry leaves, engaged in intense meditation for a long time. Khara and Surpanakha, with joyful hearts, cared for and supported them during their austerities. At the end of a thousand years, the invincible Ten-headed One, after cutting off his own heads as an offering to the sacred fire, pleased the Lord of the Universe. Then Brahma personally appeared before them and instructed them to stop their austerities, promising to grant boons to each of them. The beloved Brahma said, 'I am pleased with you, my sons! Stop now from these austerities and ask for boons! Whatever you desire, except for immortality, will be granted! As you have offered your heads to the fire out of great ambition, they will return to your body as before, according to your desire. Your body will not be disfigured, and you will be able to assume any form you wish and conquer your enemies in battle. There is no doubt about this!' Ravana then said, ‘May I never be defeated by Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents, or any other creatures!’ Brahma replied, ‘From all those you named, you shall not have to fear; except from men, you will have no cause for fear. Good fortune to you! So it has been ordained by me!’”
“Markandeya said, ‘Thus addressed, the Ten-headed (Ravana) was highly gratified, for on account of his perverted understanding, the man-eating one slightened human beings. Then the great Grandsire addressed Kumbhakarna as before. His reason being clouded by darkness, he asked for long-lasting sleep. Saying, ‘It shall be so’ ‘Brahma then addressed Vibhishana, ‘O my son, I am much pleased with thee! Ask any boon thou pleasest!’ Thereupon, Vibhishana replied, ‘Even in great danger, may I never swerve from the path of righteousness, and though ignorant, may I, O adorable Sire, be illumined with the light of divine knowledge!’ And Brahma replied, ‘O scourge of thy enemies, as thy soul inclines not to unrighteousness although born in the Rakshasa race, I grant thee immortality!’
“Markandeya said, ‘After hearing this, the Ten-headed one (Ravana) was very pleased, because his warped understanding made him disregard human lives. Then the great Grandsire spoke to Kumbhakarna as he had before. With his mind clouded by darkness, he asked for a long-lasting sleep. Saying, ‘It will be so,’ Brahma then turned to Vibhishana and said, ‘O my son, I am very pleased with you! Request any boon you desire!’ Vibhishana then replied, ‘Even in the face of great danger, may I never stray from the path of righteousness, and even though I am ignorant, may I, O beloved Sire, be enlightened with the light of divine knowledge!’ And Brahma replied, ‘O destroyer of your enemies, since your soul does not lean towards unrighteousness despite being born into the Rakshasa race, I grant you immortality!’"
“Markandeya continued, ‘Having obtained this boon, the Ten-headed Rakshasa defeated Kuvera in battle and obtained from him the sovereignty of Lanka. That adorable Being, leaving Lanka and followed by Gandharvas, Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And Ravana forcibly took from him the celestial chariot Pushpaka. And upon this Vaisravana cursed him, saying, ‘This chariot shall never carry thee; it shall bear him who will slay thee in battle! And as thou hast insulted me, thy elder brother, thou shalt soon die!’
“Markandeya continued, ‘After receiving this gift, the Ten-headed Rakshasa defeated Kuvera in battle and took over the kingdom of Lanka. That beloved Being, leaving Lanka and followed by the Gandharvas, Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And Ravana forcibly took the celestial chariot Pushpaka from him. In response, Vaisravana cursed him, saying, ‘This chariot will never carry you; it will carry the one who will kill you in battle! And because you have insulted me, your older brother, you will soon meet your end!’”
“The pious Vibhishana, O King, treading in the path followed by the virtuous and possessed of great glory, followed Kuvera. That adorable Lord of wealth, highly pleased with his younger brothers, invested him with the command of the Yaksha and Raksha hosts. On the other hand, the powerful and man-eating Rakshasas and Pisachas, having assembled together, invested the Ten-headed Ravana with their sovereignty. And Ravana, capable of assuming any form at will and terrible in prowess, and capable also of passing through the air, attacked the gods and the Daityas and wrested from them all their valuable possessions. And as he had terrified all creatures, he was called Ravana. And Ravana, capable of mustering any measure of might inspired the very gods with terror.”
“The devout Vibhishana, O King, following the path of the virtuous and full of great glory, joined Kuvera. That lovable Lord of wealth, very pleased with his younger brother, appointed him as the leader of the Yaksha and Raksha forces. Meanwhile, the powerful and man-eating Rakshasas and Pisachas came together and made the Ten-headed Ravana their ruler. Ravana, who could take any form he wanted and was fierce in strength, could also travel through the air, attacked the gods and the Daityas and took away all their precious possessions. Because he had instilled fear in all beings, he was called Ravana. With the ability to summon any amount of power, Ravana filled even the gods with terror.”
SECTION CCLXXIV
“Markandeya said, ‘Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma. And Agni said, ‘That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon! Endued with great might he oppresseth in every possible way the creatures of the earth. Protect us, therefore, O adorable one! There is none else save thee to protect us!’
“Markandeya said, ‘Then the Brahmarshis, the Siddhas, and the Devarshis, with Havyavaha as their spokesperson, asked for Brahma's protection. And Agni said, ‘That powerful son of Visrava, the Ten-headed one, cannot be killed because of your boon! Gifted with immense strength, he oppresses all living beings on earth in every conceivable way. So please protect us, O beloved one! There is no one else but you to save us!’”
“Brahma said, ‘O Agni, he cannot be conquered in battle by either the gods or the Asuras! I have already ordained that which is needful for that purpose. Indeed his death is near! Urged by me, the four-headed God hath already been incarnate for that object. Even Vishnu, that foremost of smiters will achieve that object!’
"Brahma said, 'O Agni, he cannot be defeated in battle by either the gods or the Asuras! I've already decided what needs to be done for that. His death is indeed near! Following my guidance, the four-headed God has already taken form for that purpose. Even Vishnu, the greatest of warriors, will accomplish that goal!'"
“Markandeya continued, ‘Then the Grandsire also asked Sakra, in their presence, ‘Be thou, with all the celestials, born on earth! And beget ye on monkeys and bears, heroic sons possessed of great strength and capable of assuming any form at will as allies of Vishnu!’ And at this, the gods, the Gandharvas and the Danavas quickly assembled to take counsel as to how they should be born on earth according to their respective parts. And in their presence the boon-giving god commanded a Gandharvi, by name Dundubhi saying, ‘Go there for accomplishing this object!’ And Dundubhi hearing these words of the Grandsire was born in the world of men as the hunchbacked Manthara. And all the principal celestials, with Sakra and others begot offspring upon the wives of the foremost of monkeys and bears. And those sons equalled their sires in strength and fame. And they were capable of splitting mountain peaks and their weapons were stones and trees of the Sala and the Tala species. And their bodies were hard as adamant, and they were possessed of very great strength. And they were all skilled in war and capable of mustering any measure of energy at will. And they were equal to a thousand elephants in might, and they resembled the wind in speed. And some of them lived wherever they liked, while others lived in forests. And the adorable Creator of the Universe, having ordained all this, instructed Manthara as to what she would have to do. And Manthara quick as thought, understood all his words, and went hither and thither ever engaged in fomenting quarrels.”
Markandeya continued, “Then the Grandfather asked Sakra, in front of everyone, ‘You and all the gods should be born on earth! Have powerful sons with monkeys and bears, who can take on any form as allies of Vishnu!’ Hearing this, the gods, Gandharvas, and Danavas quickly gathered to discuss how they would be born on earth in their various roles. In their presence, the blessing-giving god commanded a Gandharvi named Dundubhi, saying, ‘Go there to make this happen!’ When Dundubhi heard these words from the Grandfather, he was born in the human world as the hunchbacked Manthara. All the main gods, including Sakra and others, had children with the wives of the most notable monkeys and bears. These sons matched their fathers in strength and fame. They could split mountain peaks, and their weapons were stones and trees from the Sala and Tala species. Their bodies were as hard as diamond, and they had tremendous strength. They were all skilled in combat and could summon energy at will. They were as powerful as a thousand elephants and as fast as the wind. Some of them lived wherever they chose, while others stayed in forests. The beloved Creator of the Universe, having arranged all this, instructed Manthara on what she needed to do. Manthara, quick as a thought, understood all his words and went around stirring up conflicts.”
SECTION CCLXXV
“Yudhishthira said, ‘O adorable one, thou hast described to me in detail the history of the birth of Rama and others. I wish to learn the cause of their exile. Do thou, O Brahmana, relate why the sons of Dasaratha—the brothers Rama and Lakshmana—went to the forest with famous princess of Mithila.’
“Yudhishthira said, ‘O beloved one, you have shared with me the detailed history of Rama's birth and others. I want to understand why they were exiled. Please, O Brahmana, tell me why the sons of Dasaratha—the brothers Rama and Lakshmana—went to the forest with the well-known princess of Mithila.’"
“Markandeya said, ‘The pious king Dasaratha, ever mindful of the old and assiduous in religious ceremonies, was greatly pleased when these sons were born. And his sons gradually grew up in might and they became conversant with the Vedas together with all their mysteries, and with the science of arms. And when after having gone through the Brahmacharyya vows the princes were married, king Dasaratha became happy and highly pleased. And the intelligent Rama, the eldest of them all, became the favourite of his father, and greatly pleased the people with his charming ways. And then, O Bharata, the wise king, considering himself old in years took counsel with his virtuous ministers and spiritual adviser for installing Rama as regent of the kingdom. And all those great ministers were agreed that it was time to do so. And, O scion of Kuru’s race, king Dasaratha was greatly pleased to behold his son,—that enhancer of Kausalya’s delight—possessed of eyes that were red, and arms that were sinewy. And his steps were like those of a wild elephant. And he had long arms and high shoulders and black and curly hair. And he was valiant, and glowing with splendour, and not inferior to Indra himself in battle. And he was well-versed in holy writ and was equal to Vrihaspati in wisdom. An object of love with all the people, he was skilled in every science. And with senses under complete control, his very enemies were pleased to behold him. And he was terror of the wicked and the protector of the virtuous. And possessed of intelligence and incapable of being baffled, he was victorious over all and never vanquished by any. And, O descendant of Kurus, beholding his son—that enhancer of Kausalya’s joy—king Dasaratha became highly pleased. And reflecting on Rama’s virtues, the powerful and mighty king cheerfully addressed the family priest, saying, ‘Blessed be thou, O Brahmana! This night of the Pushya constellation will bring in a very auspicious conjunction. Let, therefore, materials be collected and let Rama also be invited. This Pushya constellation will last till tomorrow. And Rama, therefore, should be invested by me and my ministers as prince-regent of all my subjects!’
“Markandeya said, ‘The pious king Dasaratha, always mindful of the elderly and diligent in religious rituals, was extremely happy when his sons were born. As they grew up, they became strong and learned the Vedas along with all their mysteries and the art of warfare. After completing their Brahmacharya vows, when the princes got married, King Dasaratha was joyful and greatly satisfied. The intelligent Rama, the eldest of them all, became his father’s favorite and charmed the people with his delightful nature. Then, O Bharata, the wise king, feeling old, consulted his virtuous ministers and spiritual advisor about making Rama the regent of the kingdom. All the great ministers agreed it was time to proceed. And, O scion of Kuru’s race, King Dasaratha was very pleased to see his son—who brought joy to Kausalya—possessed of red eyes and strong arms. His strides were like those of a wild elephant. He had long arms, broad shoulders, and black curly hair. He was brave, radiant, and unmatched in battle. He was well-versed in sacred texts and wise like Vrihaspati. Lovable to all, he excelled in every knowledge. With complete control over his senses, even his enemies admired him. He was a terror to the wicked and a protector of the virtuous. Intelligent and undefeatable, he triumphed over all and was never beaten by anyone. And, O descendant of Kurus, seeing his son—the joy of Kausalya—King Dasaratha was very pleased. Reflecting on Rama's virtues, the powerful king joyfully spoke to the family priest, saying, ‘Blessed be you, O Brahmana! This night of the Pushya constellation will bring a very auspicious moment. Therefore, let materials be gathered, and let Rama be invited. This Pushya constellation will last until tomorrow. So, Rama should be appointed by me and my ministers as the prince-regent of all my subjects!’”
“Meanwhile Manthara (the maid of Kaikeyi), hearing these words of the king, went to her mistress, and spoke unto her as was suited to the occasion. And she said, ‘Thy great ill-luck, O Kaikeyi, hath this day been proclaimed by the king! O unlucky one, mayst thou be bitten by a fierce and enraged snake of virulent poison! Kausalya, indeed, is fortunate, as it is her son that is going to be installed on the throne. Where, indeed, is thy prosperity, when thy son obtaineth not the kingdom?’
“Meanwhile, Manthara (Kaikeyi's maid), hearing the king's words, went to her mistress and spoke to her appropriately for the situation. She said, ‘Your bad luck, Kaikeyi, has been declared by the king today! Oh, unfortunate one, may you be bitten by a fierce and poisonous snake! Kausalya is truly fortunate, as her son is going to be crowned king. Where is your prosperity when your son isn't getting the kingdom?’”
“Hearing these words of her maid, the slender-waisted and beautiful Kaikeyi put on all her ornaments, and sought her husband in a secluded place. And with a joyous heart, and smiling pleasantly, she addressed these words to him with all the blandishments of love, ‘O king, thou art always true to thy promises. Thou didst promise before to grant me an object of my desire. Do thou fulfil that promise now and save thyself from the sin of unredeemed pledge!’ The king replied, saying, ‘I will grant thee a boon. Ask thou whatever thou wishest! What man undeserving of death shall be slain today and who that deserves death is to be set at liberty? Upon whom shall I bestow wealth to-day, or whose wealth shall be confiscated? Whatever wealth there is in this world, save what belongeth to Brahmanas, is mine! I am the king of kings in this world, and the protector of all the four classes! Tell me quickly, O blessed lady, what that object is upon which thou hast set thy heart!’ Hearing these words of the king, and tying him fast to his pledge, and conscious also of her power over him, she addressed him in these words, ‘I desire that Bharata be the recipient of that investiture which thou hast designed for Rama, and let Rama go into exile living in the forest of Dandaka for fourteen years as an ascetic with matted locks on head and robed in rags and deer-skins!’ Hearing these disagreeable words of cruel import, the king, O chief of the Bharata race, was sorely afflicted and became utterly speechless! But the mighty and virtuous Rama, learning that his father had been thus solicited, went into the forest so that the king’s truth might remain inviolate. And, blessed be thou, he was followed by the auspicious Lakshmana—that foremost of bowmen and his wife Sita, the princess of Videha and daughter of Janaka. And after Rama had gone into the forest, king Dasaratha took leave of his body, agreeably to the eternal law of time. And knowing that Rama not near and that the king was dead, queen Kaikeyi, causing Bharata to be brought before her, addressed him in these words, ‘Dasaratha hath gone to heaven and both Rama and Lakshmana are in the forest! Take thou this kingdom which is so extensive and whose peace there is no rival to disturb’. Thereupon the virtuous Bharata replied unto her saying, ‘Thou hast done a wicked deed, having slain thy husband and exterminated this family from lust of wealth alone! Heaping infamy on my head, O accursed woman of our race, thou hast, O mother, attained this, thy object!’ And having said these words, the prince wept aloud. And having proved his innocence before all the subjects of that realm he set out in the wake of Rama, desiring to bring him back. And placing Kausalya and Sumitra and Kaikeyi in the vehicles at the van of his train, he proceeded with a heavy heart, in company with Satrughna. And he was accompanied by Vasishtha and Vamadeva, and other Brahmanas by thousands and by the people of the cities and the provinces, desiring to bring back Rama. And he saw Rama with Lakshmana, living on the mountains of Chitrakuta with bow in hand and decked with the ornaments of ascetics. Bharata, however, was dismissed by Rama, who was determined to act according to the words, of his father. And returning, Bharata ruled at Nandigrama, keeping before him, his brother’s wooden sandals. And Rama fearing a repetition of intrusion by the people of Ayodhya, entered into the great forest towards the asylum of Sarabhanga. And having paid his respects to Sarabhanga, he entered the forest of Dandaka and took up his abode on the banks of beautiful river Godavari. And while living there, Rama was inveigled into hostilities with Khara, then dwelling in Janasthana, on account of Surpanakha. And for the protection of the ascetics the virtuous scion of Raghu’s race slew fourteen thousand Rakshasas on earth, and having slain those mighty Rakshasas, Khara and Dushana, the wise descendant of Raghu once more made that sacred forest free from danger.’
“Hearing her maid’s words, the slender-waisted and beautiful Kaikeyi adorned herself with all her jewelry and went to find her husband in a secluded spot. With a joyful heart and a pleasant smile, she sweetly said to him, ‘O king, you always keep your promises. You promised to grant me a wish. Please fulfill that promise now and avoid the sin of an unfulfilled pledge!’ The king responded, ‘I will grant you a boon. Ask for whatever you desire! Who deserves to die today, and who should be set free? Whom shall I bestow wealth upon today, or whose wealth shall be taken away? Everything in this world, except what belongs to the Brahmins, is mine! I am the king of kings and the protector of all four classes! Tell me quickly, O blessed lady, what is it that you want!’ Hearing the king’s words, and knowing she held power over him, she replied, ‘I want Bharata to receive the title meant for Rama, and let Rama go into exile in the Dandaka forest for fourteen years as an ascetic, with unkempt hair and dressed in rags and deer-skins!’ Hearing such cruel words, the king, O leader of the Bharata race, was deeply upset and fell silent. However, the strong and virtuous Rama, upon learning that his father had been pressured, went to the forest so that the king’s word might remain unbroken. Blessed be you, he was followed by the auspicious Lakshmana—greatest of bowmen—and his wife Sita, the princess of Videha and daughter of Janaka. After Rama entered the forest, King Dasaratha passed away, as was destined by the eternal law of time. Knowing that Rama was far away and that the king had died, Queen Kaikeyi summoned Bharata and said to him, ‘Dasaratha has gone to heaven, and both Rama and Lakshmana are in the forest! Take this vast kingdom that is free from any rival disturbances.’ Bharata replied, ‘You have done a wicked thing, killing your husband and destroying our family out of greed! You have brought infamy upon me, cursed woman of our family, and achieved your goal!’ After saying this, the prince wept loudly. Proving his innocence to all the subjects, he set out in search of Rama, wanting to bring him back. He placed Kausalya, Sumitra, and Kaikeyi in the car at the front of his procession and set off with a heavy heart alongside Satrughna. He was accompanied by Vasishtha and Vamadeva, along with thousands of Brahmins and the people of the cities and provinces, all wanting to bring back Rama. He found Rama with Lakshmana living on the Chitrakuta mountains, bow in hand and adorned with ascetic decorations. However, Rama dismissed Bharata, determined to honor their father's words. Bharata then ruled from Nandigrama, keeping his brother's wooden sandals before him. Fearing further disturbances from the people of Ayodhya, Rama entered the vast forest towards Sarabhanga’s hermitage. After paying his respects to Sarabhanga, he entered the Dandaka forest and settled by the beautiful Godavari River. While living there, Rama got into conflict with Khara, who was residing in Janasthana because of Surpanakha. To protect the ascetics, the virtuous son of Raghu killed fourteen thousand Rakshasas, and having defeated the powerful Rakshasas Khara and Dushana, the wise descendant of Raghu restored safety to that sacred forest.”
“And after these Rakshasas had been slain, Surpanakha with mutilated nose and lips, repaired to Lanka—the abode of her brother (Ravana). And when that Rakshasa woman, senseless with grief and with dry blood-stains on her face, appeared before Ravana, she fell down at his feet. And beholding her so horribly mutilated, Ravana became senseless with wrath and grinding his teeth sprung up from his seat. And dismissing his ministers, he enquired of her in private, saying, ‘Blessed sister, who hath made thee so, forgetting and disregarding me? Who is he that having got a sharp-pointed spear hath rubbed his body with it? Who is he that sleepeth in happiness and security, after placing a fire close to his head? Who is he that hath trodden upon a revengeful snake of virulent poison? Who indeed, is that person who standeth with his hand thrust into the mouth of the maned lion!’ Then flames of wrath burst forth from his body, like those that are emitted at night from the hollows of a tree on fire. His sister then related unto him the prowess of Rama and the defeat of the Rakshasas with Khara and Dushana at their head. Informed of the slaughter of his relatives, Ravana, impelled by Fate, remembered Maricha for slaying Rama. And resolving upon the course he was to follow and having made arrangements for the government of his capital, he consoled his sister, and set out on an aerial voyage. And crossing the Trikuta and the Kala mountains, he beheld the vast receptacle of deep waters—the abode of the Makaras. Then crossing the Ocean, the Ten headed Ravana reached Gokarna—the favourite resort of the illustrious god armed with the trident. And there Ravana met with his old friend Maricha who, from fear of Rama himself, had adopted an ascetic mode of life.’”
“And after these Rakshasas had been killed, Surpanakha, with her nose and lips mutilated, went back to Lanka, where her brother Ravana lived. When that Rakshasa woman, overwhelmed with grief and with dried blood on her face, appeared before Ravana, she fell at his feet. Seeing her so horrifically disfigured, Ravana was consumed with rage and, gritting his teeth, jumped up from his seat. He dismissed his ministers and asked her privately, ‘Dear sister, who has done this to you, ignoring me? Who is he that has taken a sharp spear and hurt himself with it? Who is it that sleeps peacefully, having placed fire near his head? Who has stepped on a vengeful, poisonous snake? Who indeed is that person who puts his hand in the mouth of a lion!’ Then flames of anger erupted from his body, like those that burst forth from a burning tree at night. His sister then told him about Rama's strength and the defeat of the Rakshasas, led by Khara and Dushana. Learning of the slaughter of his family, Ravana, driven by fate, thought of Maricha to kill Rama. After deciding on his next steps and making arrangements for his kingdom, he comforted his sister and set out on a journey in the air. Crossing the Trikuta and Kala mountains, he saw the vast body of deep water—the home of the Makaras. After crossing the Ocean, the ten-headed Ravana reached Gokarna, the favorite place of the great god armed with the trident. There, Ravana met his old friend Maricha, who had taken up an ascetic lifestyle out of fear of Rama."
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“Markandeya said, ‘Beholding Ravana come, Maricha received him with a respectful welcome, and offered him fruits and roots. And after Ravana had taken his seat, and rested himself a while, Maricha skilled in speech, sat beside Ravana and addressed him who was himself as eloquent in speech, saying, ‘Thy complexion hath assumed an unnatural hue; is it all right with thy kingdom, O king of the Rakshasas? What hath brought thee here? Do thy subjects continue to pay thee the same allegiance that they used to pay thee before? What business hath brought thee here? Know that it is already fulfilled, even if it be very difficult of fulfilment! Ravana, whose heart was agitated with wrath and humiliation informed him briefly of the acts of Rama and the measures that were to be taken.’ And on hearing his story, Maricha briefly replied to him, saying, ‘Thou must not provoke Rama, for I know his strength! Is there a person who is capable of withstanding the impetus of his arrows? That great man hath been the cause of my assuming my present ascetic life. What evil-minded creature hath put thee up to this course calculated to bring ruin and destruction on thee?’ To this Ravana indignantly replied, reproaching him thus, ‘If thou dost not obey my orders, thou shall surely die at my hands.’ Maricha then thought within himself, ‘When death is inevitable, I shall do his biddings; for it is better to die at the hands of one that is superior.’ Then he replied to the lord of the Rakshasas saying, ‘I shall surely render thee whatever help I can!’ Then the Ten-headed Ravana said unto him, ‘Go and tempt Sita, assuming the shape of a deer with golden horns and a golden skin! When Sita will observe thee thus, she will surely send away Rama to hunt thee. And then Sita will surely come within my power, and I shall forcibly carry her away. And then that wicked Rama will surely die of grief at the loss of his wife. Do thou help me in this way!’
Markandeya said, ‘When Ravana arrived, Maricha welcomed him respectfully and offered him fruits and roots. After Ravana took a seat and rested for a bit, Maricha, who was skilled in conversation, sat beside him and said, ‘Your complexion has taken on an unusual color; is everything okay in your kingdom, O king of the Rakshasas? What brings you here? Do your subjects still show you the same loyalty they always have? What business has you here? Know that it has already been fulfilled, even if it’s very difficult to achieve! Ravana, whose heart was troubled with anger and humiliation, briefly informed him about Rama's actions and the steps to be taken.’ After hearing his story, Maricha replied briefly, saying, ‘You must not provoke Rama, for I know his strength! Is there anyone who can withstand the force of his arrows? That great man is the reason I've taken on this ascetic life. What evil-minded person has urged you to take this path that will lead to your ruin and destruction?’ To this, Ravana responded indignantly, saying, ‘If you do not follow my orders, you will surely die by my hands.’ Maricha then thought to himself, ‘When death is unavoidable, I shall comply; it's better to die at the hands of someone greater.’ Then he replied to the lord of the Rakshasas, saying, ‘I will certainly help you in any way I can!’ Then the Ten-headed Ravana said to him, ‘Go tempt Sita by taking the form of a deer with golden horns and golden skin! When Sita sees you, she will definitely send Rama to hunt you. Then Sita will be within my reach, and I will carry her away by force. And then that wicked Rama will surely die of grief at the loss of his wife. Help me in this way!’
“Thus addressed, Maricha performed his obsequies (in anticipation) and with a sorrowful heart, followed Ravana who was in advance of him. And having reached the hermitage of Rama of difficult achievements, they both did as arranged beforehand. And Ravana appeared in the guise of an ascetic with head shaven, and adorned with a Kamandala, and a treble staff. And Maricha appeared in the shape of a deer. And Maricha appeared before the princess of Videha in that guise. And impelled by Fate, she sent away Rama after that deer. And Rama, with the object of pleasing her, quickly took up his bow, and leaving Lakshmana behind to protect her, went in pursuit of that deer. And armed with his bow and quiver and scimitar, and his fingers encased in gloves of Guana skin, Rama went in pursuit of that deer, after the manner of Rudra following the stellar deer90 in days of yore. And that Rakshasa enticed away Rama to a great distance by appearing before him at one time and disappearing from his view at another. And when Rama at last knew who and what that deer was, viz., that he was a Rakshasa, that illustrious descendant of Raghu’s race took out an infallible arrow and slew that Rakshasa, in the disguise of a deer. And struck with Rama’s arrow, the Rakshasa, imitating Rama’s voice, cried out in great distress, calling upon Sita and Lakshmana. And when the princess of Videha heard that cry of distress, she urged Lakshmana to run towards the quarter from whence the cry came. Then Lakshmana said to her, “Timid lady, thou hast no cause of fear! Who is so powerful as to be able to smite Rama? O thou of sweet smiles, in a moment thou wilt behold thy husband Rama!’ Thus addressed, the chaste Sita, from that timidity which is natural to women, became suspicious of even the pure Lakshmana, and began to weep aloud. And that chaste lady, devoted to her husband, harshly reproved Lakshmana, saying, ‘The object which thou, O fool, cherishest in thy heart, shall never be fulfilled! I would rather kill myself with a weapon or throw myself from the top of a hill or enter into a blazing fire than live with a sorry wretch like thee, forsaking my husband Rama, like a tigress under the protection of a jackal!—
“Addressed this way, Maricha prepared for his funeral rites and, with a heavy heart, followed Ravana, who was ahead of him. Upon arriving at the hermitage of Rama, known for his formidable deeds, they both acted as previously planned. Ravana disguised himself as an ascetic, with a shaved head, carrying a Kamandala and a triple staff. Maricha transformed into the shape of a deer and presented himself to the princess of Videha in that form. Driven by fate, she sent Rama after that deer. To please her, Rama quickly grabbed his bow and, leaving Lakshmana behind to protect her, set off in pursuit of the deer. Armed with his bow, quiver, and scimitar, and his fingers protected by gloves made of Guana skin, Rama chased after the deer, much like Rudra did with the celestial deer in ancient times. The Rakshasa lured Rama far away by appearing and disappearing before him. When Rama finally figured out that the deer was actually a Rakshasa, he drew an unbeatable arrow and shot the Rakshasa, who was disguised as a deer. Struck by Rama's arrow, the Rakshasa cried out in agony, imitating Rama’s voice and calling for Sita and Lakshmana. When the princess of Videha heard that distressing cry, she urged Lakshmana to hurry toward the sound. Lakshmana reassured her, saying, “Don’t be afraid, my lady! Who could possibly harm Rama? You will see your husband Rama any moment now!” But Sita, feeling a natural fear, started to distrust even the pure-hearted Lakshmana and began to cry. The devoted Sita harshly scolded Lakshmana, saying, “What you, foolish man, desire in your heart will never happen! I would rather kill myself with a weapon, jump from a cliff, or walk into a blazing fire than live with a lowlife like you, abandoning my husband Rama like a tigress protected by a jackal!”
When the good natured Lakshmana, who was very fond of his brother, heard these words, he shut his ears (with his hands) and set out on the track that Rama had taken. And Lakshmana set out without casting a single glance on that lady with lips soft and red like the Bimba fruit. Meanwhile, the Rakshasa Ravana, wearing a genteel guise though wicked at heart, and like unto fire enveloped in a heap of ashes, showed himself there. And he appeared there in the disguise of a hermit, for forcibly carrying away that lady of blameless character. The virtuous daughter of Janaka, seeing him come, welcomed him with fruits and root and a seat. Disregarding these and assuming his own proper shape, that bull among Rakshasas began to re-assure the princess of Videha in these words, ‘I am, O Sita, the king of the Rakshasas, known by the name of Ravana! My delightful city, known by the name of Lanka is on the other side of the great ocean! There among beautiful women, thou wilt shine with me! O lady of beautiful lips, forsaking the ascetic Rama do thou become my wife!’ Janaka’s daughter of beautiful lips, hearing these and other words in the same strain, shut her ears and replied unto him, saying, ‘Do not say so! The vault of heaven with all its stars may fall down, the Earth itself may be broken into fragments, fire itself may change its nature by becoming cool, yet I cannot forsake the descendant of Raghu! How can a she-elephant, who hath lived with the mighty leader of a herd with rent temples forsake him and live with a hog? Having once tasted the sweet wine prepared from honey or flowers, how can a woman, I fancy, relish the wretched arrak from rice?’ Having uttered those words, she entered the cottage, her lips trembling in wrath and her arms moving to and fro in emotion. Ravana, however, followed her thither and intercepted her further progress. And rudely scolded by the Rakshasa, she swooned away. But Ravana seized her by the hair of her head, and rose up into the air. Then a huge vulture of the name of Jatayu living on a mountain peak, beheld that helpless lady thus weeping and calling upon Rama in great distress while being carried away by Ravana.”
When the good-natured Lakshmana, who cared deeply for his brother, heard these words, he covered his ears and followed the path that Rama had taken. Lakshmana left without even looking at the woman with soft, red lips like the Bimba fruit. Meanwhile, the demon Ravana, presenting himself as a gentleman despite being evil at heart, appeared like fire hidden beneath ashes. He disguised himself as a hermit with the intent of forcibly taking away that innocent woman. The virtuous daughter of Janaka, seeing him approach, welcomed him with fruits and roots and offered him a seat. Ignoring these gestures and revealing his true form, the strongest of the demons began to reassure the princess of Videha with his words, “I am, O Sita, the king of the Rakshasas, known as Ravana! My beautiful city, Lanka, is across the great ocean! There among stunning women, you will shine with me! O lady with lovely lips, abandon the ascetic Rama and become my wife!” Hearing these words and others like them, Janaka’s daughter, with her beautiful lips, covered her ears and replied, “Don’t say that! The heavens with all their stars might fall, the Earth might shatter, fire might turn cold, but I cannot turn my back on the descendant of Raghu! How can a female elephant, who has lived with a powerful bull elephant, abandon him for a swine? Having tasted the sweet wine made from honey or flowers, how could a woman like me enjoy the bitter arrack made from rice?” After saying this, she entered the cottage, her lips trembling in anger and her arms moving in distress. However, Ravana followed her and blocked her path. After being harshly scolded by the demon, she fainted. But Ravana grabbed her by the hair and lifted her into the air. Just then, a giant vulture named Jatayu, living on a mountain peak, saw the helpless woman weeping and calling for Rama in great sorrow while being taken away by Ravana.
SECTION CCLXXVII
“Markandeya said, ‘That heroic king of the vultures, Jatayu, having Sampati for his uterine brother and Arjuna himself for his father, was a friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of Ravana, that ranger of the skies rushed in wrath against the king of the Rakshasas. And the vulture addressed Ravana, saying, ‘Leave the princess of Mithila, leave her I say! How canst thou, O Rakshasa, ravish her when I am alive? If thou dost not release my daughter-in-law, thou shalt not escape from me with life!’ And having said these words Jatayu began to tear the king of the Rakshasas with his talons. And he mangled him in a hundred different parts of his body by striking him with his wings and beaks. And blood began to flow as copiously from Ravana’s body as water from a mountain spring. And attacked thus by that vulture desirous of Rama’s good, Ravana, taking up a sword, cut off the two wings of that bird. And having slain that king of the vultures, huge as a mountain-peak shooting forth above the clouds, the Rakshasa rose high in the air with Sita on his lap. And the princess of Videha, wherever she saw an asylum of ascetics, a lake, a river, or a tank, threw down an ornament of hers. And beholding on the top of a mountain five foremost of monkeys, that intelligent lady threw down amongst them a broad piece of her costly attire. And that beautiful and yellow piece of cloth fell, fluttering through the air, amongst those five foremost of monkeys like lightning from the clouds. And that Rakshasa soon passed a great way through the firmament like a bird through the air. And soon the Rakshasa beheld his delightful and charming city of many gates, surrounded on all sides by high walls and built by Viswakrit himself. And the king of the Rakshasa then entered his own city known by the name of Lanka, accompanied by Sita.’
“Markandeya said, ‘That brave king of the vultures, Jatayu, who had Sampati as his brother and Arjuna as his father, was a friend of Dasaratha. When he saw his daughter-in-law Sita in Ravana's lap, that bird of the skies flew into a rage against the king of the Rakshasas. Jatayu shouted at Ravana, saying, ‘Let the princess of Mithila go, I demand it! How can you, O Rakshasa, take her against my will while I’m alive? If you don’t release her, you won't escape me alive!’ After saying this, Jatayu began to attack the king of the Rakshasas with his talons. He struck Ravana with his wings and beak, tearing him apart in countless places. Blood flowed from Ravana’s body like water from a mountain spring. As he fought fiercely for Rama’s sake, Ravana picked up a sword and cut off both of Jatayu's wings. After killing that king of the vultures, as massive as a mountain peak towering above the clouds, the Rakshasa took to the sky with Sita in his lap. The princess of Videha, whenever she spotted a retreat for ascetics, a lake, a river, or a water tank, dropped one of her ornaments. When she noticed five prominent monkeys atop a mountain, she threw down a large piece of her fine clothing among them. That beautiful yellow cloth fluttered down through the air, like lightning from the clouds, landing among the five distinguished monkeys. The Rakshasa then soared through the sky like a bird. Soon, he saw his lovely and enchanting city with many gates, surrounded by tall walls, built by Viswakrit himself. The king of the Rakshasas then entered his city, known as Lanka, with Sita by his side.’
“And while Sita was being carried away, the intelligent Rama, having slain the great deer, retraced his steps and saw his brother Lakshmana (on the way). And beholding his brother, Rama reproved him, saying, ‘How couldst thou come hither, leaving the princess of Videha in a forest that is haunted by the Rakshasa?’ And reflecting on his own enticement to a great distance by that Rakshasa in the guise of a deer and on the arrival of his brother (leaving Sita alone in the asylum), Rama was filled with agony. And quickly advancing towards Lakshmana while reproving him still, Rama asked him, ‘O Lakshmana, is the princess of Videha still alive? I fear she is no more!’ Then Lakshmana told him everything about what Sita had said, especially that unbecoming language of hers subsequently. With a burning heart Rama then ran towards the asylum. And on the way he beheld a vulture huge as a mountain, lying in agonies of death. And suspecting him to be a Rakshasa, the descendant of the Kakutstha race, along with Lakshmana rushed towards him, drawing with great force his bow to a circle. The mighty vulture, however, addressing them both, said, ‘Blessed be ye, I am the king of the vultures, and friend of Dasaratha!’ Hearing these words of his, both Rama and his brother put aside their excellent bow and said, ‘Who is this one that speaketh the name of our father in these woods?’ And then they saw that creature to be a bird destitute of two wings, and that bird then told them of his own overthrow at the hands of Ravana for the sake of Sita. Then Rama enquired of the vulture as to the way Ravana had taken. The vulture answered him by a nod of his head and then breathed his last. And having understood from the sign the vulture had made that Ravana had gone towards the south, Rama reverencing his father’s friend, caused his funeral obsequies to be duly performed. Then those chastisers of foes, Rama and Lakshmana, filled with grief at the abduction of the princess of Videha, took a southern path through the Dandaka woods beholding along their way many uninhabited asylums of ascetics, scattered over with seats of Kusa grass and umbrellas of leaves and broken water-pots, and abounding with hundreds of jackals. And in that great forest, Rama along with Sumatra’s son beheld many herds of deer running in all directions. And they heard a loud uproar of various creatures like what is heard during a fast spreading forest conflagration. And soon they beheld a headless Rakshasa of terrible mien. And that Rakshasa was dark as the clouds and huge as a mountain, with shoulders broad as those of a Sola tree, and with arms that were gigantic. And he had a pair of large eyes on his breast, and the opening of his mouth was placed on his capacious belly. And that Rakshasa seized Lakshmana by the hand, without any difficulty. And seized by the Rakshasa the son of Sumitra, O Bharata, became utterly confounded and helpless. And casting his glances on Rama, that headless Rakshasa began to draw Lakshmana towards that part of his body where his mouth was. And Lakshmana in grief addressed Rama, saying, ‘Behold my plight! The loss of thy kingdom, and then the death of our father, and then the abduction of Sita, and finally this disaster that hath overwhelmed me! Alas, I shall not behold thee return with the princess of Videha to Kosala and seated on thy ancestral throne as the ruler of the entire Earth! They only that are fortunate will behold thy face, like unto the moon emerged from the clouds, after thy coronation bath in water sanctified with Kusa grass and fried paddy and black peas!’ And the intelligent Lakshmana uttered those and other lamentations in the same strain. The illustrious descendant, however, of Kakutstha’s race undaunted amid danger, replied unto Lakshmana, saying, ‘Do not, O tiger among men, give way to grief! What is this thing when I am here? Cut thou off his right arm and I shall cut off his left.’ And while Rama was still speaking so, the left arm of the monster was severed by him, cut off with a sharp scimitar, as if indeed, that arm were a stalk of the Tila corn. The mighty son of Sumitra then beholding his brother standing before him struck off with his sword the right arm also of that Rakshasa. And Lakshmana also began to repeatedly strike Rakshasa under the ribs, and then that huge headless monster fell upon the ground and expired quickly. And then there came out from the Rakshasa’s body a person of celestial make. And he showed himself to the brothers, staying for a moment in the skies, like the Sun in his effulgence in the firmament. And Rama skilled in speech, asked him, saying, ‘Who art thou? Answer me who enquire of thee? Whence could such a thing happen? All this seems to me to be exceedingly wonderful!’ Thus addressed by Rama, that being replied unto him, saying, ‘I am, O prince, a Gandharva of the name of Viswavasu! It was through the curse of a Brahmana that I had to assume the form and nature of a Rakshasa. As to thyself, O Rama, Sita hath been carried away with violence by king Ravana who dwelleth in Lanka. Repair thou unto Sugriva who will give thee his friendship. There, near enough to the peak of Rishyamuka is the lake known by the name of Pampa of sacred water and cranes. There dwelleth, with four of his counsellors, Sugriva, the brother of the monkey-king Vali decked with a garland of gold. Repairing unto him, inform of thy cause of sorrow. In plight very much like thy own, he will render thee assistance. This is all that we can say. Thou wilt, without doubt, see the daughter of Janaka! Without doubt Ravana and others are known to the king of the monkeys!’ Having said these words, that celestial being of great effulgence made himself invisible, and those heroes, both Rama and Lakshmana, wondered much.”
“And while Sita was being taken away, the clever Rama, having killed the great deer, retraced his steps and saw his brother Lakshmana (on the way). And seeing his brother, Rama scolded him, saying, ‘How could you come here, leaving the princess of Videha in a forest that’s haunted by the Rakshasa?’ And thinking about how he had been lured away to a great distance by that Rakshasa disguised as a deer and his brother arriving (leaving Sita alone in the sanctuary), Rama was filled with sorrow. Quickly moving toward Lakshmana while continuing to scold him, Rama asked him, ‘O Lakshmana, is the princess of Videha still alive? I fear she is no more!’ Then Lakshmana told him everything that Sita had said, especially her unkind words afterward. With a heavy heart, Rama then ran toward the sanctuary. And on the way, he saw a vulture as huge as a mountain, lying in pain. And suspecting it to be a Rakshasa, he, along with Lakshmana, rushed toward it, drawing his bow back very forcefully. The mighty vulture, however, addressed them, saying, ‘Blessed be you, I am the king of the vultures and a friend of Dasaratha!’ Hearing these words, both Rama and his brother put aside their fine bow and said, ‘Who is this speaking our father’s name in these woods?’ And then they saw the creature to be a bird missing two wings, and that bird told them of his own defeat at the hands of Ravana for Sita's sake. Then Rama asked the vulture about the way Ravana had gone. The vulture replied with a nod and then breathed his last. Understanding from the sign the vulture had made that Ravana had gone south, Rama, honoring his father’s friend, had his funeral rites properly performed. Then those destroyers of enemies, Rama and Lakshmana, filled with grief at the kidnapping of the princess of Videha, took a southern route through the Dandaka woods, seeing along their path many deserted asylums of ascetics, scattered with seats of Kusa grass, umbrellas of leaves, broken water pots, and filled with hundreds of jackals. In that vast forest, Rama, along with Sumitra’s son, saw many herds of deer running in all directions. They heard a loud uproar from various creatures like what is heard during a rapidly spreading forest fire. Soon they saw a headless Rakshasa of a terrifying appearance. That Rakshasa was dark as clouds and huge as a mountain, with shoulders broad like a Sola tree and gigantic arms. He had a pair of large eyes on his chest, and his mouth was located on his huge belly. That Rakshasa grabbed Lakshmana by the hand easily. And seized by the Rakshasa, the son of Sumitra, O Bharata, became completely confused and helpless. Casting his gaze on Rama, that headless Rakshasa began to pull Lakshmana toward the part of his body where his mouth was. In sorrow, Lakshmana addressed Rama, saying, ‘Look at my situation! The loss of your kingdom, the death of our father, the abduction of Sita, and now this disaster that has befallen me! Alas, I will not see you return with the princess of Videha to Kosala and seated on your ancestral throne as the ruler of the entire Earth! Only the fortunate will see your face, like the moon emerging from the clouds, after your coronation bath in water purified with Kusa grass and fried paddy and black peas!’ And the clever Lakshmana expressed these and other laments in the same way. However, the illustrious descendant of Kakutstha’s race, unshaken in danger, replied to Lakshmana, saying, ‘Do not, O tiger among men, give in to grief! What is this when I am here? Cut off his right arm, and I will cut off his left.’ And while Rama was still speaking, he severed the monster's left arm with a sharp scimitar, as if that arm were merely a stalk of Tila corn. The mighty son of Sumitra then, seeing his brother standing before him, struck off with his sword the right arm of that Rakshasa as well. Lakshmana began to strike the Rakshasa repeatedly under the ribs, and then that massive headless monster fell to the ground and quickly died. Then there emerged from the Rakshasa’s body a celestial being. He revealed himself to the brothers, momentarily hovering in the skies like the Sun shining in the firmament. Skilled in speech, Rama asked him, ‘Who are you? Answer me as I inquire of you. How could such a thing happen? This all seems incredibly wonderful!’ Thus addressed by Rama, the being replied, saying, ‘I am, O prince, a Gandharva named Viswavasu! It was through the curse of a Brahmana that I had to take on the form and nature of a Rakshasa. As for you, O Rama, Sita has been violently taken away by king Ravana who lives in Lanka. Go to Sugriva, who will offer you his friendship. Near the peak of Rishyamuka is the sacred lake known as Pampa, filled with cranes. There lives Sugriva, brother of the monkey king Vali, adorned with a garland of gold along with four of his advisors. Go to him and tell him of your sorrow. In a situation very much like yours, he will help you. This is all I can say. You will surely see the daughter of Janaka! Without a doubt, Ravana and others are known to the king of the monkeys!’ After saying these words, that celestial being of great radiance became invisible, and those heroes, both Rama and Lakshmana, were left in wonder.”
SECTION CCLXXVIII
“Markandeya said, ‘Afflicted with grief at the abduction of Sita, Rama had not to go much further before he came upon Pampa—that lake which abounded with lotuses of various kinds. And fanned by the cool, delicious and fragrant breezes in those woods, Rama suddenly remembered his dear spouse. And, O mighty monarch, thinking of that dear wife of his, and afflicted at the thought of his separation from her, Rama gave way to lamentations. The son of Sumitra then addressed him saying, ‘O thou that givest proper respect to those that deserve it, despondency such as this should not be suffered to approach thee, like illness that can never touch an old man leading a regular life! Thou hast obtained information of Ravana and of the princess of Videha! Liberate her now with exertion and intelligence! Let us now approach Sugriva, that foremost of monkeys, who is even now on the mountain top! Console thyself, when I, thy disciple and slave and ally, am near!’ And addressed by Lakshmana in these and other words of the same import, Rama regained his own nature and attended to the business before him. And bathing in the waters of Pampa and offering oblations therewith unto their ancestors, both those heroic brothers, Rama and Lakshmana, set out (for Rishyamuka). And arriving at Rishyamuka which abounded with fruits and roots and trees, those heroes beheld five monkeys on the top of the mountain-peak. And seeing them approach, Sugriva sent his counsellor the intelligent Hanuman, huge as the Himavat-mountains, to receive them. And the brothers, having first exchanged words with Hanuman, approached Sugriva. And then, O king, Rama made friends with Sugriva. And when Rama informed Sugriva of the object he had in view, Sugriva showed him the piece of cloth that Sita had dropped among the monkeys, while being carried away by Ravana. And having obtained from him those credentials, Rama himself installed Sugriva—that foremost of monkeys—in sovereignty of all the monkeys of Earth. And Rama also pledged himself to slay Vali in battle. And having come to that understanding and placing the fullest confidence in each other, they all repaired to Kiskindhya, desirous of battle (with Vali). And arriving at Kiskindhya, Sugriva sent forth a loud roar deep as that of a cataract. Unable to bear that challenge, Vali was for coming out (but his wife) Tara stood in way, saying, ‘Himself endued with great strength, the way in which Sugriva is roaring, showeth, I ween, that he hath found assistance! It behoveth thee not, therefore, to go out! Thus addressed by her, that king of the monkeys, the eloquent Vali, decked in a golden garland replied unto Tara of face beautiful as the moon, saying, ‘Thou understandest the voice of every creature. Tell me after reflection whose help it is that this brother in name only of mine hath obtained!’ Thus addressed by him Tara endued with wisdom and possessed of the effulgence of the moon, answered her lord after a moment’s reflection, saying, ‘Listen, O monarch of the monkeys! That foremost of bowmen, endued with great might, Rama the son of Dasaratha, whose spouse hath been ravished, hath made an alliance offensive and defensive with Sugriva! And his brother the intelligent Lakshmana also of mighty arms, the unvanquished son of Sumitra, standeth beside him for the success of Sugriva’s object. And Mainda and Dwivida, and Hanuman the son of Pavana, and Jamvuman, the king of the bears, are beside Sugriva as his counsellors. All these illustrious ones are endued with great strength and intelligence. And these all, depending upon the might and energy of Rama, are prepared for thy destruction!’ Hearing these words of hers that were for his benefit, the king of the monkeys disregarded them altogether. And filled with jealousy, he also suspected her to have set her heart on Sugriva! And addressing Tara in harsh words, he went out of his cave and coming before Sugriva who was staying by the side of the mountains of Malyavat, he spoke unto him thus, ‘Frequently vanquished before by me, fond as thou art of life, thou art allowed by me to escape with life owing to thy relationship with me! What hath made thee wish for death so soon?’ Thus addressed by Vali, Sugriva, that slayer of foes, as if addressing Rama himself for informing him of what had happened, replied unto his brother in these words of grave import, ‘O king, robbed by thee of my wife and my kingdom also, what need have I of life? Know that it is for this that I have come!’ Then addressing each other in these and other words of the same import, Vali and Sugriva rushed to the encounter, fighting with Sala and Tala trees and stones. And they struck each other down on the earth. And leaping high into the air, they struck each other with their fists. And mangled by each other’s nail and teeth, both of them were covered with blood. And the two heroes shone on that account like a pair of blossoming Kinshukas. And as they fought with each other, no difference (in aspect) could be observed so as to distinguish them. Then Hanuman placed on Sugriva’s neck a garland of flowers. And that hero thereupon shone with that garland on his neck, like the beautiful and huge peak of Malya with its cloudy belt. And Rama, recognising Sugriva by that sign, then drew his foremost of huge bows, aiming at Vali as his mark. And the twang of Rama’s bow resembled the roar of an engine. And Vali, pierced in the heart by that arrow, trembled in fear. And Vali, his heart having been pierced through, began to vomit forth blood. And he then beheld standing before him Rama with Sumatra’s son by his side. And reproving that descendant of Kakutstha’s race, Vali fell down on the ground and became senseless. And Tara then beheld that lord of hers possessed of the effulgence of the Moon, lying prostrate on the bare earth. And after Vali had been thus slain, Sugriva regained possession of Kishkindhya, and along with it, of the widowed Tara also of face beautiful as the moon. And the intelligent Rama also dwelt on the beautiful breast of the Malyavat hill for four months, duly worshipped by Sugriva all the while.
“Markandeya said, ‘Overcome with sorrow from Sita's abduction, Rama didn’t have to travel far before he reached Pampa—a lake full of various lotuses. As the cool, sweet, and fragrant breezes blew through the woods, Rama suddenly thought of his beloved wife. And, O mighty king, thinking of his dear wife and suffering from the pain of their separation, Rama broke into lamentations. Lakshmana then spoke to him, saying, ‘You, who respect those deserving of respect, should not let such despair approach you, like an illness that can’t affect a healthy old man! You’ve learned about Ravana and the princess of Videha! Now, with effort and wisdom, save her! Let’s go to Sugriva, the greatest of monkeys, who is up on the mountaintop! Find some comfort, knowing I, your disciple, servant, and ally, am here!’ Encouraged by Lakshmana's words, Rama regained his composure and focused on what needed to be done. After bathing in the waters of Pampa and making offerings to their ancestors, the heroic brothers, Rama and Lakshmana, set out for Rishyamuka. Upon arriving at Rishyamuka, which was rich with fruits and roots and trees, they spotted five monkeys on top of the mountain peak. Seeing them approach, Sugriva sent his wise counselor Hanuman, who was massive like the Himavat mountains, to greet them. The brothers first spoke with Hanuman before going to meet Sugriva. Then, O king, Rama befriended Sugriva. When Rama told Sugriva about his purpose, Sugriva showed him the piece of cloth that Sita had dropped while being taken away by Ravana. After receiving this proof, Rama made Sugriva—the greatest of monkeys—king over all the monkeys on Earth. Rama also promised to defeat Vali in battle. Once they reached this agreement and fully trusted each other, they all headed to Kiskindhya, ready for battle with Vali. Upon reaching Kiskindhya, Sugriva let out a loud roar like crashing thunder. Unable to ignore the challenge, Vali considered coming out, but his wife Tara stopped him, saying, ‘Knowing his strength, Sugriva’s roar means he must have found help! It’s best for you not to go out!’ Responding to her, the eloquent Vali, adorned with a golden garland, replied to the beautiful-faced Tara, saying, ‘You understand the voice of every creature. Tell me after thinking whose help this brother of mine has gained!’ Tara, wise and radiant like the moon, thought for a moment and then said, ‘Listen, O king of the monkeys! The mighty archer Rama, the son of Dasaratha, whose wife has been kidnapped, has made an alliance with Sugriva! His brother, the clever Lakshmana, the unbeatable son of Sumitra, stands beside him for Sugriva’s cause. Mainda, Dwivida, the son of the wind Hanuman, and Jamvuman, the bear king, are also with Sugriva as his advisors. All these illustrious figures are strong and clever. They rely on Rama’s power and are prepared for your destruction!’ Hearing Tara’s words, aimed at helping him, the monkey king dismissed them completely. Filled with jealousy, he suspected her of having feelings for Sugriva! Addressing Tara harshly, he exited his cave and approached Sugriva, who was near the Malyavat mountains, saying to him, ‘Often defeated by me, despite your love for life, I let you escape out of our kinship! What has made you wish for death so soon?’ Sugriva, wishing to inform Rama of what had occurred, replied to his brother, ‘O king, you’ve taken my wife and my kingdom. What need do I have for life? That is why I have come!’ After exchanging further words, Vali and Sugriva rushed at each other, fighting with trees and stones. They knocked each other down and leaped high, striking each other with their fists, covered in blood from each other’s nails and teeth. The two heroes glimmered like blossoming Kinshukas. As they fought, they were indistinguishable from one another. Then Hanuman placed a garland of flowers around Sugriva’s neck and he shone like the magnificent peak of Malya with its cloudy belt. Rama, recognizing Sugriva by this sign, then drew his great bow, aiming at Vali. The twang of Rama’s bow sounded like the roar of an engine. Vali, struck in the heart by the arrow, shivered in dread. As blood poured from his wound, he saw Rama and Sumitra’s son standing before him. Blaming the descendant of Kakutstha’s lineage, Vali collapsed to the ground, unconscious. Tara then saw her lord, radiant as the moon, lying motionless on the cold earth. After Vali was slain, Sugriva regained control of Kishkindhya and won back the beautiful, widowed Tara. The wise Rama also resided on the lovely slopes of the Malyavat hill for four months, honored by Sugriva the entire time.'”
“Meanwhile Ravana excited by lust, having reached his city of Lanka, placed Sita in an abode, resembling Nandana itself, within a forest of Asokas, that looked like an asylum of ascetics. And the large-eyed Sita passed her days there in distress, living on fruits and roots, practising ascetic austerities with fasts, attired in ascetic garb, and waning thin day by day, thinking of her absent lord. And the king of the Rakshasas appointed many Rakshasa women armed with bearded darts and swords and lances and battle-axes and maces and flaming brands, for guarding her. And some of these had two eyes, and some three. And some had eyes on their foreheads. And some had long tongues and some had none. And some had three breasts and some had only one leg. And some had three matted braids on their heads, and some had only one eye. And these, and others of blazing eyes and hair stiff as the camel’s, stood beside Sita surrounding her day and night most watchfully. And those Pisacha women of frightful voice and terrible aspect always addressed that large-eyed lady in the harshest tones. And they said, ‘Let us eat her up, let us mangle her, let us tear her into pieces, her, that is, that dwelleth here disregarding our lord!’ And filled with grief at the separation from her lord, Sita drew a deep sigh and answered those Rakshasa women, saying, ‘Reverend ladies, eat me up without delay! I have no desire to live without that husband of mine, of eyes like lotus-leaves and locks wavy, and blue in hue! Truly I will, without food and without the least love of life, emaciate my limbs, like a she-snake (hibernating) within a Tala tree. Know this for certain that I will never seek the protection of any other person than the descendant of Raghu. And knowing this, do what ye think fit!’ And hearing these words of hers, those Rakshasas with dissonant voice went to the king of the Rakshasas, for representing unto him all she had said. And when those Rakshasas had gone away, one of their number known by the name of Trijata, who was virtuous and agreeable in speech, began to console the princess of Videha. And she said, ‘Listen, O Sita! I will tell thee something! O friend, believe in what I say! O thou of fair hips, cast off thy fears, and listen to what I say. There is an intelligent and old chief of the Rakshasas known by the name of Avindhya. He always seeketh Rama’s good and hath told me these words for thy sake! ‘Reassuring and cheering her, tell Sita in my name, saying: ‘Thy husband the mighty Rama is well and is waited upon by Lakshmana. And the blessed descendant of Raghu hath already made friends with Sugriva, the king of the monkeys, and is ready to act for thee! And, O timid lady, entertain thou no fear on account of Ravana, who is censured by the whole world, for, O daughter, thou art safe from him on account of Nalakuvera’s curse. Indeed, this wretch had been cursed before for his having violated his daughter-in-law, Rambha. This lustful wretch is not able to violate any woman by force. Thy husband will soon come, protected by Sugriva and with the intelligent son of Sumitra in his train, and will soon take thee away hence! O lady, I have had a most terrible dream of evil omen, indicating the destruction of this wicked-minded wretch of Pulastya’s race! This night wanderer of mean deeds is, indeed, most wicked and cruel. He inspireth terror in all by the defects of his nature and the wickedness of his conduct. And deprived of his senses by Fate, he challengeth the very gods. In my vision I have seen every indication of his downfall. I have seen the Ten-headed, with his crown shaven and body besmeared with oil, sunk in mire, and the next moment dancing on a chariot drawn by mules. I have seen Kumbhakarna and others, perfectly naked and with crowns shaven, decked with red wreaths and unguents, and running towards the southern direction. Vibhishana alone, with umbrella over his head, and graced with a turban, and with body decked with white wreaths and unguents, I beheld ascending the summit of the White hill. And I saw four of his counsellors also, decked with white wreaths and unguents, ascending the summit of that hill along with him. All this bodeth that these alone will be saved from the impending terror. The whole earth with its oceans and seas will be enveloped with Rama’s arrows. O lady, thy husband will fill the whole earth with his fame. I also saw Lakshmana, consuming all directions (with his arrows) and ascending on a heap of bones and drinking thereon honey and rice boiled in milk. And thou, O lady, hast been beheld by me running towards a northernly direction, weeping and covered with blood and protected by a tiger! And, O princess of Videha, soon wilt thou find happiness, being united, O Sita, with thy lord, that descendant of Raghu accompanied by his brother!’ Hearing these words of Trijata, that girl with eyes like those of a young gazelle, once more began to entertain hopes of a union with her lord. And when at last those fierce and cruel Pisacha guards came back, they saw her sitting with Trijata as before.”
“Meanwhile, Ravana, driven by desire, reached his city of Lanka and placed Sita in a home that resembled Nandana itself, within a forest of Asokas, looking like a retreat for ascetics. The large-eyed Sita spent her days there in distress, living on fruits and roots, practicing ascetic austerities through fasting, dressed in ascetic clothing, and growing thinner day by day, thinking of her absent husband. The king of the Rakshasas assigned many Rakshasa women armed with bearded darts, swords, lances, battle-axes, maces, and flaming brands to guard her. Some had two eyes, some three, and some had eyes on their foreheads. Some had long tongues, while others had none. Some had three breasts, and some had only one leg. Some had three tangled braids on their heads, and some had only one eye. These and others, with blazing eyes and hair stiff as a camel’s, stood beside Sita, surrounding her day and night, watching her closely. Those Psacha women, with terrifying voices and horrible appearances, always spoke to that large-eyed lady in harsh tones. They said, ‘Let us eat her, let us mutilate her, let us tear her into pieces, her who dares to stay here and ignore our lord!’ Filled with grief over her separation from her husband, Sita let out a deep sigh and answered the Rakshasa women, saying, ‘Revered ladies, eat me up without delay! I have no desire to live without my husband, whose eyes are like lotus leaves and whose hair is wavy and blue! Truly, I will, without food and without the slightest love for life, waste away like a she-snake hibernating within a Tala tree. Know this for certain: I will never seek protection from anyone other than the descendant of Raghu. So, do what you think is right!’ Upon hearing her words, those Rakshasas with dissonant voices went to the king of the Rakshasas to report everything she had said. After they left, one among them named Trijata, who was virtuous and spoke kindly, began to console the princess of Videha. She said, ‘Listen, Sita! I will tell you something! Oh friend, believe in what I say! Oh you with lovely hips, cast aside your fears, and listen to me. There is a wise and elderly chief of the Rakshasas known as Avindhya. He always seeks Rama’s welfare and has conveyed these words for your sake! ‘Reassuring and comforting her, tell Sita in my name: ‘Your husband, mighty Rama, is well, and Lakshmana is serving him. The blessed descendant of Raghu has already made allies with Sugriva, the king of the monkeys, and is prepared to act for you! And, oh timid lady, do not be afraid of Ravana, who is condemned by the entire world; you are safe from him because of Nalakuvera’s curse. Indeed, this wretch has been cursed before for having violated his daughter-in-law, Rambha. This lustful wretch cannot violate any woman by force. Your husband will soon come, protected by Sugriva and accompanied by the wise son of Sumitra, and will take you away from here! Oh lady, I had a dreadful dream of evil omen, signaling the destruction of this wicked-minded creature of Pulastya’s family! This night wanderer with vile deeds is indeed most cruel and wicked. He instills terror in all because of the flaws in his nature and his evil actions. Deprived of his senses by Fate, he challenges even the gods. In my vision, I have seen every sign of his downfall. I saw the Ten-headed one with his crown shaved and body smeared with oil, stuck in mud, and then dancing on a chariot pulled by mules. I saw Kumbhakarna and others, completely naked, with shaved heads, adorned with red wreaths and perfumes, rushing towards the south. Only Vibhishana, with an umbrella over his head and wearing a turban, adorned with white garlands, I saw climbing the peak of the White hill. I also noticed four of his advisors, dressed with white garlands, climbing that hill with him. All of this suggests that only they will be saved from the impending danger. The entire earth, with its oceans and seas, will be filled with Rama’s arrows. Oh lady, your husband will spread his fame across the world. I also saw Lakshmana, consuming all directions with his arrows, rising on a pile of bones and enjoying honey and rice boiled in milk. And you, oh lady, appeared to me running towards the north, weeping, covered in blood, and protected by a tiger! And, oh princess of Videha, soon you will find happiness, reunited with your lord, that descendant of Raghu, accompanied by his brother!’ Hearing these words from Trijata, the girl with eyes like a young gazelle began to feel hopeful about reuniting with her husband once more. And when those fierce and cruel Pisce guards returned, they saw her sitting with Trijata just as before.”
SECTION CCLXXIX
“Markandeya said, ‘And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord, attired in mean garb, with but a single jewel (on the marital thread on her wrist), and incessantly weeping, seated on a stone, and waited upon by Rakshasa women, Ravana, afflicted by the shafts of the god of desire, came to her and approached her presence. And inflamed by desire, that conquerer in battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the Kimpurushas, attired in celestial robes and possessing handsome features, decked with jewelled earrings and wearing a beautiful garland and crown, entered the Asoka woods, like an embodiment of the vernal season. And dressed with care, Ravana looked like the Kalpa tree in Indra’s garden. But though adorned with every embellishment, that inspired her only with awe, like a beautified banian in the midst of a cemetery. And that night wanderer, having approached the presence of that slender-waisted lady, looked like the planet Saturn in the presence of Rohini. And smitten with the shafts of the god of the flowery emblem he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words, ‘Thou hast, O Sita, shown thy regard for thy lord too much! O thou of delicate limbs, be merciful unto me. Let thy person be embellished now (by these maids in waiting). O excellent lady, accept me as thy lord! And, O thou of the most beautiful complexion, attired in costly robes and ornaments, take thou the first place among all the women of my household. Many are the daughters of the celestials and also the Gandharvas that I possess! I am lord also of many Danava and Daitya ladies! One hundred and forty millions of Pisachas, twice as many man-eating Rakshasa of terrible deed, and thrice as many Yaksha do my bidding! Some of these are under the sway of my brother who is the lord of all treasures. In my drinking hall, O excellent lady of beautiful thighs, Gandharvas and Apsaras wait on me as they do on my brother! I am, again, the son of that regenerate Rishi Visravas himself of high ascetic merit. I am renowned, again, as the fifth Regent of the Universe! And, O beautiful lady, of food and edibles and drinks of the very best kind, I have as much as the Lord himself of the celestials! Let all thy troubles consequent on a life in the woods cease! O thou of fair hips, be my Queen, as Mandodari herself!’ Thus addressed by him, the beautiful princess of Videha, turning away and regarding him as something less than a straw, replied unto that wanderer of the night. And at that time the princess of Videha, that girl of beautiful hips, had her deep and compact bosom copiously drenched by her inauspicious tears shed ceaselessly. And she who regarded her husband as her god, answered that mean wretch, saying, ‘By sheer ill-luck it is, O king of the Rakshasas, that I am obliged to hear such words of grievous import spoken by thee! Blessed be thou, O Rakshasa fond of sensual pleasures, let thy heart be withdrawn from me! I am the wife of another, ever devoted to my husband, and, therefore, incapable of being possessed by thee! A helpless human being that I am, I cannot be a fit wife for thee! What joy can be thine by using violence towards an unwilling woman? Thy father is a wise Brahmana, born of Brahma and equal unto that Lord himself of the creation! Why dost thou not, therefore, thyself being equal to a Regent of the Universe, observe virtue? Disgracing thy brother, that king of the Yakshas, that adorable one who is the friend of Maheswara himself, that lord of treasures, how is it that thou feelest no shame?’ Having said these words, Sita began to weep, her bosom shivering in agitation, and covering her neck and face with her garments. And the long and well-knit braid, black and glossy, falling from the head of the weeping lady, looked like a black snake. And hearing these cruel words uttered by Sita, the foolish Ravana, although thus rejected, addressed Sita once more, saying, ‘O lady, let the god having the Makara for his emblem burn me sorely. I will, however, on no account, O thou of sweet smiles and beautiful hips, approach thee, as thou art unwilling! What can I do to thee that still feelest a regard for Rama who is only a human being and, therefore, our food?’ Having said those words unto that lady of faultless features, the king of the Rakshasa made himself invisible then and there and went away to the place he liked. And Sita, surrounded by those Rakshasa women, and treated with tenderness by Trijata, continued to dwell there in grief.”
“Markandeya said, ‘While the pure Sita was living there, overwhelmed with sadness and mourning for her husband, dressed in simple clothes, wearing just one piece of jewelry (the sacred thread on her wrist), and constantly crying as she sat on a stone, attended by Rakshasa women, Ravana, tormented by desire, approached her. Dressed in celestial attire and possessing handsome features, this conqueror of gods, Danavas, Gandharvas, Yakshas, and Kimpurushas, entered the Asoka woods like a symbol of springtime. Ravana, looking meticulously dressed, resembled the Kalpa tree in Indra’s garden. But despite his lavish decorations, he only inspired fear in her, like a beautiful banyan tree in a graveyard. That night wanderer, as he approached the slender-waisted lady, looked like Saturn in the presence of Rohini. Stricken by the arrows of desire, he spoke to the frightened lady, who looked like a helpless doe, saying, ‘You have shown too much loyalty to your husband, O Sita! O delicate one, have mercy on me. Let these maids in waiting adorn you. O exquisite lady, accept me as your lord! And, O beautiful one, dressed in fine clothes and jewelry, be the foremost among all the women in my household. I possess many daughters of the celestials and Gandharvas! I am also the lord of numerous Danava and Daitya ladies! One hundred and forty million Pisachas, twice as many fearsome man-eating Rakshasas, and thrice as many Yakshas serve under me! Some of them are under the command of my brother, the lord of all treasures. In my drinking hall, O beautiful lady, Gandharvas and Apsaras serve me as they do my brother! I am also the son of the revered Rishi Visravas, who is known for his high ascetic merit. I am celebrated as the fifth Regent of the Universe! And, O lovely lady, I have as much of the finest food and drinks as the Lord of the celestials! Let all your troubles from living in the forest come to an end! O you with fair hips, be my Queen, just like Mandodari!’ Addressed in this manner, the beautiful princess of Videha turned away, regarding him as worthless, and replied to that night wanderer. At that moment, the princess, who had a beautiful figure, was drenched in tears of misfortune. She, who saw her husband as her god, responded to that base wretch, saying, ‘By sheer misfortune, O king of the Rakshasas, I am forced to hear your insulting words! May you be blessed, O Rakshasa who loves sensual pleasures, let your heart turn away from me! I am the wife of another, devoted to my husband, and thus cannot belong to you! As a helpless human being, I cannot be a suitable wife for you! What pleasure can you find in forcing yourself on an unwilling woman? Your father is a wise Brahmana, born of Brahma and equal to the Creator himself! Why do you not, being equal to a Regent of the Universe, uphold virtue? How can you show no shame by disgracing your brother, the king of the Yakshas, who is a friend of Maheswara, the lord of treasures?’ After speaking, Sita began to weep, her chest trembling in agitation, covering her neck and face with her garments. The long and well-plaited braid, black and shiny, that fell from the head of the weeping lady looked like a black snake. Hearing Sita's harsh words, the foolish Ravana, though rejected, addressed her once more, saying, ‘O lady, let the god with the Makara emblem burn me! However, I will never approach you, O sweet-smiling one with beautiful hips, since you are unwilling! What can I do to you, who still holds affection for Rama, a mere human, and thus our prey?’ After saying these words to the flawless lady, the king of the Rakshasas made himself invisible and departed to wherever he pleased. Meanwhile, Sita, surrounded by the Rakshasa women and treated kindly by Trijata, continued to dwell there in grief.’”
SECTION CCLXXX
“Markandeya said, ‘Meanwhile the illustrious descendant of Raghu, along with his brother, hospitably treated by Sugriva, continued to dwell on the breast of the Malyavat hill, beholding every day the clear blue sky. And one night, while gazing from the mountain-top on the bright moon in the cloudless sky surrounded by planets and stars and stellar bodies, that slayer of foes was suddenly awakened (to a remembrance of Sita) by the cold breezes fragrant with the perfumes of the lily, lotus and other flowers of the same species. And virtuous Rama, dejected in spirits at the thought of Sita’s captivity in the abode of the Rakshasa, addressed the heroic Lakshmana in the morning saying, ‘Go, Lakshmana and seek in Kishkindhya that ungrateful king off the monkeys, who understand well his own interest and is even now indulging in dissipations, that foolish wretch of his race whom I have installed on a throne and to whom all apes and monkeys and bears owe allegiance, that fellow for whose sake, O mighty-armed perpetuator of Raghu’s race, Vali was slain by me with thy help in the wood of Kishkindhya! I regard that worst of monkeys on earth to be highly ungrateful, for, O Lakshmana, that wretch hath now forgotten me who am sunk in such distress! I think he is unwilling to fulfil his pledge, disregarding, from dullness of understanding, one who hath done him such services! If thou findest him lukewarm and rolling in sensual joys, thou must then send him, by the path Vali hath been made to follow, to the common goal of all creatures! If, on the other hand, thou seest that foremost of monkeys delight in our cause, then, O descendant of Kakutstha, shouldst thou bring him hither with thee! Be quick, and delay not!’ Thus addressed by his brother, Lakshmana ever attentive to the behests and welfare of his superiors, set out taking with him his handsome bow with string and arrows. And reaching the gates of Kishkindhya he entered the city unchallenged. And knowing him to be angry, the monkey-king advanced to receive him. And with his wife, Sugriva the king of the monkeys, with a humble heart, joyfully received him with due honours. And the dauntless son of Sumitra then told him what Rama had said. And having heard everything in detail, O mighty monarch, Sugriva, the king of the monkeys with his wife and servants, joined his hands, and cheerfully said unto Lakshmana, that elephant among men, these words: ‘I am, O Lakshmana, neither wicked, nor ungrateful, nor destitute of virtue! Hear what efforts I have made for finding out Sita’s place of captivity! I have despatched diligent monkeys in all directions. All of them have stipulated to return within a month. They will, O hero, search the whole earth with her forests and hills and seas, her villages and towns and cities and mines. Only five nights are wanting to complete that month, and then thou wilt, with Rama, hear tidings of great joy!’
“Markandeya said, ‘In the meantime, the famous descendant of Raghu, along with his brother, generously hosted by Sugriva, continued to stay on the slopes of the Malyavat hill, enjoying the clear blue sky each day. One night, while he was looking out from the mountain-top at the bright moon in the cloudless sky surrounded by planets, stars, and other celestial bodies, the enemy-slayer was suddenly reminded of Sita by the cool breezes scented with lilies, lotuses, and other flowers. Virtuous Rama, feeling downcast at the thought of Sita’s captivity in the Rakshasa’s domain, spoke to the valiant Lakshmana in the morning, saying, ‘Go, Lakshmana, and search in Kishkindhya for that ungrateful king of the monkeys, who knows well his own interests and is even now indulging in pleasures, that foolish wretch of his kind whom I have placed on a throne and to whom all apes, monkeys, and bears owe loyalty, that fellow for whose sake, O mighty-armed perpetuator of Raghu’s line, Vali was killed by me with your help in the Kishkindhya forest! I see that worst of monkeys on earth as extremely ungrateful, for, O Lakshmana, that wretch has now forgotten me while I am in such distress! I think he is unwilling to keep his promise, ignoring, due to his dull understanding, one who has rendered him such services! If you find him indifferent and indulging in sensual pleasures, you should send him, by the path Vali has walked, to the common end of all creatures! But if you see that great monkey delighting in our cause, then, O descendant of Kakutstha, bring him back with you! Hurry, and do not delay!’ Addressed like this by his brother, Lakshmana, always attentive to the commands and welfare of his superiors, set out taking his handsome bow, string, and arrows with him. When he reached the gates of Kishkindhya, he entered the city without challenge. Sensing his anger, the monkey king came forward to greet him. Sugriva, the king of the monkeys, along with his wife, respectfully received him with joy and honors. The fearless son of Sumitra then told him what Rama had said. After hearing everything in detail, Sugriva, the mighty monkey king, along with his wife and attendants, joined his hands and cheerfully said to Lakshmana, that great man: ‘I am, O Lakshmana, neither wicked, nor ungrateful, nor lacking in virtue! Listen to the efforts I have made to locate Sita’s captivity! I have sent diligent monkeys in every direction. They have all committed to return within a month. They will, O hero, search the entire land, including forests, hills, seas, villages, towns, cities, and mines. Only five nights are left to complete that month, and then you will hear great news with Rama!’”
“Thus addressed by that intelligent king of the monkeys, the high-souled Lakshmana became appeased, and he in his turn worshipped Sugriva. And accompanied by Sugriva, he returned to Rama on the breast of the Malyavat hill. And approaching him, Lakshmana informed him of the beginning already made in respect of his undertaking. And soon thousands of monkey-chiefs began to return, after having carefully searched the three quarters of the earth, viz., the North, the East and the West. But they that had gone towards the South did not make their appearance And they that came back represented to Rama, saying that although they had searched the whole earth with her belt of seas, yet they could not find either the princess of Videha or Ravana. But that descendant of Kakutstha’s race, afflicted at heart, managed to live yet, resting his hopes (of hearing Sita’s tidings) on the great monkeys that had gone towards the South.
“After hearing from that wise king of the monkeys, the noble Lakshmana felt at peace and in turn honored Sugriva. Together with Sugriva, he made his way back to Rama on the slopes of the Malyavat hill. Once he reached Rama, Lakshmana shared the progress that had been made regarding their mission. Soon, thousands of monkey leaders began to return after thoroughly searching the three regions of the earth: the North, the East, and the West. However, those who had gone South did not return. The monkeys that came back reported to Rama, stating that although they searched the entire world along with its oceans, they could not find either the princess of Videha or Ravana. Yet, that descendant of Kakutstha’s lineage, deeply troubled, continued to endure, placing his hope on the great monkeys who had journeyed to the South for news of Sita.”
“After the lapse of two months, several monkeys seeking with haste the presence of Sugriva, addressed him, saying, ‘O king, that foremost of monkeys, the son of Pavana, as also Angada, the son of Vali, and the other great monkeys whom thou hadst despatched to search the southern region, have come back and are pillaging that great and excellent orchard called Madhuvana, which was always guarded by Vali and which hath been well-guarded by thee also after him!’ Hearing of this act of liberty on their part, Sugriva inferred the success of their mission, for it is only servants that have been crowned with success that can act in this way. And that intelligent and foremost of monkeys communicated his suspicions to Rama. And Rama also, from this, guessed that the princess of Mithila had been seen. Then Hanuman and the other monkeys, having refreshed themselves thus, came towards their king, who was then staying with Rama and Lakshmana. And, O Bharata, observing the gait of Hanuman and the colour of his face, Rama was confirmed in the belief that Hanuman had really seen Sita. Then those successful monkeys with Hanuman at their head, duly bowed unto Rama and Lakshmana and Sugriva. And Rama then taking up his bow and quiver, addressed those monkeys, saying, ‘Have you been successful? Will ye impart life unto me? Will ye once more enable me to reign in Ayodhya after having slain my enemy in battle and rescued the daughter of Janaka? With the princess of Videha unrescued, and the foe unslain in battle, I dare not live, robbed of wife and honour!’ Thus addressed by Rama, the son of Pavana, replied unto him, saying, ‘I bring thee good news, O Rama; for Janaka’s daughter hath been seen by me. Having searched the southern region with all its hills, forests, and mines for some time, we became very weary. At length we beheld a great cavern. And having beheld it, we entered that cavern which extended over many Yojanas. It was dark and deep and overgrown with trees and infested by worms. And having gone a great way through it, we came upon sun-shine and beheld a beautiful palace. It was, O Raghava, the abode of the Daitya Maya. And there we beheld a female ascetic named Prabhavati engaged in ascetic austerities. And she gave us food and drink of various kinds. And having refreshed ourselves therewith and regained our strength, we proceeded along the way shown by her. At last we came out of the cavern and beheld the briny sea, and on its shores, the Sahya, the Malaya and the great Dardura mountains. And ascending the mountains of Malaya, we beheld before us the vast ocean.91 And beholding it we felt sorely grieved in mind. And dejected in spirits and afflicted with pain and famishing with hunger, we despaired of returning with our lives. Casting our eyes on the great ocean extending over many hundreds of Yojanas and abounding in whales and alligators and other aquatic animals, we became anxious and filled with grief. We then sat together, resolved to die there of starvation. And in course of conversation we happened to talk of the vulture Jatayu. Just then we saw a bird huge as a mountain, of frightful form, and inspiring terror into every heart, like a second son of Vinata.92 And coming upon us unawares for devouring us, he said, ‘Who are ye that are speaking thus of my brother Jatayu? I am his elder brother, by name Sampati, and am the king of birds. Once upon a time, we two, with the desire of outstripping each other, flew towards the sun. My wings got burnt, but those of Jatayu were not. That was the last time I saw my beloved brother Jatayu, the king of vultures! My wings burnt, I fell down upon the top of this great mountain where I still am!’ When he finished speaking, we informed him of the death of his brother in a few words and also of this calamity that hath befallen thee! And, O king, the powerful Sampati heating this unpleasant news from us, was greatly afflicted and again enquired of us, saying, ‘Who is this Rama and why was Sita carried off and how was Jatayu slain? Ye foremost of monkeys I wish to hear everything in detail!’ We then informed him of everything about this calamity of thine and of the reason also of our vow of starvation. That king of birds then urged us (to give up our vow) by these words of his: ‘Ravana is, indeed, known to me. Lanka is his capital. I beheld it on the other side of the sea in a valley of the Trikuta hills! Sita must be there. I have little doubt of this!’ Hearing these words of his, we rose up quickly and began, O chastiser of foes, to take counsel of one another for crossing the ocean! And when none dared to cross it, I, having recourse to my father, crossed the great ocean which is a hundred Yojanas in width. And having slain the Rakshasis on the waters, I saw the chaste Sita within Ravana’s harem, observing ascetic austerities, eager to behold her lord, with matted locks on head, and body besmeared with filth, and lean, and melancholy and helpless. Recognising her as Sita by those unusual signs, and approaching that worshipful lady while alone, I said, ‘I am, O Sita, an emissary of Rama and monkey begotten by Pavana!93 Desirous of having a sight of thee, hither have I come travelling through the skies! Protected by Sugriva, that monarch of all the monkeys, the royal brothers Rama and Lakshmana are in peace! And Rama, O lady, with Sumitra’s son, hath enquired of thy welfare! And Sugriva also, on account of his friendship (with Rama and Lakshmana) enquireth of thy welfare. Followed by all the monkeys, thy husband will soon be here. Confide in me, O adorable lady, I am a monkey and not a Rakshasa!’ Thus addressed by me, Sita seemed to meditate for a moment and then replied to me, saying, ‘From the words of Avindhya I know that thou art Hanuman! O mighty-armed one, Avindhya is an old and respected Rakshasa! He told me that Sugriva is surrounded by counsellors like thee. Thou mayst depart now!’ And with these words she gave me this jewel as a credential. And, indeed, it was by means of this jewel that the faultless Sita had been able to support her existence. And the daughter of Janaka further told me as a token from her, that by thee, O tiger among men, a blade of grass (inspired with Mantras and thus converted into a fatal weapon) had once been shot at a crow while ye were on the breast of the mighty hill known by the name of Chitrakuta! And this she said as evidence of my having met her and hers being really the princess of Videha. I then caused myself to be seized by Ravana’s soldiers, and then set fire to the city of Lanka!’”
“After two months had passed, several monkeys hurriedly sought out Sugriva and said to him, ‘Oh king, the best of monkeys, the son of the Wind God, along with Angada, the son of Vali, and the other great monkeys you sent to explore the southern region, have returned and are raiding the excellent orchard called Madhuvana, which has always been protected by Vali and which you have also guarded after him!’ Hearing this act of boldness, Sugriva realized their mission had been successful, as only successful servants would act this way. That clever and foremost monkey shared his thoughts with Rama. Rama also inferred from this that the princess of Mithila had been spotted. Then Hanuman and the other monkeys, having recuperated, approached their king, who was then with Rama and Lakshmana. And, oh Bharata, noticing Hanuman's gait and the color of his face, Rama was convinced that Hanuman had indeed seen Sita. The successful monkeys, with Hanuman leading, duly bowed to Rama, Lakshmana, and Sugriva. Then Rama picked up his bow and quiver and addressed the monkeys, saying, ‘Have you been successful? Will you bring me back to life? Will you once again allow me to rule in Ayodhya after defeating my enemy in battle and rescuing the daughter of Janaka? I cannot bear to live without my wife and honor, with the princess of Videha unrescued and my enemy still alive!’ Responding to Rama, the son of the Wind God said, ‘I bring you good news, Rama; for I have seen Janaka's daughter. After searching the southern region with all its hills, forests, and mines for some time, we grew very tired. Eventually, we discovered a large cave. Entering that cave, which extended for many Yojanas, we found it dark and deep, overgrown with trees and filled with worms. After traveling a great distance through it, we emerged into sunlight and saw a beautiful palace. It was, oh Raghava, the home of the Daitya Maya. There, we met a female ascetic named Prabhavati, who was performing austerities. She provided us food and drink of various kinds. After refreshing ourselves and regaining our strength, we followed the path she showed us. Finally, we exited the cave and saw the vast ocean, with the Sahya, Malaya, and great Dardura mountains on its shores. Climbing the Malaya mountains, we faced the immense ocean.91 Gazing at it, we felt great sorrow. Dejected and in distress, we despaired of returning alive. As we looked at the vast ocean stretching for hundreds of Yojanas, full of whales, alligators, and other sea creatures, we grew anxious and filled with grief. We then sat together, ready to die there from starvation. While we were talking, we mentioned the vulture Jatayu. Just then, we saw a bird, huge as a mountain, with a terrifying appearance that struck fear in every heart, like a second son of Vinata.92 Coming upon us unawares to devour us, it said, ‘Who are you that speak of my brother Jatayu? I am his elder brother, Sampati, and I am the king of birds. Once, in a race to outdo each other, we flew toward the sun. My wings were burnt, but Jatayu’s were not. That was the last time I saw my dear brother, the king of vultures! My burnt wings made me fall here atop this great mountain, where I remain!’ After he finished speaking, we told him about his brother's death and the calamity that has befallen you. And, oh king, the mighty Sampati, hearing this unpleasant news from us, was deeply saddened and asked, ‘Who is this Rama? Why was Sita taken, and how was Jatayu killed? You foremost of monkeys, I want to know everything in detail!’ We then shared everything about your calamity and the reason for our vow of starvation. The king of birds urged us to abandon our vow, saying: ‘I know Ravana well. Lanka is his capital. I saw it on the other side of the sea in a valley of the Trikuta hills! Sita must be there. I have little doubt of this!’ Hearing Sampati's words, we quickly got up and started discussing how to cross the ocean! When none dared to cross it, I, seeking my father's guidance, crossed the vast ocean that is a hundred Yojanas wide. After defeating the Rakshasis in the waters, I saw the chaste Sita in Ravana’s harem, practicing austerities, longing to see her husband, her hair matted, her body covered in dirt, thin, sad, and helpless. Recognizing her as Sita by those unmistakable signs, I approached that noble lady while she was alone and said, ‘I am, oh Sita, a messenger of Rama and a monkey born of the Wind God!93 Desiring to see you, I have come here, traveling through the skies! Under the protection of Sugriva, the king of all monkeys, the royal brothers Rama and Lakshmana are safe! And Rama, oh lady, with Sumitra’s son, has asked about your well-being! Sugriva, too, because of his friendship with Rama and Lakshmana, inquires about your welfare. Your husband will soon be here, followed by all the monkeys. Trust me, oh honored lady, I am a monkey and not a Rakshasa!’ After I spoke, Sita paused for a moment and then replied, ‘From Avindhya's words, I know you are Hanuman! Oh mighty one, Avindhya is an old and respected Rakshasa! He told me that Sugriva is surrounded by counselors like you. You may go now!’ With these words, she gave me this jewel as proof. Indeed, this jewel helped the faultless Sita sustain herself. The daughter of Janaka also mentioned a token from her that once a blade of grass (imbued with Mantras and turned into a deadly weapon) had been shot at a crow while you were on the mighty hill known as Chitrakuta! She said this to confirm that I had met her and that she truly is the princess of Videha. I then let myself be captured by Ravana’s soldiers and subsequently set fire to the city of Lanka!”
SECTION CCLXXXI
“Markandeya said, ‘It was on the breast of that very hill where Rama was seated with those foremost of monkeys that great monkey chiefs at the command of Sugriva, began to flock together. The father-in-law of Vali, the illustrious Sushena, accompanied by a thousand crores of active apes, came to Rama. And those two foremost of monkeys endued with mighty energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of monkeys, showed themselves there. And, O king, Gavakshya also of terrible mien and endued with a bovine tail, showed himself there, having collected sixty thousand crores of monkeys. And the renowned Gandhamadana, dwelling on the mountains of the same name, collected a hundred thousand crores of monkeys. And the intelligent and mighty monkey known by the name of Panasa mustered together fifty-two crores of monkeys.94 And that foremost and illustrious of monkeys named Dadhimukha of mighty energy mustered a large army of monkeys possessed of terrible prowess. And Jamvuvan showed himself there with a hundred thousand crores of black bears of terrible deeds and faces having the Tilaka mark.95 And these and many other chiefs of monkey-chiefs, countless in number, O king, came there for aiding Rama’s cause. And endued with bodies huge as mountain-peaks and roaring like lions, loud was the uproar that was heard there made by those monkeys running restlessly from place to place. And some of them looked like mountain-peaks, and some looked like buffaloes. And some were of the hue of autumnal clouds and the faces of some were red as vermillion. And some rose high, and some fell down, and some cut capers, and some scattered the dust, as they mustered together from various directions. And that monkey army, vast as the sea at full tide, encamped there at Sugriva’s bidding. And after those foremost of monkeys had mustered from every direction, the illustrious descendant of Raghu, with Sugriva by his side, set out in an auspicious moment of a very fair day under a lucky constellation, accompanied by that host arrayed in order of battle, as if for the purpose of destroying all the worlds. And Hanuman, the son of the Wind-god, was in the van of that host, while the rear was protected by the fearless son of Sumitra. And surrounded by the monkey-chiefs, those princes of Raghu’s house with fingers cased in guana skin, shone, as they went, like the Sun and the Moon in the midst of the planets. And that monkey host armed with stones and Sala and Tala trees, looked very much like a far-extending field of corn under the morning sun. And that mighty army, protected by Nala and Nila and Angada and Kratha and Mainda and Dwivida, marched forth for achieving the purpose of Raghava. And encamping successively, without interruption of any kind, on wide and healthy tracts and valleys abounding with fruits and roots and water and honey and meat, the monkey host at last reached the shores of the briny sea. And like unto a second ocean, that mighty army with its countless colours, having reached the shores of sea, took up its abode there. Then the illustrious son of Dasaratha, addressing Sugriva amongst all those foremost monkeys, spoke unto him these words that were suited to the occasion, ‘This army is large. The ocean also is difficult to cross. What contrivance, therefore, commends itself to thee for crossing the ocean?’ At these words, many vain-glorious monkeys answered, ‘We are fully able to cross the sea.’ This answer, however, was not of much use, as all could not avail of that means. Some of the monkeys proposed to cross the sea in boats, and some in rafts of various kinds. Rama, however, conciliating them all, said, ‘This cannot be. ‘The sea here is a full hundred Yojanas in width. All the monkeys, ye heroes, will not be able to cross it. This proposal, therefore, that ye have made, is not consonant to reason. Besides we have not the number of boats necessary for carrying all our troops. How, again, can one like us raise such obstacles in the way of the merchants? Our army is very large. The foe wilt make a great havoc if a hole is detected. Therefore, to cross the sea in boats and rafts doth not recommend itself to me. I will, however, pray to the Ocean for the necessary means. Foregoing food, I will lie down on the shore. He will certainly show himself to me. If, however, he doth not show himself, I will chastise him then by means of my great weapons that are more blazing than fire itself and are incapable of being baffled!’ Having said these words, both Rama and Lakshmana touched water96 and duly laid themselves down on a bed of kusa grass on the seashore. The divine and illustrious Ocean then that lord of male and female rivers, surrounded by aquatic animals, appeared unto Rama in a vision. And addressing Rama in sweet accents, the genius of the Ocean, surrounded by countless mines of gems, said, ‘O son of Kausalya, tell me what aid, O bull among men, I am to render thee! I also have sprung from the race of Ikshwaku97 and am, therefore, a relative of thine!’ Rama replied unto him, saying, ‘O lord of rivers, male and female, I desire thee to grant me a way for my troops, passing along which I may slay the Ten-headed (Ravana), that wretch of Pulastya’s race! If thou dost not grant the way I beg of thee, I will then dry thee up by means of my celestial arrows inspired with mantras!’ And hearing these words of Rama, the genius of Varuna’s abode, joining his hands, answered in great affliction, ‘I do not desire to put any obstacle in thy way. I am no foe of thine! Listen, O Rama, to these words, and having listened, do what is proper! If, at thy command, I get a way for the passage of thy army, others then, from strength of their bows, will command me to do the same! In thy army there is a monkey of the name of Nala, who is a skilful mechanic. And endued with great strength, Nala is the son of Tashtri, the divine artificer of the Universe. And whether it is wood, or grass or stone, that he will throw into my waters, I will support the same on my surface, and thus wilt thou have a bridge (over which to pass)!’ And having said these words, the genius of the Ocean disappeared. And Rama awaking, called Nala unto him and said, ‘Build thou a bridge over the sea! Thou alone, I am sure, art able to do it!’ And it was by this means that the descendant of Kakutstha’s race caused a bridge to be built that was ten Yojanas in width and a hundred Yojanas in length. And to this day that bridge is celebrated over all the world by the name of Nala’s bridge. And having completed that bridge, Nala, of body huge as a hill, came away at the command of Rama.
“Markandeya said, ‘It was on that very hill where Rama was seated with the best of monkeys that the great monkey chiefs began gathering at Sugriva's command. The illustrious Sushena, the father-in-law of Vali, arrived with a thousand crores of active apes. And those two foremost monkeys, Gaya and Gavakshya, each accompanied by a hundred crores of monkeys, appeared there. And, O king, Gavakshya, who looked terrifying and had a tail like a cow, showed up with sixty thousand crores of monkeys. The renowned Gandhamadana, living on the mountains of the same name, gathered a hundred thousand crores of monkeys. The intelligent and powerful monkey known as Panasa assembled fifty-two crores of monkeys. And the most distinguished and powerful monkey named Dadhimukha gathered a large army of monkeys with remarkable strength. Jamvuvan also appeared with a hundred thousand crores of fierce black bears with the Tilaka mark on their foreheads. And these and many other leaders of countless monkeys, O king, came to support Rama. Their bodies were as massive as mountain peaks, and the noise from those monkeys running around like lions created a loud uproar. Some looked like mountain peaks, while others resembled buffaloes. Some had the color of autumn clouds and others had faces as red as vermilion. Some rose high, some fell down, some jumped around, and some kicked up dust as they gathered from different directions. This monkey army, vast as a full ocean, camped there at Sugriva's command. And after those top monkeys had assembled from every angle, the renowned descendant of Raghu, along with Sugriva by his side, set out at a fortunate moment on a beautiful day under a lucky star, accompanied by that organized host, as if to destroy all the worlds. Hanuman, the son of the Wind-god, led the charge while the fearless son of Sumitra protected the rear. Surrounded by the monkey chiefs, those princes of Raghu’s line, with their fingers covered in guana skin, shone as they moved, like the Sun and the Moon among the planets. The armed monkey host, with stones, Sala, and Tala trees, looked like an extensive field of corn in the morning sun. This mighty army, protected by Nala, Nila, Angada, Kratha, Mainda, and Dwivida, marched to fulfill Raghava's purpose. They set up camp, continuously and without interruption, on wide, healthy lands and valleys rich in fruits, roots, water, honey, and meat, until they finally reached the shores of the salty sea. Like a second ocean, that vast army, with its countless colors, settled there by the sea. Then the illustrious son of Dasaratha spoke to Sugriva in front of all those leading monkeys, saying, ‘This army is huge. The ocean is also hard to cross. What plan do you suggest for crossing it?’ At these words, many boastful monkeys replied, ‘We can easily cross the sea.’ However, this response wasn’t very helpful since not all could use that method. Some monkeys suggested crossing the sea in boats, while others talked about using rafts of various kinds. Rama, trying to appease them all, said, ‘This won’t work. The sea here is a full hundred Yojanas wide. Not all of you heroes will be able to cross it. So your suggestion isn’t reasonable. Besides, we don't have enough boats to carry all our troops. How can we, like us, create barriers for the merchants? Our army is very large. The enemy will cause great damage if they find any weakness. Therefore, crossing the sea in boats and rafts isn’t a good idea. I will pray to the Ocean for the needed means. I will forgo food and lie down on the shore. He will surely show himself to me. But if he doesn’t show himself, I will punish him with my powerful weapons, which burn brighter than fire and cannot be evaded!’ After saying these words, both Rama and Lakshmana touched the water and properly laid down on a bed of kusa grass on the seashore. The divine and illustrious Ocean, that lord of male and female rivers, surrounded by aquatic creatures, appeared to Rama in a vision. Addressing Rama in gentle tones, the spirit of the Ocean, encircled by countless gems, said, ‘O son of Kausalya, tell me what help, O best among men, I can provide! I too come from the Ikshwaku line and am, therefore, your relative!’ Rama responded, saying, ‘O lord of rivers, both male and female, I request you to grant me a way for my troops to cross, so that I may defeat the Ten-headed (Ravana), that wretch of Pulastya's descent! If you do not grant this path I ask for, I will dry you up with my celestial arrows charged with mantras!’ Upon hearing Rama’s words, the spirit of Varuna's realm, with joined hands, replied with great distress, ‘I have no intention of hindering you. I am not your enemy! Listen, O Rama, to these words, and once you've listened, act accordingly! If, at your command, I clear a way for your army, others will then demand that I do the same because of their bow strength! In your army is a monkey named Nala, who is an excellent engineer. Endowed with great strength, Nala is the son of Tashtri, the divine creator of the Universe. Whether it’s wood, grass, or stone, whatever he throws into my waters, I will hold it on my surface, and thus you will have a bridge to cross!’ After saying this, the spirit of the Ocean vanished. Rama then called Nala and said, ‘Build a bridge over the sea! I am sure you can do it!’ By this means, the descendant of Kakutstha’s line had a bridge constructed that was ten Yojanas wide and a hundred Yojanas long. To this day, that bridge is known throughout the world as Nala’s bridge. After finishing the bridge, Nala, whose body was as massive as a hill, left at Rama's command.’
“And while Rama was on this side of the ocean, the virtuous Vibhishana, the brother of the king of the Rakshasas accompanied by four of his counsellors, came unto Rama. And the high-souled Rama received him with due welcome. Sugriva, however, feared, thinking he might be a spy. The son of Raghu, meanwhile perfectly satisfied (with Vibhishana) in consequence of the sincerity of his exertions and the many indications of his good conduct, worshipped him with respect. And he also installed Vibhishana in the sovereignty of all the Rakshasas and made him his own junior counsellor, and a friend of Lakshmana’s. And it was under Vibhishana’s guidance, O king, that Rama with all his troops crossed the great ocean by means of that bridge in course of a month. And having crossed the ocean and arrived at Lanka, Rama caused its extensive and numerous gardens to be devastated by his monkeys. And while Rama’s troops were there, two of Ravana’s counsellors and officers, named Suka and Sarana, who had come as spies, having assumed the shape of monkeys, were seized by Vibhishana. And when those wanderers of the night assumed their real Rakshasa forms, Rama showed them his troop and dismissed them quietly. And having quartered his troops in those woods that skirted the city, Rama then sent the monkey Angada with great wisdom as his envoy to Ravana.”
“And while Rama was on this side of the ocean, the virtuous Vibhishana, the brother of the king of the Rakshasas, came to Rama with four of his advisors. Rama welcomed him warmly. However, Sugriva was worried, thinking Vibhishana might be a spy. The noble Rama, satisfied with Vibhishana’s genuine efforts and many signs of good behavior, honored him with respect. He appointed Vibhishana as the ruler of all the Rakshasas and made him his junior advisor and a friend of Lakshmana. It was under Vibhishana’s guidance, O king, that Rama and all his troops crossed the great ocean by means of that bridge in about a month. After crossing the ocean and reaching Lanka, Rama sent his monkeys to destroy its vast gardens. While Rama’s troops were there, two of Ravana’s advisors, named Suka and Sarana, who had come as spies in the form of monkeys, were captured by Vibhishana. When these night wanderers revealed their true Rakshasa forms, Rama showed them his army and quietly dismissed them. After setting up his troops in the woods surrounding the city, Rama sent the wise monkey Angada as his envoy to Ravana.”
SECTION CCLXXXII
“Markandeya said, ‘Having quartered his army in those groves abounding with food and water and with fruits and roots, the descendant of Kakutstha began to watch over them with care. Ravana, on the other hand, planted in his city many appliances constructed according to the rules of military science. And his city, naturally impregnable on account of its strong ramparts and gate-ways, had seven trenches, that were deep and full of water to the brim and that abounded with fishes and sharks and alligators, made more impregnable still by means of pointed stakes of Khadira wood. And the ramparts, heaped with stones, were made impregnable by means of catapults. And the warriors (who guarded the walls) were armed with earthen pots filled with venomous snakes, and with resinous powders of many kinds. And they were also armed with clubs, and fire-brands and arrows and lances and swords and battle-axes. And they had also Sataghnis98 and stout maces steeped in wax.99 And at all the gates of the city were planted movable and immovable encampments manned by large numbers of infantry supported by countless elephants and horses. And Angada, having reached one of the gates of the city, was made known to the Rakshasas. And he entered the town without suspicion or fear. And surrounded by countless Rakshasas, that hero in his beauty looked like the Sun himself in the midst of masses of clouds. And having approached the hero of Pulastya’s race in the midst of his counsellors, the eloquent Angada saluted the king and began to deliver Rama’s message in these words, ‘That descendant of Raghu, O king, who ruleth at Kosala and whose renown hath spread over the whole world, sayeth unto thee these words suited to the occasion. Accept thou that message and act according to it! Provinces and towns, in consequence of their connection with sinful kings incapable of controlling their souls, are themselves polluted and destroyed. By the violent abduction of Sita, thou alone hast injured me! Thou, however, wilt become the cause of death to many unoffending persons. Possessed of power and filled with pride, thou hast, before this, slain many Rishis living in the woods, and insulted the very gods. Thou hast slain also many great kings and many weeping women. For those transgressions of thine, retribution is about to overtake thee! I will slay thee with thy counsellors. Fight and show thy courage!100 O wanderer of the night, behold the power of my bow, although I am but a man! Release Sita, the daughter of Janaka! If thou dost not release her, I shall make the Earth divested of all Rakshasas with my keen-edged arrows!’ Hearing these defiant words of the enemy, king Ravana bore them ill, becoming senseless with wrath. And thereupon four Rakshasas skilled in reading every sign of their master, seized Angada like four hawks seizing a tiger. With those Rakshasas, however, holding him fast by his limbs, Angada leaped upwards and alighted on the palace terrace. And as he leaped up with a great force, those wanderers of the night fell down the earth, and bruised by the violence of the fall, had their ribs broken. And from the golden terrace on which he had alighted, he took a downward leap. And overleaping the walls of Lanka, he alighted to where his comrades were. And approaching the presence of the lord of Kosala and informing him of everything, the monkey Angada endued with great energy retired to refresh himself, dismissed with due respect by Rama.
“Markandeya said, ‘After setting up his army in those groves filled with food, water, fruits, and roots, the descendant of Kakutstha kept close watch over them. On the other hand, Ravana constructed various military devices in his city according to strategic principles. His city, naturally fortified due to its strong walls and gates, had seven deep trenches filled to the brim with water, teeming with fish, sharks, and alligators, made even more secure by pointed stakes of Khadira wood. The walls, piled high with stones, were fortified with catapults. The warriors guarding the walls were equipped with pots filled with venomous snakes, various resinous powders, clubs, flaming torches, arrows, lances, swords, and battle-axes. They also had Sataghnis and heavy maces soaked in wax. At all the city gates, there were movable and stationary encampments occupied by large groups of infantry supported by numerous elephants and horses. Angada, reaching one of the city gates, caught the attention of the Rakshasas. He entered the town without raising any suspicion or fear. Surrounded by countless Rakshasas, the hero seemed like the Sun among a mass of clouds. Approaching the hero of Pulastya's lineage among his advisors, the eloquent Angada saluted the king and began to convey Rama's message, saying, ‘That descendant of Raghu, O king, who rules in Kosala and whose fame has spread worldwide, sends you these words fitting for the occasion. Accept this message and act on it! Provinces and towns are polluted and ruined due to their connection with sinful kings who cannot control themselves. Through your violent abduction of Sita, you alone have harmed me! However, you will also become the cause of death for many innocent people. Filled with pride and power, you have previously killed many sages living in the woods and insulted the gods themselves. You have also slain numerous great kings and many grieving women. For these wrongdoings, retribution is about to catch up with you! I will slay you along with your advisors. Fight and show your courage! O wanderer of the night, witness the power of my bow, even though I am just a man! Release Sita, the daughter of Janaka! If you do not, I will rid the Earth of all Rakshasas with my sharp arrows!’ Hearing these defiant words from the enemy, King Ravana reacted with fury, becoming enraged. Four Rakshasas adept at reading their master's signs seized Angada like hawks capturing a tiger. However, despite the Rakshasas holding him tightly, Angada jumped upward and landed on the palace terrace. As he leaped with great force, the night creatures fell to the ground, bruised and with broken ribs from the impact. From the golden terrace where he had landed, he took another leap. Clearing the walls of Lanka, he landed where his comrades were. Approaching the lord of Kosala and informing him of everything, Angada, filled with great energy, retired to refresh himself, respectfully dismissed by Rama.’
The descendant of Raghu then caused the ramparts of Lanka to be broken down by a united attack of all those monkeys endued with the speed of the wind. Then Lakshmana, with Vibhishana and the king of the bears marching in the van, blew up the southern gate of the city that was almost impregnable. Rama then attacked Lanka with a hundred thousand crores of monkeys, all possessed of great skill in battle, and endued with reddish complexions like those of young camels. And those crores of greyish bears with long arms, and legs and huge paws, and generally supporting themselves on their broad haunches, were also urged on to support the attack. And in consequence of those monkeys leaping up and leaping down and leaping in transverse directions, the Sun himself, his bright disc completely shaded, became invisible for the dust they raised. And the citizens of Lanka beheld the wall of their town assume all over a tawny hue, covered by monkeys of complexions yellow as the ears of paddy, and grey as Shirisha flowers, and red as the rising Sun, and white as flax or hemp. And the Rakshasas, O king, with their wives and elders, were struck with wonders at that sight. And the monkey warriors began to pull down pillars made of precious stones and the terraces and tops of palatial mansions. And breaking into fragments the propellers of catapults and other engines, they began to cast them about in all directions. And taking up the Sataghnis along with the discs, the clubs, and stones, they threw them down into the city with great force and loud noise. And attacked thus by the monkeys, those Rakshasas that had been placed on the walls to guard them, fled precipitately by hundreds and thousands.
The descendant of Raghu then had the walls of Lanka torn down by a combined attack from all the monkeys who moved like the wind. Lakshmana, along with Vibhishana and the king of the bears leading the charge, blew up the southern gate of the nearly impenetrable city. Rama then assaulted Lanka with hundreds of thousands of monkeys, all highly skilled in battle and having reddish skin like that of young camels. Those thousands of gray bears with long arms, legs, and huge paws, usually resting on their broad haunches, were also encouraged to join the attack. As those monkeys jumped up and down and in different directions, they raised so much dust that the Sun itself, its bright disc completely obscured, became invisible. The citizens of Lanka saw their city walls turn a tawny color, covered by monkeys with skin tones as yellow as ripe rice, gray like Shirisha flowers, red like the rising Sun, and white like flax or hemp. The Rakshasas, along with their wives and elders, were astonished by that sight. The monkey warriors began to pull down pillars made of precious stones and the rooftops of grand mansions. They shattered the parts of catapults and other machines, scattering the fragments everywhere. Grabbing the Sataghnis, along with discs, clubs, and stones, they hurled them down into the city with great force and loud crashes. Thus attacked by the monkeys, the Rakshasas guarding the walls fled in panic by the hundreds and thousands.
“Then hundreds of thousands of Rakshasas, of terrible mien, and capable of assuming any form at will, came out at the command of the king. And pouring a perfect shower of arrows and driving the denizens of the forest, those warriors, displaying great prowess, adorned the ramparts. And soon those wanderers of the night, looking like masses of flesh, and of terrible mien, forced the monkeys to leave the walls. And mangled by the enemies’ lances, numerous monkey-chiefs fell down from the ramparts, and crushed by the falling columns and gate-ways, numerous Rakshasas also fell down to rise no more. And the monkeys and the brave Rakshasas that commenced to eat up the foe, struggled, seizing one another by the hair, and mangling and tearing one another with their nails and teeth. And the monkeys and the Rakshasas roared and yelled frightfully, and while many of both parties were slain and fell down to rise no more, neither side gave up the contest. And Rama continued all the while to shower a thick downpour of arrows like the very clouds. And the arrows he shot, enveloping Lanka, killed large numbers of Rakshasas. And the son of Sumitra, too, that mighty bowman incapable of being fatigued in battle, naming particular Rakshasas stationed on the ramparts, slew them with his clothyard shafts. And then the monkey host, having achieved success was withdrawn at the command of Rama, after it had thus pulled down the fortifications of Lanka and made all objects within the city capable of being aimed at by the besieging force.”
“Then hundreds of thousands of fierce Rakshasas, who could take any form they wanted, came out at the king's command. They unleashed a relentless barrage of arrows and drove the forest dwellers away, while showcasing incredible skill as they adorned the walls. Soon, these night creatures, looking like monstrous masses of flesh, forced the monkeys to abandon the walls. Many monkey leaders fell from the ramparts, impaled by the enemies' lances, and countless Rakshasas also plummeted down, crushed by collapsing columns and gates, never to rise again. The monkeys and brave Rakshasas that began to attack the enemy grappled, pulling each other by the hair, tearing and gnashing at one another with their nails and teeth. Both the monkeys and Rakshasas roared and screamed in terror, and while many from both sides were killed and fell down for good, neither side gave up the fight. Rama continued to rain down arrows like a heavy storm. The arrows he shot blanketed Lanka, killing numerous Rakshasas. And Sumitra's son, that tireless archer in battle, specifically targeted Rakshasas on the walls and took them down with his long arrows. Then, victorious, the monkey army withdrew at Rama's command, after successfully demolishing the fortifications of Lanka and making all targets within the city vulnerable to the besieging force.”
SECTION CCLXXXIII
“Markandeya said, ‘And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior, advancing up to him whom he regarded as his match, began to fight with him on that field of battle, relying on the strength of his own arms, and that encounter, so frightful to timid persons, soon became terrible and fierce like that between the gods and the Asuras in the days of old. And Ravana covered Rama with a shower of darts and lances and swords, and Rama also afflicted Ravana with his whetted arrows of iron furnished with the sharpest points, and in the same way Lakshmana smote the contending Indrajit with arrows capable of penetrating into the most vital parts and Indrajit also smote Sumitra’s son with an arrowy shower. And Vibhishana showered upon Prahasta and Prahasta showered upon Vibhishana, without any regard for each other a thick downpour of winged arrows furnished with the sharpest points. And thus between those mighty warriors there came about an encounter of celestial weapons of great force, at which the three worlds with their mobile and immobile creatures were sorely distressed.”
Markandeya said, “While those troops were resting in their quarters, many small Rakshasas and Pisachas, led by Ravana, infiltrated among them. Among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja, Praghasa, and others. As these wicked beings crept into the monkey army in their invisible forms, Vibhishana, who was aware of their presence, broke their spell of invisibility. Once they were seen, O king, the powerful and agile monkeys killed them and knocked them down to the ground, lifeless. Unable to stand it, Ravana marched out at the head of his troops. Surrounded by his fierce army of Rakshasas and Pisachas, Ravana, skilled in the rules of warfare like a second Usanas, attacked the monkey army, arranging his troops in a formation named after Usanas himself. Seeing Ravana advance with his army in that formation, Rama set up his own troops in a counter-formation to confront the night-wanderer. Quickly closing in, Ravana began to fight with Rama. Lakshmana targeted Indrajit, Sugriva aimed for Virupakshya, Nikharvata battled with Tara, Nala fought Tunda, and Patusa took on Panasa. Each warrior, facing his chosen opponent, began to fight on that battlefield, relying on the strength of their own arms. That clash, terrifying to the weak, soon became fierce and intense like battles between gods and Asuras of old. Ravana showered Rama with darts, lances, and swords, while Rama struck back at Ravana with sharpened arrows made of iron, and similarly, Lakshmana hit Indrajit with penetrating arrows, and Indrajit returned fire on Sumitra’s son with a hail of arrows. Vibhishana unleashed a torrent of arrows on Prahasta, who responded in kind without any regard for each other, creating a heavy downpour of sharp-winged arrows. Thus, a battle of mighty warriors unfolded, filled with celestial weapons of great force, distressing the three worlds with all their living and non-living creatures.”
SECTION CCLXXXIV
“Markandeya said, “Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta’s head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance. And beholding the son of Pavana staying still on the field of battle, the retreating monkeys, O king, one and all quickly rallied. Then mighty and great and fearful was the uproar that arose there in consequence of the warriors of Rama and Ravana rushing against each other. And in that battle which raged terribly the field soon became miry with blood. And Dhumraksha afflicted the monkey-host with volleys of winged shafts. Then that vanquisher of foes, Hanuman, the son of Pavana, quickly seized that advancing leader of the Rakshasa. And the encounter that took place between that monkey and the Rakshasa hero, is desirous of defeating the other, was fierce and terrible, like that of Indra and Prahlada (in days of yore). And the Rakshasa struck the monkey with his maces and spiked clubs while the monkey struck the Rakshasa with trunks of trees unshorn of their branches. Then Hanuman, the son of Pavana, slew in great wrath that Rakshasa along with his charioteer and horses and broke his chariot also into pieces. And beholding Dhumraksha, that foremost of Rakshasa, thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa army with great valour. And slaughtered in large numbers by the victorious and powerful monkeys, the Rakshasas became dispirited and fled in fear to Lanka. And the surviving wreck of the Rakshasa army, having reached the city, informed king Ravana of everything that had happened. And hearing from them that Prahasta and that mighty archer Dhumraksha, had both, with their armies, been slain by the powerful monkeys, Ravana drew a deep sigh and springing up from his excellent seat, said,—the time is come for Kumbhakarna to act.—And having said this, he awake, by means of various loud-sounding instruments, his brother Kumbhakarna from his deep and prolonged slumbers. And having awaked him with great efforts, the Rakshasa king, still afflicted with anxiety, addressed the mighty Kumbhakarna and said unto him when seated at his ease on his bed, having perfectly recovered consciousness and self-possession, these words, ‘Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound and undisturbed repose, unconscious of the terrible calamity that hath overtaken us! Rama with his monkey host hath crossed the Ocean by a bridge and disregarding us all is waging a terrible war (against us). I have stealthily brought away his wife Sita, the daughter of Janaka. and it is to recover her that he hath come hither, after having made a bridge over the great Ocean. Our great kinsmen also, Prahasta and others, have already been slain by him. And, O scourge of thy enemies, there is not another person, save thee, that can slay Rama! Therefore, O warrior, putting on thy armour, do thou set out this day for the purpose of vanquishing Rama and his followers! The two younger brothers of Dushana, viz., Vajravega and Promathin, will join thee with their forces!’ And having said this unto the mighty Kumbhakarna. the Rakshasa king gave instructions to Vajravega and Promathin as to what they should do. And accepting his advice, those two warlike brothers of Dushana quickly marched out of the city, preceded by Kumbhakarna.”
Markandeya said, “Then Prahasta, suddenly charging at Vibhishana and letting out a loud shout, struck him with his mace. But even though he was hit by that powerful mace, the strong and wise Vibhishana stood firm like the mountains of Himavat without flinching. Then Vibhishana picked up a huge and powerful javelin decorated with a hundred bells, filled it with mantras, and threw it at his opponent's head. The force of that weapon, rushing through the air like a thunderbolt, severed Prahasta’s head, making him look like a massive tree broken by the wind. Seeing Prahasta, the night wanderer, slain in battle, Dhumraksha rushed forward fiercely against the monkey army. When the monkey chief saw Dhumraksha's soldiers, who looked like storm clouds and had a terrifying presence, moving towards them, he suddenly broke ranks and fled. Observing the leading monkeys retreat, the fierce monkey Hanuman, son of the wind god, moved forward. Seeing Hanuman standing firm on the battlefield, the retreating monkeys quickly rallied around him. Then a tremendous uproar erupted from both Rama's and Ravana’s warriors clashing against each other. Soon, the battlefield became muddy with blood. Dhumraksha bombarded the monkey army with volleys of arrows. Then Hanuman, the enemy's bane, quickly confronted the leading Rakshasa. The fierce battle between the monkey and the Rakshasa hero, each aiming to defeat the other, was intense and terrible, like that of Indra and Prahlada in ancient times. The Rakshasa struck the monkey with his maces and spiked clubs, while the monkey countered with tree trunks stripped of branches. Ultimately, in great fury, Hanuman killed that Rakshasa along with his charioteer and horses, shattering his chariot into pieces. Seeing Dhumraksha, the top Rakshasa, defeated, the monkeys charged fearlessly at the Rakshasa army with great courage. Overwhelmed by the victorious and powerful monkeys, the Rakshasas grew demoralized and fled in terror back to Lanka. The remaining remnants of the Rakshasa army reached the city and informed King Ravana about everything that had transpired. Hearing that both Prahasta and the mighty archer Dhumraksha, along with their forces, had been slain by the powerful monkeys, Ravana let out a deep sigh. He jumped up from his luxurious seat and declared, 'The time has come for Kumbhakarna to act.' After saying this, he woke his brother Kumbhakarna from his deep and prolonged slumber using various loud instruments. After waking him up with great effort, and still worried, the Rakshasa king spoke to the mighty Kumbhakarna. Once Kumbhakarna was comfortably seated and fully awake, Ravana said to him, 'You are indeed fortunate, O Kumbhakarna, that you can enjoy deep sleep, unaware of the terrible disaster that has befallen us! Rama and his monkey army have crossed the ocean with a bridge and are waging a fierce war against us. I secretly took away his wife Sita, the daughter of Janaka, and he has come here to recover her after building a bridge over the vast ocean. Our esteemed relatives, Prahasta and others, have already been killed by him. And, O enemy's scourge, there is no one but you who can defeat Rama! So, O warrior, put on your armor, and set out today to conquer Rama and his followers! The two younger brothers of Dushana, Vajravega and Promathin, will join you with their forces!' After advising the mighty Kumbhakarna, the Rakshasa king instructed Vajravega and Promathin on what to do. Accepting his counsel, those two brave brothers of Dushana quickly left the city, led by Kumbhakarna.”
SECTION CCLXXXV
“Markandeya said, “Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. And though the high-souled Sugriva always prompt in action broke that Sala tree on the head of Kumbhakarna, he failed to make any impression on that Rakshasa. And then, as if roused from his torpor by that blow, Kumbhakarna stretching forth his arms seized Sugriva by main force. And beholding Sugriva dragged away by the Rakshasa, the heroic son of Sumitra, that delighter of his friends, rushed towards Kumbhakarna. And that slayer of hostile heroes, Lakshmana, advancing towards Kumbhakarna, discharged at him an impetuous and mighty arrow furnished with golden wings. And that arrow, cutting through his coat of mail and penetrating into his body, passed through it outright and struck into the earth, stained with the Rakshasa’s blood. Kumbhakarna then, having his breast thus bored through, released the king of monkeys. And taking up a huge mass of stone as his weapon, the mighty warrior Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms by means of a couple of keen-edged shafts furnished with heads resembling razors. But as soon as the two arms of the Rakshasa were thus cut off, double that number of arms soon appeared on his person. Sumitra’s son, however, displaying his skill in weapon, soon by means of similar arrows cut off those arms also, each of which had seized a mass of stone. At this, that Rakshasa assumed a form enormously huge and furnished with numerous heads and legs and arms. Then the son of Sumitra rived, with a Brahma weapon, that warrior looking like an assemblage of hill. And rent by means of that celestial weapon, that Rakshasa fell on the field of battle like a huge tree with spreading branches suddenly consumed by heaven’s thunderbolt. And beholding Kumbhakarna endued with great activity and resembling the Asura Vritra himself, deprived of life and prostrated on the field of battle, the Rakshasa warriors fled in fear. And beholding the Rakshasa warriors running away from the field of battle, the younger brother of Dushana, rallying them, rushed in great wrath upon the son of Sumitra. Sumitra’s son, however, with a loud roar, received with his winged shafts both those wrathful warriors, Vajravega and Promathin, rushing towards him. The battle then, O son of Pritha, that took place between those two younger brothers of Dushana on the one hand and the intelligent Lakshmana on the other, was exceedingly furious and made the bristles of the spectators stand on end. And Lakshmana overwhelmed the two Rakshasas with a perfect shower of arrows. And those two Rakshasa heroes, on the other hand, both of them excited with fury, covered Lakshmana with an arrowy hail. And that terrible encounter between Vajravega and Promathin and the mighty-armed Lakshmana lasted for a short while. And Hanumana, the son of Pavana, taking up a mountain peak, rushed towards one of the brothers, and with that weapon took the life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with a large mass of rock, crushed Promathin, that other younger brother of Dushana. The deadly struggle, however, between the soldiers of Rama and Ravana, rushing against one another, instead of coming to an end even after this, raged on as before. And hundreds of Rakshasas were slain by the denizens of the forest, while many of the latter were slain by the former. The loss, however, in killed, of the Rakshasas was far greater than that of the monkeys.
Markandeya said, “Then Kumbhakarna left the city with his followers. Soon, he saw the victorious monkey troops camped in front of him. As he passed them by to find Rama, he spotted the son of Sumitra standing ready with his bow. The monkey warriors quickly moved towards him and surrounded him completely. They started hitting him with countless large trees and many of them boldly began to claw at his body. The monkeys fought him using various tactics allowed by warfare. They soon overwhelmed that chief of the Rakshasas with a barrage of terrifying weapons of all kinds. Despite this, Kumbhakarna just laughed at them and began to eat them. He devoured the top monkeys known as Chala, Chandachala, and Vajravahu. Seeing this terrifying act by the Rakshasa, the other monkeys were frightened and let out loud cries of fear. Hearing the screams from those monkey leaders, Sugriva courageously approached Kumbhakarna. The noble king of the monkeys swiftly reached the Rakshasa and violently struck him on the head with the trunk of a Sala tree. Although the valiant Sugriva took quick action and broke that tree on Kumbhakarna’s head, it had no effect on the Rakshasa. As if awakened from a stupor by the blow, Kumbhakarna reached out and seized Sugriva with force. Seeing Sugriva being dragged away by the Rakshasa, the heroic son of Sumitra—the one who brings joy to his friends—rushed towards Kumbhakarna. Lakshmana, the slayer of enemies, moved towards Kumbhakarna and shot a powerful arrow with golden wings at him. The arrow pierced through his armor and into his body, going straight through and striking the ground, soaked in the Rakshasa's blood. Kumbhakarna, with a gaping wound in his chest, then released the king of monkeys. Grabbing a massive stone as a weapon, the mighty Kumbhakarna charged at the son of Sumitra, aiming it at him. As the Rakshasa rushed forward, Lakshmana cut off his raised arms with two sharp arrows. But as soon as Kumbhakarna lost those two arms, two more appeared in their place. However, Sumitra's son skillfully used similar arrows to cut off those new arms, each one holding a stone. At this, the Rakshasa transformed into a huge form adorned with multiple heads, limbs, and arms. Then, the son of Sumitra used a Brahma weapon to strike down that warrior, who resembled a mountain. Ripped apart by that celestial weapon, the Rakshasa fell to the battlefield like a massive tree suddenly struck down by lightning. When the other Rakshasa warriors saw Kumbhakarna, infused with great strength and resembling the Asura Vritra, lifeless on the battlefield, they fled in terror. When they saw their comrades running, the younger brother of Dushana rallied them and charged angrily at the son of Sumitra. However, Sumitra’s son responded with a loud roar, countering both those furious warriors, Vajravega and Promathin, with his winged arrows as they rushed at him. The battle that took place between the two younger brothers of Dushana and the clever Lakshmana was extremely fierce and made the spectators’ hair stand on end. Lakshmana overwhelmed the two Rakshasas with a relentless shower of arrows. The two Rakshasa heroes, furious, unleashed a hail of arrows in return. That fierce encounter between Vajravega and Promathin and the strong-armed Lakshmana lasted for a short time. Hanumana, the son of Pavana, picked up a mountain peak and launched it at one of the brothers, killing the Rakshasa Vajravega. The mighty monkey, Nala, also crushed the other younger brother of Dushana, Promathin, with a large rock. Yet, the deadly battle between Rama's and Ravana's forces continued as fiercely as before. Hundreds of Rakshasas were killed by the creatures of the forest, while many of those creatures were slain by the Rakshasas. However, the casualties among the Rakshasas were far greater than those of the monkeys.
SECTION CCLXXXVI
“Markandeya said, ‘Learning that Kumbhakarna had with his followers, fallen in battle as also that great warrior Prahasta, and Dhumraksha too of mighty energy, Ravana then addressed his heroic son Indrajit saying, ‘O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My good son, it was by thee that this blazing fame of mine had been acquired by vanquishing in battle that wielder of the thunderbolt, the thousand-eyed Lord of Sachi! Having the power of appearing and vanishing at thy will, slay thou, O smiter of foes, my enemies by means, O thou foremost of all wielders of weapons, of thy celestial arrows received as boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of enduring the bare touch of thy weapons. What shall I say, therefore, of their followers? That cessation of hostilities which could not be brought about by either Prahasta or Kumbhakarna in battle, be it thine, O mighty-armed one, to bring about! Slaying my enemies with all their army by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou didst once before by vanquishing Vasava!’ Thus addressed by him. Indrajit said—So be it,—and encased in mail he quickly ascended his chariot, and proceeded, O king, towards the field of battle. And then that bull amongst Rakshasas loudly announcing his own name, challenged Lakshmana endued with auspicious marks, to a single combat. And Lakshmana, thus challenged, rushed towards that Rakshasa, with his bow and arrows, and striking terror into his adversary’s heart by means of the flapping of his bow-string on the leathern case of his left hand. And the encounter that took place between those warriors that defied each other’s prowess and each of whom was desirous of vanquishing the other, and both of whom were conversant with celestial weapons, was terrible in the extreme. But when the son of Ravana found that he could not by his arrows gain any advantage over his adversary, that foremost of mighty warriors mustered all his energy. And Indrajit then began to hurl at Lakshmana with great force numberless javelins. The son of Sumitra, however, cut them into fragments by means of his own keen-edged arrows. And those javelins, thus cut into pieces by the keen-edged arrows of Lakshmana, dropped down upon the ground. Then the handsome Angada, the son of Vali, taking up a large tree, rushed impetuously at Indrajit and struck him with it on the head. Undaunted at this, Indrajit of mighty energy sought to smite Angada with a lance. Just at that juncture, however, Lakshmana cut into pieces the lance taken up by Ravana’s son. The son of Ravana then took up a mace and struck on the left flank that foremost of monkeys, the heroic Angada who was then staying close beside him. Angada, the powerful son of Vali, little recking that stroke, hurled at Indrajit a mighty Sal stem. And hurled in wrath by Angada for the destruction of Indrajit, that tree, O son of Pritha, destroyed Indrajit’s chariot along with his horses and charioteer. And thereupon jumping from his horseless and driverless car, the son of Ravana disappeared from sight, O king, by aid of his powers of illusion. And beholding that Rakshasa, abundantly endued with powers of illusion, disappear so suddenly, Rama proceeded towards that spot and began to protect his troops with care. Indrajit, however, with arrows, obtained as boons from the gods, began to pierce both Rama and mighty Lakshmana in every part of their bodies. Then the heroic Rama and Lakshmana both continued to contend with their arrows against Ravana’s son who had made himself invisible by his powers of illusion. But Indrajit continued to shower in wrath all over those lions among men his keen-edged shafts by hundreds and thousands. And seeking that invisible warrior who was ceaselessly showering his arrows, the monkeys penetrated into every part of the firmament, armed with huge masses of stone. Them as well as the two brothers, however, the invisible Rakshasa began to afflict with his shafts. Indeed, the son of Ravana, concealing himself by his powers of illusion, furiously attacked the monkey host. And the heroic brothers Rama and Lakshmana, pierced all over with arrows, dropped down on the ground like the Sun and the Moon fallen down from the firmament.’”
“Markandeya said, ‘Learning that Kumbhakarna had fallen in battle along with his followers, as well as that great warrior Prahasta and the powerful Dhumraksha, Ravana then addressed his brave son Indrajit, saying, ‘O slayer of enemies, defeat Rama, Sugriva, and Lakshmana in battle. My dear son, it is you who have brought me this incredible fame by vanquishing that wielder of the thunderbolt, the thousand-eyed Lord of Sachi! With your ability to appear and disappear at will, destroy my enemies with your celestial arrows that you have received as boons from the gods! Rama, Lakshmana, and Sugriva can barely endure even the lightest touch of your weapons. What then can I say about their troops? The end of hostilities that neither Prahasta nor Kumbhakarna could achieve in battle, let it be yours, O mighty one! By defeating my foes and their army with your sharp arrows, increase my joy today, O son, as you did before by vanquishing Vasava!’ Indrajit replied, ‘So be it,’ and quickly donned his armor, climbed aboard his chariot, and set out, O king, for the battlefield. Then that bull among Rakshasas boldly announced his name and challenged Lakshmana, marked with auspicious signs, to a duel. Lakshmana, accepting the challenge, rushed toward the Rakshasa, bow and arrows in hand, scaring his opponent with the twanging of his bowstring against the leather of his left arm. The clash between those warriors, each eager to defeat the other and skilled in celestial weapons, was intensely fierce. However, when Ravana's son realized that his arrows were ineffective against his opponent, the mighty warrior gathered all his strength. Indrajit then hurled countless javelins at Lakshmana with great force. The son of Sumitra, however, sliced them into pieces with his own sharp arrows, sending them crashing to the ground. Then, the handsome Angada, son of Vali, seized a large tree and charged at Indrajit, striking him on the head. Undeterred, Indrajit aimed to hit Angada with a lance, but at that moment, Lakshmana severed the lance wielded by Ravana's son. Ravana's son then picked up a mace and struck this foremost of monkeys, the heroic Angada, on his left side. Angada, powerful and unfazed, hurled a mighty Sal tree at Indrajit. That tree, thrown in anger by Angada to destroy Indrajit, smashed Indrajit’s chariot along with his horses and charioteer. Jumping from his now horseless and driverless chariot, Ravana's son vanished from sight using his powers of illusion. Seeing that Rakshasa, full of illusionary powers, disappear so suddenly, Rama moved toward that spot and began to carefully protect his troops. However, Indrajit, with arrows gifted to him by the gods, started to pierce both Rama and mighty Lakshmana all over their bodies. The heroic Rama and Lakshmana kept shooting arrows in response to Ravana’s son, who had gone invisible using his powers. But Indrajit continued to rain down his sharp arrows on those lions among men by the hundreds and thousands. In search of the invisible warrior who endlessly showered arrows, the monkeys scoured every part of the sky, armed with large boulders. But the invisible Rakshasa began to strike both them and the two brothers with his arrows. Indeed, concealing himself through his illusions, the son of Ravana furiously attacked the monkey army. And the heroic brothers Rama and Lakshmana, pierced all over by arrows, fell to the ground like the Sun and the Moon descending from the sky.’”
SECTION CCLXXXVII
“Markandeya said, ‘Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons. And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage. And beholding those heroes prostrate on the ground pierced with hundreds of arrows, Sugriva with all the monkeys stood surrounding them on all sides. And the king of the monkeys stood there, accompanied by Sushena and Mainda and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala. And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna.101 Then Sugriva soon extracted the arrows from their bodies. And by means of that most efficacious medicine called the Visalya102, applied with celestial mantras, those human heroes regained their consciousness. And the arrow having been extracted from their bodies, those mighty warriors in a moment rose from their recumbent posture, their pains and fatigue thoroughly alleviated. And beholding Rama the descendant of Ikshwaku’s race, quite at his ease, Vibhishana, O son of Pritha, joining his hands; told him these words, ‘O chastiser of foes, at the command of the king of the Guhyakas, a Guhyaka hath come from the White mountains, bringing with him his water!103 O great king, this water is a present to thee from Kuvera, so that all creatures that are invisible may, O chastiser of foes, become visible to thee! This water laved over the eyes will make every invisible creature visible to thee, as also to any other person to whom thou mayst give it!’—Saying—So be it,—Rama took that sacred water, and sanctified his own eyes therewith. And the high-minded Lakshmana also did the same. And Sugriva and Jambuvan, and Hanuman and Angada, and Mainda and Dwivida, and Nila and many other foremost of the monkeys, laved their eyes with that water. And thereupon it exactly happened as Vibhishana had said, for, O Yudhishthira, soon did the eyes of all these became capable of beholding things that could not be seen by the unassisted eye!
“Markandeya said, ‘Seeing both brothers Rama and Lakshmana lying on the ground, Ravana's son tied them up in a net made of arrows he had received as boons. Tied by Indrajit on the battlefield with that arrow net, those brave warriors looked like a pair of hawks trapped in a cage. As they lay on the ground, pierced by hundreds of arrows, Sugriva and all the monkeys gathered around them. The monkey king was there, joined by Sushena, Mainda, Dwivida, Kumuda, Angada, Hanuman, Nila, Tara, and Nala. Vibhishana, having succeeded in another part of the battlefield, soon arrived there and awakened the heroes from their unconsciousness with the weapon known as Prajna.101 Then Sugriva quickly removed the arrows from their bodies. Using a powerful medicine called Visalya102, applied with divine mantras, those human heroes regained their awareness. Once the arrows were removed, those mighty warriors instantly rose from their positions, feeling their pain and exhaustion completely relieved. Seeing Rama, the descendant of Ikshwaku, at ease, Vibhishana, O son of Pritha, joined his hands and said, ‘O enemy vanquisher, at the command of the king of the Guhyakas, a Guhyaka has come from the White Mountains, bringing his water!103 O great king, this water is a gift from Kuvera, enabling all invisible creatures to become visible to you, O enemy vanquisher! Sprinkling this water over your eyes will allow you to see every invisible being, as well as anyone you choose to share it with!’—Saying—So be it,—Rama accepted the sacred water and blessed his own eyes with it. The noble Lakshmana followed suit. Sugriva, Jambuvan, Hanuman, Angada, Mainda, Dwivida, Nila, and many other top monkeys also sprinkled their eyes with that water. And just as Vibhishana had said, O Yudhishthira, soon their eyes became capable of seeing things that could not be seen by the unaided eye!’
“Meanwhile, Indrajit, after the success he had won, went to his father. And having informed him of the feats he had achieved, he speedily returned to the field of battle and placed himself at the van of his army. The son of Sumitra then, under Vibhishana’s guidance, rushed towards that wrathful son of Ravana coming back, from desire of battle, to lead the attack. And Lakshmana, excited to fury and receiving a hint from Vibhishana, and desiring to slay Indrajit who had not completed his daily sacrifice, smote with his arrows that warrior burning to achieve success. And desirous of vanquishing each other, the encounter that took place between them was exceedingly wonderful like that (in days of yore) between the Lord of celestials and Prahrada. And Indrajit pierced the son of Sumitra with arrows penetrating into his very vitals. And the son of Sumitra also pierced Ravana’s son with arrows of fiery energy. And pierced with Lakshmana’s arrows, the son of Ravana became senseless with wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes. Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra then took his adversary’s life by means of three winged arrows possessed of the energy and effulgence of fire! With one of these, he severed from Indrajit’s body that arm of his enemy which had grasped the bow. With the second he caused that other arm which had held the arrows, to drop down on the ground. With the third that was bright and possessed of the keenest edge, he cut off his head decked with a beautiful nose and bright with ear-rings. And shorn of arms and head, the trunk became fearful to behold. And having slain the foe thus, that foremost of mighty men then slew with his arrows the charioteer of his adversary. And the horses then dragged away the empty chariot into the city. And Ravana then beheld that car without his son on it. And hearing that his son had been slain, Ravana suffered his heart to be overpowered with grief. And under the influence of extreme grief and affliction, the king of the Rakshasas suddenly cherished the desire of killing the princess of Mithila. And seizing a sword, the wicked Rakshasa hastily ran towards that lady staying within the Asoka wood longing to behold her lord. Then Avindhya beholding that sinful purpose of the wicked wretch, appeased his fury. Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise Rakshasa said, ‘Placed as thou art on the blazing throne of an empire, it behoveth thee not to slay a woman! Besides, this woman is already slain, considering that she is a captive in thy power! I think, she would not be slain if only her body were destroyed. Slay thou her husband! He being slain, she will be slain too! Indeed, not even he of an hundred sacrifices (Indra) is thy equal in prowess! The gods with Indra at their head, had repeatedly been affrighted by thee in battle!’ With these and many other words of the same import, Avindhya succeeded in appeasing Ravana. And the latter did, indeed, listen to his counsellor’s speech. And that wanderer of the night, then, resolved to give battle himself sheathed his sword, and issued orders for preparing his chariot.’”
“Meanwhile, Indrajit, after his victories, went to see his father. After telling him about his achievements, he quickly returned to the battlefield and positioned himself at the front of his army. The son of Sumitra, guided by Vibhishana, charged towards the furious son of Ravana who was coming back to lead the attack. Lakshmana, filled with rage and receiving a signal from Vibhishana, aimed to kill Indrajit, who had not completed his daily sacrifice, and struck that warrior eager for success with his arrows. Their confrontation was incredibly impressive, reminiscent of the battles between the Lord of the celestials and Prahrada. Indrajit shot arrows into the heart of the son of Sumitra. In response, the son of Sumitra pierced Ravana’s son with fiery arrows. Overcome with rage from Lakshmana's arrows, Ravana’s son shot back at Lakshmana with eight arrows as fierce as deadly snakes. Listen now, O Yudhishthira, as I describe how the heroic son of Sumitra then ended his opponent's life with three winged arrows that burned with the brilliance of fire! With the first arrow, he severed Indrajit's arm that held the bow. With the second, he made the other arm that held arrows drop to the ground. With the third, which was bright and extraordinarily sharp, he beheaded Indrajit, whose nose was beautiful and whose ears sparkled with earrings. Without his arms and head, the trunk became a terrifying sight. After defeating his enemy, that mighty warrior also killed Indrajit's charioteer with his arrows. The horses then pulled the empty chariot back to the city. Ravana saw his chariot return without his son. When he learned that Indrajit had been killed, grief overwhelmed him. Consumed by intense sorrow and distress, the king of the Rakshasas suddenly wanted to kill the princess of Mithila. Snatching a sword, the wicked Rakshasa rushed towards the lady who was in the Asoka grove, longing to see her husband. Avindhya, noticing the evil intentions of the malicious being, calmed his rage. Listen, O Yudhishthira, to what Avindhya said! That wise Rakshasa told him, ‘Being seated on the blazing throne of an empire, you shouldn’t kill a woman! Also, this woman is already as good as dead, since she is your captive! I believe she would not be truly dead if only her body were destroyed. Kill her husband! If he is dead, she will be dead too! Truly, not even he who performs a hundred sacrifices (Indra) matches your power! The gods, led by Indra, have been terrified by you in battle!’ With these arguments and many others of a similar nature, Avindhya managed to calm Ravana down. Ravana did listen to his adviser’s words. The night wanderer then decided to fight himself, sheathed his sword, and ordered preparations for his chariot.”
SECTION CCLXXXVIII
“Markandeya said, The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chief. And beholding him rushing in wrath towards the monkey army, Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight. And beholding the enemy slaughtering his troops, the Rakshasa king, Ravana, possessed of great powers of illusion, began to put them forth. And forth from his body began to spring hundreds and thousands of Rakshasas armed with arrows and lances and double-edged swords in hand. Rama, however, with a celestial weapon slew all those Rakshasas. The king of the Rakshasas then once more put forth his prowess of illusion. The Ten-faced, producing from his body numerous warriors resembling, O Bharata, both Rama and Lakshmana, rushed towards the two brothers. And then those Rakshasas, hostile to Rama and Lakshmana and armed with bows and arrows, rushed towards Rama, and beholding that power of illusion put forth by the king of Rakshasas, that descendant of Ikshwaku’s race, the son of Sumitra, addressed Rama in these heroic words, ‘Slay those Rakshasas, those wretches with forms like thy own!’ And Rama, thereupon slew those and other Rakshasas of forms resembling his own. And that time Matali, the charioteer of Indra, approached Rama on the field of battle, with a car effulgent as the Sun and unto which were yoked horses of a tawny hue. And Matali said, ‘O son of Kakutstha’s race, this excellent and victorious car, unto which have been yoked this pair of tawny horses, belonging to the Lord of celestials! It is on this excellent car, O tiger among men, that Indra hath slain in battle hundreds of Daityas and Danavas! Therefore, O tiger among men, do thou, riding on the car driven by me, quickly slay Ravana in battle! Do not delay in achieving this!’ Thus addressed by him, the descendant of Raghu’s race, however, doubted the truthful words of Matali, thinking this is another illusion produced by the Rakshasas—Vibhishana then addressed him saying, ‘This, O tiger among men, is no illusion of the wicked Ravana! Ascend thou this chariot quickly, for this, O thou of great effulgence, belongeth to Indra!’ The descendant of Kakutstha then cheerfully said unto Vibhishana, ‘So be it’, and riding on that car, rushed wrathfully upon Ravana. And when Ravana, too, rushed against his antagonist, a loud wail of woe was set up by the creatures of the Earth, while the celestials in heaven sent forth a leonine roar accompanied by beating of large drums. The encounter then that took place between the Ten-necked Rakshasa and that prince of Raghu’s race, was fierce in the extreme. Indeed, that combat between them hath no parallel elsewhere. And Rakshasa hurled at Rama a terrible javelin looking like Indra’s thunderbolt and resembling a Brahmana’s curse on the point of utterance.104 Rama, however, quickly cut into fragments that javelin by means of his sharp arrows. And beholding that most difficult feat, Ravana was struck with fear. But soon his wrath was excited and the Ten-necked hero began to shower on Rama whetted arrows by thousands and tens of thousands and countless weapons of various kinds, such as rockets and javelins and maces and battle-axes and darts of various kinds and Shataghnis and whetted shafts. And beholding that terrible form of illusion displayed by the Ten-necked Rakshasa, the monkeys fled in fear in all directions. Then the descendant of Kakutstha, taking out of his quiver an excellent arrow furnished with handsome wings and golden feathers and a bright and beautiful head, fixed it on the bow with Brahmastra mantra. And beholding that excellent arrow transformed by Rama, with proper mantras into a Brahma weapon, the celestials and the Gandharvas with Indra at their head, began to rejoice. And the gods and the Danavas and the Kinnaras were led by the display of that Brahma weapon to regard the life of their Rakshasa foe almost closed. Then Rama shot that terrible weapon of unrivalled energy, destined to compass Ravana’s death, and resembling the curse of a Brahmana on the point of utterance. And as soon, O Bharata, as that arrow was shot by Rama from his bow drawn to a circle, the Rakshasa king with his chariot and charioteer and horses blazed up, surrounded on all sides by a terrific fire. And beholding Ravana slain by Rama of famous achievements, the celestials, with the Gandharvas and the Charanas, rejoiced exceedingly. And deprived of universal dominion by the energy of the Brahma weapon, the five elements forsook the illustrious Ravana. And were consumed by the Brahma weapon, the physical ingredients of Ravana’s body. His flesh and blood were all reduced to nothingness,—so that the ashes even could not be seen.’”
“Markandeya said, The Ten-necked (Ravana), filled with rage over the death of his beloved son, got into his chariot adorned with gold and gems. Surrounded by fierce Rakshasas wielding various weapons, Ravana charged at Rama, battling with several monkey leaders. Seeing him advance angrily toward the monkey army, Mainda, Nila, Nala, Angada, Hanuman, and Jamvuman gathered their forces around him. The leading monkeys and bears began to crush Ravana's soldiers with tree trunks right in front of him. Observing his troops being slaughtered, the powerful Rakshasa king, Ravana, decided to use his magical powers. From his body sprang forth hundreds and thousands of Rakshasas armed with arrows, lances, and double-edged swords. However, Rama, wielding a divine weapon, killed all those Rakshasas. The king of the Rakshasas then unleashed his illusions again. The Ten-faced one, producing from his body numerous warriors resembling both Rama and Lakshmana, rushed toward the two brothers. The Rakshasas, hostile to Rama and Lakshmana, armed with bows and arrows, charged at Rama, and witnessing the illusions created by the Rakshasa king, the descendant of Ikshwaku, son of Sumitra, said to Rama in a brave voice, ‘Destroy those Rakshasas, those miscreants who look like you!’ Rama then killed those and other Rakshasas who looked like him. At that moment, Matali, Indra's charioteer, approached Rama on the battlefield, with a chariot shining like the Sun, drawn by tawny horses. Matali said, ‘O son of Kakutstha’s lineage, this magnificent and victorious chariot, pulled by these tawny horses, belongs to the Lord of the celestials! It is on this superb chariot, O great man, that Indra has defeated hundreds of Daityas and Danavas in battle! So, O great man, please ride this chariot driven by me and swiftly kill Ravana in battle! Don’t hesitate to do this!’ Addressed thus, the descendant of Raghu's lineage felt uncertain about Matali's truthful words, suspecting it might be another illusion created by the Rakshasas. Vibhishana then spoke to him, saying, ‘This, O great man, is no illusion of the wicked Ravana! Quickly climb into this chariot, for it truly belongs to Indra!’ The descendant of Kakutstha then cheerfully replied to Vibhishana, ‘So be it,’ and mounted that chariot, charging fiercely at Ravana. When Ravana also charged at his opponent, a loud lament rose from the creatures of the Earth, while the celestials in heaven roared like lions and beat large drums. The duel between the Ten-necked Rakshasa and that prince of Raghu's lineage was intensely fierce. In fact, that clash between them was unparalleled. The Rakshasa hurled a fearsome javelin at Rama, resembling Indra’s thunderbolt and appearing like a Brahmana’s curse about to be spoken. However, Rama quickly shattered the javelin into pieces with his sharp arrows. Seeing that impressive feat, Ravana was filled with fear. But soon, his anger flared, and the Ten-necked hero began to rain down thousands upon thousands of sharpened arrows and countless weapons of all kinds, including rockets, javelins, maces, battle-axes, and various darts. Seeing the terrifying display of illusions from the Ten-necked Rakshasa, the monkeys fled in terror in every direction. The descendant of Kakutstha then took an exceptional arrow from his quiver, adorned with beautiful wings and golden feathers, and a bright, beautiful head. He nocked it on his bow while reciting the Brahmastra mantra. Upon seeing that extraordinary arrow transformed by Rama into a Brahma weapon, the celestials, along with the Gandharvas led by Indra, rejoiced. The gods, Danavas, and Kinnaras, witnessing the display of that Brahma weapon, felt that the life of their Rakshasa enemy was nearly at an end. Then Rama shot that fearsome weapon of unmatched energy, destined to bring about Ravana’s death, and resembling a curse of a Brahmana on the verge of being uttered. As soon as, O Bharata, that arrow was shot by Rama from his bow fully drawn, the Rakshasa king, along with his chariot, charioteer, and horses, was engulfed by a tremendous fire. When they saw Ravana defeated by Rama, known for his incredible feats, the celestials, along with the Gandharvas and Charanas, rejoiced immensely. Stripped of his universal dominance by the power of the Brahma weapon, the five elements abandoned the illustrious Ravana. The physical components of Ravana’s body were consumed by the Brahma weapon. His flesh and blood were all reduced to nothing, leaving not even ashes behind.”
SECTION CCLXXXIX
“Markandeya said, ‘Having slain Ravana, that wretched king of the Rakshasas and foe of the celestials, Rama with his friends and Sumitra’s son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been slain, the celestials with the Rishis at their head, worshipped Rama of mighty arms, blessing and uttering the word Jaya repeatedly. And all the celestials and the Gandharvas and the denizens of the celestial regions gratified Rama of eyes like lotus leaves, with hymns and flowery showers. And having duly worshipped Rama, they all went away to those regions whence they had come. And, O thou of unfading glory, the firmament at that time looked as if a great festival was being celebrated.
“Markandeya said, ‘After defeating Ravana, the despicable king of the Rakshasas and enemy of the gods, Rama, along with his friends and Sumitra’s son, celebrated joyfully. Once the Ten-necked Rakshasa was killed, the gods, led by the sages, honored Rama, who is powerful, by blessing him and chanting Jaya over and over. All the gods, Gandharvas, and inhabitants of the heavenly realms praised Rama, whose eyes are like lotus petals, with hymns and showers of flowers. After properly worshipping Rama, they all returned to their respective realms. And, O you of everlasting glory, at that moment, the sky looked as if a grand festival was taking place.’”
“And having slain the Ten-necked Rakshasa, the lord Rama of worldwide fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana. Then that old and wise counsellor (of Ravana) known by the name of Avindhya, with Sita walking before him but behind Vibhishana who was at the front, came out of the city. And with great humility Avindhya said unto the illustrious descendant of Kakutstha, ‘O illustrious one, accept thou this goddess, Janaka’s daughter of excellent conduct!’ Hearing these words, the descendant of Ikshwaku’s race alighted from his excellent chariot and beheld Sita bathed in tears. And beholding that beautiful lady seated within her vehicle, afflicted with grief, besmeared with filth, with matted locks on head, and attired in dirty robes, Rama, afraid of the loss of his honour, said unto her, ‘Daughter of Videha, go withersover thou likest! Thou art now free! What should have been done by me, hath been done! O blessed lady, owning me for thy husband, it is not meet that thou shouldst grow old in the abode of the Rakshasa! It is for this I have slain that wanderer of the night! But how can one like us, acquainted with every truth of morality embrace even for a moment a woman that had fallen into other’s hands? O princess of Mithila whether thou art chaste or unchaste, I dare not enjoy thee, now that thou art like sacrificial butter lapped by a dog!’ Hearing these cruel words, that adorable girl suddenly fell down in great affliction of heart, like a plantain tree severed from its roots. And the colour that was suffusing her face in consequence of the joy she had felt, quickly disappeared, like watery particles on a mirror blown thereon by the breath of the mouth. And hearing these words of Rama, all the monkeys also with Lakshmana became still as dead. Then the divine and pure-souled Brahma of four faces, that Creator of the Universe himself sprung from a lotus, showed himself on his car to Raghu’s son. And Sakra and Agni and Vayu, and Yama and Varuna and the illustrious Lord of the Yakshas, and the holy Rishis, and king Dasaratha also in a celestial and effulgent form and on car drawn by swans, showed themselves. And then the firmament crowded with celestials and Gandharvas became as beautiful as the autumnal welkin spangled with stars. And rising up from the ground, the blessed and famous princess of Videha, in the midst of those present spoke unto Rama of wide chest, these words, ‘O prince, I impute no fault to thee, for thou art well acquainted with the behaviour that one should adopt towards both men and women. But hear thou these words of mine! The ever-moving Air is always present within every creature. If I have sinned, let him forsake my vital forces! If I have sinned, Oh, then let Fire, and Water, and Space, and Earth, like Air (whom I have already invoked), also forsake my vital forces! And as, O hero, I have never, even in my dreams, cherished the image of any other person, so be thou my lord as appointed by the gods.’ After Sita had spoken, a sacred voice, resounding through the whole of that region, was heard in the skies, gladdening the hearts of the high-souled monkeys. And the Wind-god was heard to say, O son of Raghu, what Sita hath said is true! I am the god of Wind. The princess of Mithila is sinless! Therefore, O king, be united with thy wife!’ And the god of Fire said, ‘O son of Raghu, I dwell within the bodies of all creatures! O descendant of Kakutstha, the princess of Mithila is not guilty of even the minutest fault!’ And Varuna then said, ‘O son of Raghu, the humours in every creature’s body derive their existence from me! I tell thee, let the princess of Mithila be accepted by thee!’ And Brahma himself then said, ‘O descendant of Kakutstha, O son, in thee that art honest and pure and conversant with the duties of royal sages, this conduct is not strange. Listen, however, to these words of mine! Thou hast, O hero, slain this enemy of the gods, the Gandharvas, the Nagas, the Yakshas, the Danavas, and the great Rishis! It was through my grace that he had hitherto been unslayable of all creatures. And indeed, it was for some reason that I had tolerated him for some time! The wretch, however, abducted Sita for his own destruction. And as regards Sita, I protected her through Nalakuvera’s curse. For that person had cursed Ravana of old, saying, that if he ever approached an unwilling woman, his head should certainly be split into a hundred fragments. Let no suspicion, therefore, be thine! O thou of great glory, accept thy wife! Thou hast indeed, achieved a mighty feat for the benefit of the gods, O thou that art of divine effulgence!’ And last of all Dasaratha said, ‘I have been gratified with thee, O child! Blessed be thou, I am thy father Dasaratha! I command thee to take back thy wife, and rule thy kingdom, O thou foremost of men!’ Rama then replied, ‘If thou art my father, I salute thee with reverence, O king of kings! I shall indeed, return, at thy command, to the delightful city of Ayodhya!’
“And after defeating the Ten-headed Rakshasa, the renowned Lord Rama, conqueror of hostile cities, gave Lanka to Vibhishana. Then the old and wise counselor of Ravana, called Avindhya, came out of the city with Sita walking in front of him but behind Vibhishana. With great humility, Avindhya addressed the illustrious descendant of Kakutstha, saying, ‘O noble one, please accept this goddess, Janaka’s virtuous daughter!’ Hearing this, the descendant of Ikshwaku got down from his magnificent chariot and saw Sita in tears. Beholding her, beautiful yet distressed, covered in dirt, with tangled hair, and dressed in filthy clothes, Rama, worried about his honor, said to her, ‘Daughter of Videha, go wherever you wish! You are now free! Everything that needed to be done has been done! O blessed lady, who has me as your husband, it is not right for you to grow old in the realm of the Rakshasa! I have slain that night wanderer for this reason! But how can someone like us, knowledgeable in all moral truths, embrace even for a moment a woman that has fallen into another's hands? O princess of Mithila, whether you are pure or not, I cannot enjoy you now that you are like sacrificial butter licked by a dog!’ Hearing these harsh words, that lovely girl collapsed in deep sorrow, like a banana tree cut from its roots. The joy that had once brightened her face quickly faded, like droplets on a mirror blown away by breath. Upon hearing Rama’s words, all the monkeys with Lakshmana fell silent as death. Then the divine Brahma, the four-faced Creator of the Universe born from a lotus, revealed himself on his chariot to Raghu’s son. Sakra, Agni, Vayu, Yama, Varuna, and the illustrious Lord of the Yakshas, along with holy Rishis and King Dasaratha in a celestial and radiant form drawn by swans, appeared before them. The sky, filled with celestial beings and Gandharvas, looked as beautiful as a starry autumn night. Rising from the ground, the blessed and renowned princess of Videha spoke to the broad-chested Rama, saying, ‘O prince, I hold no fault against you, for you are well aware of how to treat both men and women. But hear my words! The ever-moving air is always present in every creature. If I have sinned, let him forsake my vital forces! If I have sinned, then let Fire, Water, Space, and Earth, like Air (whom I have already invoked), also forsake my vital forces! And just as, O hero, I have never, even in my dreams, held the image of another person, may you be my lord as appointed by the gods.’ After Sita spoke, a sacred voice resounded in the skies, bringing joy to the hearts of the noble monkeys. The Wind-god was heard saying, ‘O son of Raghu, what Sita has said is true! I am the god of Wind. The princess of Mithila is sinless! Therefore, O king, unite with your wife!’ Then the god of Fire declared, ‘O son of Raghu, I reside within the bodies of all creatures! O descendant of Kakutstha, the princess of Mithila bears no guilt!’ Varuna added, ‘O son of Raghu, the bodily humors of every creature come from me! I tell you, accept the princess of Mithila!’ And Brahma himself said, ‘O descendant of Kakutstha, O son, your conduct, being honest and pure and aware of the duties of royal sages, is not surprising. However, listen to my words! You have, O hero, defeated this enemy of the gods, the Gandharvas, the Nagas, the Yakshas, the Danavas, and the great Rishis! It was through my grace that he was previously unkillable among all beings. There was a reason I tolerated him for some time! The scoundrel, however, abducted Sita for his own ruin. As for Sita, I protected her through Nalakuvera’s curse, which stated that if he ever approached an unwilling woman, his head would burst into a hundred fragments. So do not harbor any suspicion! O you of great glory, accept your wife! You have indeed performed a mighty deed for the benefit of the gods, O you of divine radiance!’ Lastly, Dasaratha spoke, ‘I am pleased with you, O child! Blessed be you, I am your father Dasaratha! I command you to take back your wife and rule your kingdom, O you foremost of men!’ Rama then replied, ‘If you are my father, I bow to you with respect, O king of kings! I shall indeed return, as you command, to the charming city of Ayodhya!’”
“Markandeya continued, ‘Thus addressed, his father, O bull of the Bharata race, gladly answered Rama, the corners of whose eyes were of a reddish hue, saying, ‘Return to Ayodhya and rule thou that kingdom! O thou of great glory, thy fourteen years (of exile) have been completed.’ Thus addressed by Dasaratha, Rama bowed to the gods, and saluted by his friends he was united with his wife, like the Lord of the celestials with the daughter of Puloman. And that chastiser of foes then gave a boon to Avindhya. And he also bestowed both riches and honours on the Rakshasa woman named Trijata. And when Brahma with all the celestials having India at their head, said unto Rama, ‘O thou that ownest Kausalya for thy mother, what boons after thy heart shall we grant thee?’ Rama, thereupon, prayed them to grant him firm adherence to virtues and invincibility in respect of all foes. And he also asked for the restoration to life of all those monkeys that had been slain by the Rakshasas, and after Brahma had said—So be it, those monkeys, O king, restored to life, rose up from the field of battle, and Sita too, of great good fortune, granted unto Hanuman a boon, saying, ‘Let thy life, O son, last as long as (the fame of) Rama’s achievements! And, O Hanuman of yellow eyes, let celestial viands and drinks be ever available to thee through my grace!’
“Markandeya continued, ‘Responding to this, his father, O bull of the Bharata race, happily replied to Rama, whose eyes had a reddish hue, saying, ‘Return to Ayodhya and rule over that kingdom! O you of great glory, your fourteen years of exile are complete.’ Addressed in this way by Dasaratha, Rama bowed to the gods, and, greeted by his friends, he reunited with his wife, like the Lord of the celestials with the daughter of Puloman. The vanquisher of foes then granted a wish to Avindhya. He also gave both wealth and honors to the Rakshasa woman named Trijata. When Brahma, along with all the celestial beings, led by India, asked Rama, ‘O you who has Kausalya as your mother, what wishes do you wish for?’ Rama then prayed for steadfastness in virtues and invincibility against all foes. He also requested the revival of all the monkeys that had been killed by the Rakshasas, and after Brahma agreed, those monkeys, O king, were restored to life, rising up from the battlefield. Sita, of great fortune, then granted Hanuman a wish, saying, ‘May your life, O son, last as long as the fame of Rama’s exploits! And, O Hanuman with yellow eyes, may celestial food and drinks always be available to you through my grace!’”
“Then the celestials with Indra at their head all disappeared in the very sight of those warriors of spotless achievements. And beholding Rama united with the daughter of Janaka, the charioteer of Sakra, highly pleased, addressed him in the midst of friends, and said these words, ‘O thou of prowess that can never be baffled thou hast dispelled the sorrow of the celestials, the Gandharvas, the Yakshas, the Asuras, the Nagas, and human beings! As long, therefore, as the Earth will hold together, so long will all creatures with the celestials, the Asuras, the Gandharvas, the Yakshas, the Rakshasas, and the Pannagas, speak of thee.’ And having said these words unto Rama, Matali worshipped that son of Raghu, and having obtained the leave of that foremost of wielders of weapons, he went away, on that same chariot of solar effulgence. And Rama also, with Sumatra’s son and Vibhishana, and accompanied by all the monkeys with Sugriva at their head, placing Sita in the van and having made arrangements for the protection of Lanka, recrossed the ocean by the same bridge. And he rode on that beautiful and sky-ranging chariot called the Pushpaka that was capable of going everywhere at the will of the rider. And that subduer of passions was surrounded by his principal counsellors in order of precedence. And arriving at that part of the sea-shore where he had formerly laid himself down, the virtuous king, with all the monkeys, pitched his temporary abode. And the son of Raghu then, bringing the monkeys before him in due time, worshipped them all, and gratifying them with presents of jewels and gems, dismissed them one after another. And after all the monkey-chiefs, and the apes with bovine tails, and the bears, had gone away, Rama re-entered Kishkindhya with Sugriva. And accompanied by both Vibhishana and Sugriva, Rama re-entered Kishkindhya riding on the Pushpaka car and showing the princess of Videha the woods along the way. And having arrived at Kishkindhya, Rama, that foremost of all smiters, installed the successful Angada as prince-regent of the kingdom. And accompanied by the same friends as also by Sumitra’s son, Rama proceeded towards his city along the same path by which he had come. And having reached the city of Ayodhya, the king despatched Hanuman thence as envoy to Bharata. And Hanuman, having ascertained Bharata’s intentions from external indications, gave him the good news (of Rama’s arrival). And after the son of Pavana had come back, Rama entered Nandigrama. And having entered that town, Rama beheld Bharata besmeared with filth and attired in rags and seated with his elder brother’s sandals placed before him. And being united, O bull of Bharata race, with both Bharata and Shatrughna, the mighty son of Raghu, along with Sumitra’s son, began to rejoice exceedingly. And Bharata and Shatrughna also, united with their eldest brother, and beholding Sita, both derived great pleasure. And Bharata then, after having worshipped his returned brother, made over to him with great pleasure, the kingdom that had been in his hands as a sacred trust. And Vasishtha and Vamadeva then together installed that hero in the sovereignty (of Ayodhya) at the eighth Muhurta105 of the day under the asterism called Sravana. And after his installation was over, Rama gave leave to well-pleased Sugriva the king of the monkeys, along with all his followers, as also to rejoicing Vibhishana of Pulastya’s race, to return to their respective abodes. And having worshipped them with various articles of enjoyment, and done everything that was suitable to the occasion, Rama dismissed those friends of his with a sorrowful heart. And the son of Raghu then, having worshiped that Pushpaka chariot, joyfully gave it back unto Vaisravana. And then assisted by the celestial Rishi (Vasishtha), Rama performed on the banks of the Gomati ten horse-sacrifices without obstruction of any kind and with treble presents unto Brahmanas.’”
“Then the celestial beings, with Indra leading them, vanished in front of the brave warriors. Seeing Rama with Janaka's daughter, the charioteer of Sakra, very pleased, spoke to him in the midst of friends, saying, ‘O you of unmatched strength, you have alleviated the sorrow of the celestials, Gandharvas, Yakshas, Asuras, Nagas, and humans! As long as the Earth stands, all creatures, alongside the celestials, Asuras, Gandharvas, Yakshas, Rakshasas, and Pannagas, will speak of you.’ After saying this to Rama, Matali honored the son of Raghu and, with the permission of that great warrior, departed in the same radiant chariot. Rama, along with Sumatra’s son, Vibhishana, and all the monkeys led by Sugriva, placed Sita in front and organized the protection of Lanka as they returned across the ocean on the same bridge. He rode on the beautiful, sky-faring chariot called Pushpaka, which could travel anywhere at the rider's command, surrounded by his main advisors in order of rank. Arriving at the shore where he had previously rested, the virtuous king and all the monkeys set up a temporary camp. Then, Rama gathered the monkeys, honored them, and pleased them with gifts of jewels before sending them away one by one. After all the monkey leaders, the monkeys with cow-like tails, and the bears had left, Rama entered Kishkindhya with Sugriva. Together with Vibhishana and Sugriva, Rama re-entered Kishkindhya on the Pushpaka chariot, showing the princess of Videha the sights along the way. Upon reaching Kishkindhya, Rama, the greatest of warriors, appointed the successful Angada as the kingdom's prince-regent. Accompanied by his friends and Sumitra’s son, Rama made his way back to the city along the same path he had taken. When they reached Ayodhya, the king sent Hanuman as an envoy to Bharata. After discerning Bharata’s intentions from his demeanor, Hanuman shared the joyful news of Rama’s return. Once Hanuman returned, Rama entered Nandigrama. Inside that town, Rama saw Bharata, covered in dirt, dressed in rags, sitting with his elder brother’s sandals placed before him. United, O noble Bharata, with Bharata and Shatrughna, the mighty son of Raghu, along with Sumitra’s son, rejoiced immensely. Bharata and Shatrughna, also united with their eldest brother and seeing Sita, felt great happiness. Then, after honoring his returning brother, Bharata joyfully handed over the kingdom that he had managed as a sacred trust. Vasishtha and Vamadeva then together installed the hero as the ruler of Ayodhya at the eighth Muhurta105 of the day under the star known as Sravana. After the ceremony was complete, Rama happily sent away the delighted Sugriva, the king of the monkeys, along with all his followers, and the joyful Vibhishana of Pulastya’s lineage, to return to their homes. After honoring them with various enjoyable offerings and ensuring everything was appropriate to the occasion, Rama bid farewell to his friends with a heavy heart. The son of Raghu then, having honored the Pushpaka chariot, joyfully returned it to Vaisravana. With the assistance of the celestial sage (Vasishtha), Rama performed ten horse sacrifices without any hindrance and with generous gifts to the Brahmanas on the banks of the Gomati.”
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“Markandeya said, ‘It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods! O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,—the path that leadeth to tangible rewards. Thou hast not even a particle of sin. Even the celestials with Indra at their head, and the Asuras have to tread in the path that is trod by thee! It was after such afflictions that the wielder of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible Namuchi and the Rakshasi of long tongue! He that hath assistance, always secureth the accomplishment of all his purposes! What is that which cannot be vanquished in battle by him that hath Dhananjaya for his brother? This Bhima, also, of terrible prowess, is the foremost of mighty persons. The heroic and youthful sons of Madravati again are mighty bowmen. With allies such as these, why dost thou despair, O chastiser of foes? These are capable of vanquishing the army of the wielder himself of the thunderbolt with the Maruts in the midst. Having these mighty bowmen of celestial forms for thy allies, thou, O bull of Bharata race, art sure to conquer in battle all thy foes! Behold, this Krishna, the daughter of Drupada, forcibly abducted by the wicked-minded Saindhava from pride of strength and energy, hath been brought back by these mighty warriors after achieving terrible feats! Behold, king Jayadratha was vanquished and lay powerless before thee! The princess of Videha was rescued with almost no allies by Rama after the slaughter in battle of the Ten-necked Rakshasa of terrible prowess! Indeed, the allies of Rama (in that contest) were monkeys and black-faced bears, creatures that were not even human! Think of all this, O king in thy mind! Therefore, O foremost of Kurus, grieve not for all (that hath occurred), O bull of the Bharata race! Illustrious persons like thee never indulge in sorrow, O smiter of foes!’
“Markandeya said, ‘So it was, O mighty one, that Rama, full of energy, suffered greatly from his exile in the forest! O leader among men, don’t be sad, for, O warrior, you are a Kshatriya! You also walk the path where strength is needed—the path that leads to real rewards. You have no sin in you. Even the gods, led by Indra, and the demons have to walk the path you tread! After facing such hardships, the wielder of the thunderbolt, with help from the Maruts, defeated Vritra, the invincible Namuchi, and the long-tongued Rakshasi! Those who have allies always achieve their goals! What can’t be conquered in battle by him who has Dhananjaya as his brother? This Bhima, too, with his incredible strength, is among the mightiest. The brave and youthful sons of Madravati are also skilled archers. With allies like these, why do you despair, O warrior? They are capable of defeating even the army led by the wielder of the thunderbolt with the Maruts at his side. With these powerful celestial archers as your allies, you, O mighty Bharata, are sure to win in battle against all your foes! Look, this Krishna, the daughter of Drupada, was forcibly taken by the wicked Saindhava out of pride, but these mighty warriors have brought her back after performing incredible feats! See how king Jayadratha was defeated and lay powerless before you! The princess of Videha was rescued by Rama with almost no help after he defeated the Ten-necked Rakshasa in battle! Indeed, Rama’s allies in that fight were monkeys and black-faced bears, creatures that were not even human! Remember all this, O king! Therefore, O top among Kurus, don’t lament for all that has happened, O mighty Bharata! Great people like you never indulge in sorrow, O slayer of foes!’”
Vaisampayana continued, “It was thus that the king was comforted by Markandeya. And then that high-souled one, casting off his sorrows, once more spoke unto Markandeya.”
Vaisampayana continued, "That’s how Markandeya comforted the king. And then, feeling uplifted, the noble one spoke to Markandeya again."
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(Pativrata-mahatmya Parva)
“Yudhishthira said, ‘O mighty sage, I do not so much grieve for myself or these my brothers or the loss of my kingdom as I do for this daughter of Drupada. When we were afflicted at the game of the dice by those wicked-souled ones, it was Krishna that delivered us. And she was forcibly carried off from the forest by Jayadratha. Hast thou even seen or heard of any chaste and exalted lady that resembleth this daughter of Drupada?’”
“Yudhishthira said, ‘O mighty sage, I’m not as troubled for myself or my brothers or the loss of my kingdom as I am for this daughter of Drupada. When we were suffering in the dice game at the hands of those evil souls, it was Krishna who saved us. And she was forcibly taken from the forest by Jayadratha. Have you ever seen or heard of any pure and noble woman who resembles this daughter of Drupada?’”
“Markandeya said, ‘Listen, O king, how the exalted merit of chaste ladies, O Yudhishthira, was completely obtained by a princess named Savitri. There was a king among the Madras, who was virtuous and highly pious. And he always ministered unto the Brahmanas, and was high-souled and firm in promise. And he was of subdued senses and given to sacrifices. And he was the foremost of givers, and was able, and beloved by both the citizens and the rural population. And the name of that lord of Earth was Aswapati. And he was intent on the welfare of all beings. And that forgiving (monarch) of truthful speech and subdued senses was without issue. And when he got old, he was stricken with grief at this. And with the object of raising offspring, he observed rigid vows and began to live upon frugal fare, having recourse to the Brahmacharya mode of life, and restraining his senses. And that best of kings, (daily) offering ten thousand oblations to the fire, recited Mantras in honour of Savitri106 and ate temperately at the sixth hour. And he passed eighteen years, practising such vows. Then when the eighteen years were full, Savitri was pleased (with him). And O king, issuing with great delight, in embodied form, from the Agnihotra fire, the goddess showed herself to that king. And intent on conferring boons, she spoke these words unto the monarch, ‘I have been gratified, O king, with thy Brahmacharya practices, thy purity and self-restraint and observance of vows, and all thy endeavours and veneration! Do thou, O mighty king. O Aswapati, ask for the boon that thou desirest! Thou ought, however, by no means show any disregard for virtue.’ Thereat Aswapati said, ‘It is with the desire of attaining virtue that I have been engaged in this task. O goddess, may many sons be born unto me worthy of my race! If thou art pleased with me, O goddess, I ask for this boon. The twice-born ones have assured me that great merit lieth in having offspring!’ Savitri replied, ‘O king, having already learnt this thy intention, I had spoken unto that lord, the Grandsire, about thy sons. Through the favour granted by the Self-create, there shall speedily be born unto thee on earth a daughter of great energy. It behoveth thee not to make any reply. Well-pleased, I tell thee this at the command of the Grandsire.’
“Markandeya said, ‘Listen, O king, how the remarkable virtue of devoted women, O Yudhishthira, was fully realized by a princess named Savitri. There was a king among the Madras who was virtuous and very pious. He always served the Brahmanas, was noble-minded and kept his promises. He had self-control and engaged in sacrifices. He was the greatest giver, capable, and loved by both the citizens and the rural population. This lord of the Earth was named Aswapati. He was focused on the well-being of all beings. This forgiving king, who spoke truthfully and had self-control, had no children. When he grew old, he felt deep sorrow about this. In order to have offspring, he followed strict vows and lived on minimal food, adopting the Brahmacharya lifestyle, and controlling his senses. That best of kings, daily offering ten thousand oblations to the fire, recited Mantras in honor of Savitri106 and ate moderately at midday. He practiced these vows for eighteen years. When those eighteen years were completed, Savitri was pleased with him. And O king, emerging with great joy, in physical form from the Agnihotra fire, the goddess manifested herself to that king. Wanting to grant boons, she spoke to the monarch, ‘I am pleased, O king, with your Brahmacharya practices, your purity and self-restraint, your observance of vows, and all your efforts and devotion! Now, O mighty king, O Aswapati, ask for the boon you desire! However, you must not disregard virtue in any way.’ At this, Aswapati said, ‘I have been engaged in this task with the aim of attaining virtue. O goddess, may many sons, worthy of my lineage, be born to me! If you are pleased with me, O goddess, I ask for this boon. The twice-born ones have assured me that great merit lies in having children!’ Savitri replied, ‘O king, having already understood your intention, I spoke to that lord, the Grandsire, about your desire for sons. With the favor of the Self-created, a daughter of great strength shall soon be born to you on earth. You need not respond. I share this with you happily at the command of the Grandsire.’”
“Markandeya said, ‘Having accepted Savitri’s words and saying, ‘So be it!’ the king again gratified her and said, ‘May this happen soon!’ On Savitri vanishing away, the monarch entered his own city. And that hero began to live in his kingdom, ruling his subjects righteously. And when some time had elapsed, that king, observant of vows, begat offspring on his eldest queen engaged in the practice of virtue. And then, O bull of the Bharata race, the embryo in the womb of the princess of Malava increased like the lord of stars in the heavens during the lighted fortnight. And when the time came, she brought forth a daughter furnished with lotus-like eyes. And that best of monarchs, joyfully performed the usual ceremonies on her behalf. And as she had been bestowed with delight by the goddess Savitri by virtue of the oblations offered in honour of that goddess, both her father, and the Brahmanas named her Savitri. And the king’s daughter grew like unto Sree herself in an embodied form. And in due time, that damsel attained her puberty. And beholding that graceful maiden of slender waist and ample hips, and resembling a golden image, people thought, ‘We have received a goddess.’ And overpowered by her energy, none could wed that girl of eyes like lotus-leaves, and possessed of a burning splendour.’
“Markandeya said, ‘After accepting Savitri’s words and saying, ‘So be it!’ the king once again pleased her and said, ‘May this happen soon!’ When Savitri disappeared, the king returned to his own city. The hero then lived in his kingdom, ruling his subjects justly. After a while, the king, who was devoted to his vows, fathered a child with his eldest queen, who was committed to virtue. Then, O best of the Bharata lineage, the embryo in the womb of the princess of Malava grew like the bright moon during the full fortnight. When the time came, she gave birth to a daughter with beautiful lotus-like eyes. That great king joyfully performed the usual ceremonies for her. Since she was gifted with joy by the goddess Savitri due to the offerings made in her honor, both her father and the Brahmanas named her Savitri. The king’s daughter grew up like Sree embodied. In time, that girl reached puberty. As they saw that graceful maiden, slender-waisted and with ample hips, resembling a golden figure, people thought, 'We have received a goddess.' Overwhelmed by her presence, no one could win the hand of that girl with lotus-like eyes and radiant beauty.’
‘And it came to pass that once on the occasion of a parva, having fasted and bathed her head, she presented herself before the (family) deity and caused the Brahmanas to offer oblations with due rites to the sacrificial fire. And taking the flowers that had been offered to the god, that lady, beautiful as Sree herself, went to her high-souled sire. And having reverenced the feet of her father and offering him the flowers she had brought, that maiden of exceeding grace, with joined hands, stood at the side of the king. And seeing his own daughter resembling a celestial damsel arrived at puberty, and unsought by people, the king became sad. And the king said, ‘Daughter, the time for bestowing thee is come! Yet none asketh thee. Do thou (therefore) thyself seek for a husband equal to thee in qualities! That person who may be desired by thee should be notified to me. Do thou choose for thy husband as thou listest. I shall bestow thee with deliberation. Do thou, O auspicious one, listen to me as I tell thee the words which I heard recited by the twice-born ones. The father that doth not bestow his daughter cometh by disgrace. And the husband that knoweth not his wife in her season meeteth with disgrace. And the son that doth not protect his mother when her husband is dead, also suffereth disgrace. Hearing these words of mine, do thou engage thyself in search of a husband. Do thou act in such a way that we may not be censured by the gods!’
‘One day, during a festival, after fasting and washing her hair, she went before the family deity and had the priests offer sacrifices to the fire properly. Taking the flowers offered to the god, the lady, as beautiful as the goddess Sree, approached her noble father. After honoring her father's feet and presenting him with the flowers she brought, the graceful maiden stood beside the king with her hands joined. Seeing his daughter, who looked like a heavenly maiden now reaching adulthood but without suitors, the king felt saddened. He said, ‘Daughter, the time has come for you to be married! Yet no one is asking for your hand. You should seek a husband yourself, someone equal to you in qualities! The person you desire should be known to me. Choose your husband as you wish. I will give you away with care. Listen to me, auspicious one, as I share the words I heard from the wise men. A father who does not give his daughter in marriage faces disgrace. A husband who does not recognize his wife when the time is right also faces disgrace. And a son who does not protect his mother after his father has died suffers disgrace as well. Hearing my words, engage yourself in finding a husband. Act in such a way that we are not criticized by the gods!’
“Markandeya said, ‘Having said these words to his daughter and his old counsellors, he instructed the attendants to follow her, saying,—Go! Thereat, bashfully bowing down unto her father’s feet, the meek maid went out without hesitation, in compliance with the words of her sire. And ascending a golden car, she went to the delightful asylum of the royal sages, accompanied by her father’s aged counsellors. There, O son, worshipping the feet of the aged ones, she gradually began to roam over all the woods. Thus the king’s daughter distributing wealth in all sacred regions, ranged the various places belonging to the foremost of the twice-born ones.’”
“Markandeya said, ‘After telling his daughter and his elderly advisers these words, he told the attendants to follow her, saying,—Go! So, shyly bowing at her father’s feet, the gentle girl stepped out without hesitation, obeying her father’s wishes. Climbing into a golden carriage, she went to the beautiful retreat of the royal sages, accompanied by her father’s older advisers. There, O son, after honoring the feet of the elders, she slowly began to explore all the woods. In this way, the princess distributed wealth in all sacred places, visiting various locations belonging to the most esteemed of the twice-born.’”
SECTION CCLXLII
“Markandeya continued, ‘On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king’s counsellors, came to her father’s abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. And Narada then said, ‘Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?’ Aswapati answered, saying, ‘Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!’
“Markandeya continued, ‘Once, O Bharata, when that king, the lord of the Madras, was sitting with Narada in the middle of his court, engaged in conversation, Savitri, along with the king’s counselors, came to her father’s house after visiting various holy places and retreats. Seeing her father with Narada, she honored both by bowing her head to their feet. Narada then asked, ‘Where has your daughter been? And, O king, where does she come from? Why haven’t you arranged for her to marry now that she has reached puberty?’ Aswapati replied, ‘She was sent for this very purpose, and now she has returned from her search. Please, O celestial sage, hear from her whom she has chosen as a husband!’”
“Markandeya continued, ‘Then the blessed maid, commanded by her father with the words,—Relate everything in detail,—regarded those words of her sire as if they were those of a god, and spoke unto him thus, ‘There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king’s mishap, deprived him of his kingdom. And thereupon the monarch, accompanied by his wife bearing a child on her breast, went into the woods. And having retired into the forests, he adopted great vows and began to practise ascetic austerities. And his son, born in the city, began to grow in the hermitage. That youth, fit to be my husband, I have accepted in my heart for my lord!’ At these words of hers, Narada said, ‘Alas, O king, Savitri hath committed a great wrong, since, not knowing, she hath accepted for her lord this Satyavan of excellent qualities! His father speaketh the truth and his mother also is truthful in her speech. And it is for this that the Brahmanas have named the son Satyavan. In his childhood he took great delight in horses, and used to make horses of clay. And he used also to draw pictures of horses. And for this that youth is sometimes called by the name of Chitraswa.’ The king then asked, ‘And is prince Satyavan, who is devoted to his father, endued with energy and intelligence and forgiveness and courage?’ Narada replied, saying, ‘In energy Satyavan is like unto the sun, and in wisdom like unto Vrihaspati! And he is brave like unto the lord of the celestials and forgiving like unto the Earth herself!’ Aswapati then said, ‘And is the prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he handsome and magnanimous and lovely to behold?’ Narada said, ‘In bestowal of gifts according to his power, the mighty son of Dyumatsena is like unto Sankriti’s son Rantideva. In truthfulness of speech and devotion unto Brahmanas, he is like Sivi, the son of Usinara. And he is magnanimous like Yayati, and beautiful like the Moon. And in beauty of person he is like either of the twin Aswins. And with senses under control, he is meek, and brave, and truthful! And with passion in subjection he is devoted to his friends, and free from malice and modest and patient. Indeed, briefly speaking, they that are possessed of great ascetic merit and are of exalted character say that he is always correct in his conduct and that honour is firmly seated on his brow.’ Hearing this, Aswapati said, ‘O reverend sage, thou tellest me that he is possessed of every virtue! Do thou now tell me his defects if, indeed, he hath any!’ Narada then said, ‘He hath one only defect that hath overwhelmed all his virtues. That defect is incapable of being conquered by even the greatest efforts. He hath only one defect, and no other. Within a year from this day, Satyavan, endued with a short life will cast off his body!’ Hearing these words of the sage, the king said, ‘Come, O Savitri, go thou and choose another for thy lord, O beautiful damsel! That one great defect (in this youth) existeth, covering all his merits. The illustrious Narada honoured by even the gods, sayeth, that Satyavan will have to cast off his body within a year, his days being numbered!’ At these words of her father, Savitri said, ‘The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away! These three things can take place only once. Indeed, with a life short or long, possessed of virtues or bereft of them, I have, for once, selected my husband. Twice I shall not select. Having first settled a thing mentally, it is expressed in words, and then it is carried out into practice. Of this my mind is an example!’ Narada then said, ‘O best of men, the heart of thy daughter Savitri wavereth not! It is not possible by any means to make her swerve from this path of virtue! In no other person are those virtues that dwell in Satyavan. The bestowal of thy daughter, therefore, is approved by me!’ The king said, ‘What thou hast said, O illustrious one, should never be disobeyed, for thy words are true! And I shall act as thou hast said, since thou art my preceptor!’ Narada said, ‘May the bestowal of thy daughter Savitri be attended with peace! I shall now depart. Blessed be all of ye!’
“Markandeya continued, ‘Then the blessed girl, instructed by her father with the words,—Relate everything in detail,—took those words as if they were from a god, and spoke to him, ‘There was, among the Salwas, a virtuous Kshatriya king named Dyumatsena. Over time, he became blind. Despite his blindness, the wise king had an only son. An old enemy living nearby, seizing the opportunity of the king’s misfortune, took away his kingdom. As a result, the king, along with his wife carrying a child, went into the woods. Once in the forests, he adopted strict vows and began to practice ascetic austerities. Meanwhile, his son, born in the city, grew up in the hermitage. That youth, deserving to be my husband, I have accepted in my heart as my lord!’ At her words, Narada said, ‘Alas, O king, Savitri has made a great mistake, as unknowingly, she has chosen this Satyavan of excellent qualities for her lord! His father speaks the truth and his mother too is honest in her words. This is why the Brahmanas have named the son Satyavan. In his childhood, he was very fond of horses and would make clay horses. He also drew pictures of horses. For this reason, that youth is sometimes called by the name of Chitraswa.’ The king then asked, ‘And is prince Satyavan, who is devoted to his father, full of energy and intelligence, as well as forgiveness and courage?’ Narada replied, ‘In energy, Satyavan is like the sun, and in wisdom, he is like Vrihaspati! He is brave like the lord of the celestials and forgiving like Mother Earth herself!’ Aswapati then asked, ‘Is the prince Satyavan generous in giving and devoted to the Brahmanas? Is he handsome, noble, and lovely to behold?’ Narada said, ‘When it comes to giving according to his ability, the mighty son of Dyumatsena is like Rantideva, the son of Sankriti. In truthfulness of speech and devotion to the Brahmanas, he is like Sivi, the son of Usinara. He is generous like Yayati, and beautiful like the moon. In terms of appearance, he resembles either of the twin Ashwins. With his senses in control, he is humble, brave, and truthful! With his passions subdued, he is devoted to his friends, free from malice, modest, and patient. Indeed, to put it briefly, those who are highly ascetic and of noble character say that he is always right in his conduct, and that honor resides firmly on his brow.’ Hearing this, Aswapati said, ‘O revered sage, you tell me that he possesses every virtue! Now tell me, does he have any flaws?’ Narada replied, ‘He has one flaw that overshadows all his virtues. That flaw cannot be conquered even by the greatest efforts. He has only this one defect, and no other. Within a year from today, Satyavan, who has a short life, will leave his body!’ Hearing these words from the sage, the king said, ‘Come, O Savitri, choose another for your husband, O beautiful maiden! That one major flaw exists in this youth, overshadowing all his qualities. The illustrious Narada, honored even by the gods, says that Satyavan will have to leave his body within a year, as his days are numbered!’ At her father’s words, Savitri said, ‘Death can only come once; a daughter can only be given away once; and one can only say, I give away! These three things can only happen once. Truly, whether life is short or long, filled with virtues or devoid of them, I have, for that one time, chosen my husband. I will not choose again. Once I have settled on something mentally, it is expressed in words, and then acted upon. My mind is an example of this!’ Narada then said, ‘O best of men, your daughter Savitri's heart does not waver! It is impossible to make her stray from this path of virtue! In no other person do those virtues exist that are found in Satyavan. Therefore, I endorse the grant of your daughter!’ The king said, ‘What you have said, O illustrious one, should never be disobeyed, for your words are true! I will act as you have advised, for you are my teacher!’ Narada said, ‘May the grant of your daughter Savitri bring peace! I will now take my leave. Blessed be you all!’”
“Markandeya continued, ‘Having said this, Narada rose up into the sky and went to heaven. On the other hand, the king began to make preparations for his daughter’s wedding!’”
“Markandeya continued, ‘After saying this, Narada ascended into the sky and went to heaven. Meanwhile, the king started getting ready for his daughter's wedding!’”
SECTION CCLXLIII
“Markandeya said, ‘Having pondered over these words (of Narada) about his daughter’s marriage, the king began to make arrangements about the nuptials. And summoning all the old Brahmanas, and Ritwijas together with the priests, he set out with his daughter on an auspicious day. And arriving at the asylum of Dyumatsena in the sacred forest, the king approached the royal sage on foot, accompanied by the twice-born ones. And there he beheld the blind monarch of great wisdom seated on a cushion of Kusa grass spread under Sala tree. And after duly reverencing the royal sage, the king in an humble speech introduced himself. Thereupon, offering him the Arghya, a seat, and a cow, the monarch asked his royal guest,—Wherefore is this visit?—Thus addressed the king disclosed everything about his intentions and purpose with reference to Satyavan. And Aswapati said, ‘O royal sage, this beautiful girl is my daughter named Savitri. O thou versed in morality, do thou, agreeably to the customs of our order, take her from me as thy daughter-in-law!’ Hearing these words, Dyumatsena said, ‘Deprived of kingdom, and taking up our abode in the woods, we are engaged in the practice of virtue as ascetics with regulated lives. Unworthy of a forest life, how will thy daughter, living in the sylvan asylum, bear this hardship?’ Aswapati said, ‘When my daughter knoweth, as well as myself, that happiness and misery come and go (without either being stationary), such words as these are not fit to be used towards one like me! O king, I have come hither, having made up my mind! I have bowed to thee from friendship; it behoveth thee not, therefore, to destroy my hope! It behoveth thee not, also, to disregard me who, moved by love, have come to thee! Thou art my equal and fit for an alliance with me, as indeed, I am thy equal and fit for alliance with thee! Do thou, therefore, accept my daughter for thy daughter-in-law and the wife of the good Satyavan!’ Hearing these words Dyumatsena said, ‘Formerly I had desired an alliance with thee. But I hesitated, being subsequently deprived of my kingdom. Let this wish, therefore, that I had formerly entertained, be accomplished this very day. Thou art, indeed, a welcome guest to me!’
“Markandeya said, ‘After thinking about Narada's words concerning his daughter’s marriage, the king began planning the wedding. He called all the elder Brahmanas, Ritwijas, and priests, and on an auspicious day, he set out with his daughter. Upon reaching the hermitage of Dyumatsena in the sacred forest, the king approached the wise blind sage on foot, accompanied by the twice-born. There, he saw the wise monarch seated on a cushion of Kusa grass under a Sala tree. After respectfully greeting the sage, the king humbly introduced himself. Then, offering him the Arghya, a seat, and a cow, the king asked his royal guest, 'What brings you here?' Addressed this way, the king revealed his intentions and plans regarding Satyavan. Aswapati said, ‘O royal sage, this beautiful girl is my daughter, Savitri. O you who are skilled in righteousness, please take her from me as your daughter-in-law!’ Hearing this, Dyumatsena replied, ‘Deprived of my kingdom and living in the forest, we are focused on our ascetic practice. Is my daughter not unworthy of this forest life—a life of hardship?’ Aswapati said, ‘When my daughter and I understand that happiness and sorrow come and go without being constant, then words like these are not appropriate for someone like me! O king, I have come here determined! I have come to you out of friendship; please do not destroy my hope! Do not disregard me as I approach you out of love! You are my equal, and I am yours—suitable for an alliance! So, please accept my daughter as your daughter-in-law and the wife of the good Satyavan!’ Hearing these words, Dyumatsena said, ‘I had previously wished for an alliance with you, but I hesitated after losing my kingdom. Let this wish that I once had be fulfilled today. You are indeed a welcome guest to me!’”
“Then summoning all the twice-born ones residing in the hermitages of that forest, the two kings caused the union to take place with due rites. And having bestowed his daughter with suitable robes and ornaments, Aswapati went back to his abode in great joy. And Satyavan, having obtained a wife possessed of every accomplishment, became highly glad, while she also rejoiced exceedingly upon having gained the husband after her own heart. And when her father had departed, she put off all her ornaments, and clad herself in barks and cloths dyed in red. And by her services and virtues, her tenderness and self-denial, and by her agreeable offices unto all, she pleased everybody. And she gratified her mother-in-law by attending to her person and by covering her with robes and ornaments. And she gratified her father-in-law by worshipping him as a god and controlling her speech. And she pleased her husband by her honeyed speeches, her skill in every kind of work, the evenness of her temper, and by the indications of her love in private. And thus, O Bharata, living in the asylum of those pious dwellers of the forest, they continued for some time to practise ascetic austerities. But the words spoken by Narada were present night and day in the mind of the sorrowful Savitri.’”
“Then, calling all the twice-born ones living in the hermitages of that forest, the two kings arranged the union with the proper ceremonies. After giving his daughter suitable clothes and jewelry, Aswapati returned home filled with joy. Satyavan, now having a wife with every quality, felt incredibly happy, while she too was overjoyed to have found a husband who captured her heart. Once her father left, she removed all her ornaments and dressed in bark and red-dyed cloth. Through her service and virtues, her kindness and selflessness, and by being helpful to everyone, she won everyone's affection. She pleased her mother-in-law by taking care of her and adorning her with clothing and jewelry. She satisfied her father-in-law by treating him like a god and being mindful of her words. She delighted her husband with her sweet talk, her skills in all tasks, her calm demeanor, and by subtly showing her love in private. And so, O Bharata, living in the shelter of those devout forest dwellers, they continued for a while to practice ascetic austerities. But the words spoken by Narada stayed in the mind of the sorrowful Savitri day and night.”
SECTION CCLXLIV
“Markandeya said, ‘At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, ‘This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!’ And hearing these words, Savitri said, ‘Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.’ And having listened to her, Dyumatsena said, ‘I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,—Do thou complete thy vow!’ And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. And when the Sun had risen about a couple of hand Savitri thinking within herself—To-day is that day, finished her morning rites, and offered oblations to the flaming fire. And bowing down unto the aged Brahmanas, and her father-in-law, and mother-in-law, she stood before them with joined hands, concentrating her senses. And for the welfare of Savitri, all the ascetics dwelling in that hermitage, uttered the auspicious benediction that she should never suffer widowhood. And Savitri immersed in contemplation accepted those words of the ascetics, mentally saying,—So be it!—And the king’s daughter, reflecting on those words of Narada, remained, expecting the hour and the moment.
“Markandeya said, ‘Finally, O king, after a long time had passed, the hour destined for Satyavan’s death arrived. The words spoken by Narada were always in Savitri's mind, and she had marked the days as they went by. Knowing that her husband would die on the fourth day, she fasted day and night, observing the Triratra vow. When the king learned of her vow, he became extremely sorrowful and, rising up, comforted Savitri, saying, ‘This vow you have undertaken, O daughter of a king, is very difficult; it is truly hard to fast for three nights straight!’ Hearing this, Savitri replied, ‘You need not be upset, O father! I will be able to keep this vow! I have committed to this task with determination, and determination is key to successfully observing vows.’ After listening to her, Dyumatsena said, ‘I cannot say to you, break your vow. Instead, I must say—complete your vow!’ Having said this to her, the noble Dyumatsena remained silent. As Savitri continued her fast, she began to look as thin as a wooden doll. And, O bull of the Bharata race, believing her husband would die the next day, the grief-stricken Savitri spent that night in deep anguish. When the sun rose, Savitri thought to herself—Today is the day. She completed her morning rituals and made offerings to the blazing fire. Bowing down to the aged Brahmins, her father-in-law, and mother-in-law, she stood before them with her hands together, focusing her mind. For Savitri's well-being, all the ascetics living in that hermitage offered the auspicious blessing that she would never experience widowhood. Savitri, deep in thought, accepted their words, mentally affirming—So be it!—And the king’s daughter, reflecting on Narada's words, waited for the hour and the moment.’
Then, O best of the Bharatas, well-pleased, her father-in-law and mother-in-law said these words unto the princess seated in a corner, ‘Thou hast completed the vow as prescribed. The time for thy meal hath now arrived; therefore, do thou what is proper!’ Thereat Savitri said, ‘Now that I have completed the purposed vow, I will eat when the Sun goes down. Even this is my heart’s resolve and this my vow!’
Then, O best of the Bharatas, her father-in-law and mother-in-law, pleased, said to the princess sitting in a corner, “You have completed the vow as required. The time for your meal has now come; so please do what is fitting!” Hearing this, Savitri replied, “Now that I have completed the vow I intended, I will eat when the Sun sets. This is my heartfelt decision and my vow!”
“Markandeya continued, ‘And when Savitri had spoken thus about her meal, Satyavan, taking his axe upon his shoulders, set out for the woods. And at this, Savitri said unto her husband, ‘It behoveth thee not to go alone! I will accompany thee. I cannot bear to be separated from thee!’ Hearing these words of hers, Satyavan said, ‘Thou hast never before repaired to the forest. And, O lady, the forest-paths are hard to pass! Besides thou hast been reduced by fast on account of thy vow. How wouldst thou, therefore, be able to walk on foot?’ Thus addressed, Savitri said, ‘I do not feel langour because of the fast, nor do I feel exhaustion. And I have made up my mind to go. It behoveth thee not, therefore, to prevent me!’ At this, Satyavan said, ‘If thou desirest to go, I will gratify that desire of thine. Do thou, however, take the permission of my parents, so that I may be guilty of no fault!’
"Markandeya continued, ‘And when Savitri had talked about her meal, Satyavan picked up his axe and headed for the woods. Savitri then said to her husband, ‘You shouldn’t go alone! I will go with you. I can’t bear to be apart from you!’ Hearing this, Satyavan replied, ‘You’ve never been to the forest before. Plus, the trails are tough to navigate! And you've been weakened by fasting for your vow. How will you manage to walk?’ Savitri responded, ‘I don’t feel weak from the fast, nor do I feel tired. I am determined to go. So, you shouldn't stop me!’ Satyavan then said, ‘If you really want to go, I will support your wish. Just make sure to get my parents’ permission, so I won’t be at fault!’"
“Markandeya continued, ‘Thus addressed by her lord, Savitri of high vows saluted her father-in-law and mother-in-law and addressed them, saying, ‘This my husband goeth to the forest for procuring fruits. Permitted by my revered lady-mother and father-in-law, I will accompany him. For to-day I cannot bear to be separated from him. Thy son goeth out for the sake of the sacrificial fire and for his reverend superiors. He ought not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went into the forest on any other errand. Do ye not prevent me! I will go into the forest with him. It is a little less than a year that I have not gone out of the asylum. Indeed, I am extremely desirous of beholding the blossoming woods!’ Hearing these words Dyumatsena said, ‘Since Savitri hath been bestowed by her father as my daughter-in-law, I do not remember that she hath ever spoken any words couching a request. Let my daughter-in-law, therefore, have her will in this matter. Do thou, however, O daughter, act in such a way that Satyavan’s work may not be neglected!’
“Markandeya continued, ‘After being addressed by her husband, Savitri, who was devoted to her vows, greeted her father-in-law and mother-in-law and said, ‘My husband is going to the forest to gather fruits. With the permission of my respected mother-in-law and father-in-law, I will join him. Today, I can't stand being apart from him. Your son is leaving for the sacrificial fire and for his esteemed elders. Therefore, he shouldn’t be discouraged. He could be talked out of it if he were going into the forest for any other reason. Please don’t hold me back! I will go into the forest with him. It’s been almost a year since I’ve left the sanctuary. I am very eager to see the blooming woods!’ Hearing this, Dyumatsena said, ‘Since Savitri has been given to me by her father as my daughter-in-law, I don't recall her ever asking for anything. Let my daughter-in-law have her way in this matter. However, my daughter, make sure that Satyavan’s duties are not neglected!’"
“Markandeya continued, ‘Having received the permission of both, the illustrious Savitri, departed with her lord, in seeming smiles although her heart was racked with grief. And that lady of large eyes went on, beholding picturesque and delightful woods inhabited by swarms of peacocks. And Satyavan sweetly said unto Savitri, ‘Behold these rivers of sacred currents and these excellent trees decked with flowers!’ But the faultless Savitri continued to watch her lord in all his moods, and recollecting the words of the celestial sage, she considered her husband as already dead. And with heart cleft in twain, that damsel, replying to her lord, softly followed him expecting that hour.’”
“Markandeya continued, ‘After getting permission from both, the remarkable Savitri left with her husband, smiling on the outside even though her heart was filled with sorrow. The lady with big eyes walked on, taking in the beautiful and charming woods full of peacocks. Satyavan sweetly said to Savitri, ‘Look at these sacred rivers and these wonderful trees covered in flowers!’ But the perfect Savitri kept watching her husband in all his moods, and remembering the words of the celestial sage, she thought of her husband as already gone. With a heart torn in two, that young woman softly replied to her husband and followed him, waiting for that moment.’”
SECTION CCLXLV
“Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. And afflicted with toil, he approached his beloved wife, and addressed her, saying, ‘O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.’ Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada’s words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband’s head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, ‘Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!’ Thereat, Yama replied, ‘O Savitri, thou art ever devoted to thy husband, and thou art also endued with ascetic merit. It is for this reason that I hold converse with thee. Do thou, O auspicious one, know me for Yama. This thy lord Satyavan, the son of a king, hath his days run out. I shall, therefore, take him away binding him in this noose. Know this to be my errand!’ At these words Savitri said, ‘I had heard that thy emissaries come to take away mortals, O worshipful one! Why then, O lord, hast thou come in person?’
“Markandeya said, The strong Satyavan then, with his wife by his side, picked fruits and filled his bag with them. Then he started to chop down tree branches. As he was cutting them, he began to sweat. Because of that effort, his head started to ache. Overcome with exhaustion, he approached his beloved wife and said, ‘O Savitri, because of this hard work, my head hurts, and all my limbs and my heart are suffering badly! O you who speak little, I think I’m unwell; it feels like my head is being pierced by many arrows. So, O fortunate lady, I want to sleep, because I can’t even stand.’ Hearing these words, Savitri quickly moved closer to her husband, sat down on the ground, and placed his head on her lap. This helpless woman, remembering Narada's words, began to consider the (appointed) division of the day, the hour, and the moment. The next moment, she saw a person dressed in red with a crown on his head. His body was large and shining like the Sun. He had a darkish complexion, red eyes, and carried a noose in his hand, looking fearsome. He stood beside Satyavan, staring at him. Seeing him, Savitri gently placed her husband’s head on the ground, and suddenly rising with a trembling heart, spoke these words in a distressed tone, ‘Seeing this extraordinary form, I believe you must be a deity. If you will, tell me, O chief of the gods, who you are and what you intend to do!’ Then Yama replied, ‘O Savitri, you are always devoted to your husband, and you have great ascetic merit. For this reason, I speak to you. Know me as Yama. This your lord Satyavan, the son of a king, has reached the end of his days. I will therefore take him away, binding him with this noose. Know this is my purpose!’ Upon hearing this, Savitri said, ‘I had heard that your messengers come to take away mortals, O respectful one! Why then, O lord, have you come in person?’”
“Markandeya continued, ‘Thus addressed by her, the illustrious lord of Pitris, with a view to oblige her, began to unfold to her truly all about his intentions. And Yama said, ‘This prince is endued with virtues and beauty of person, and is a sea of accomplishments. He deserveth not to be borne away by my emissaries. Therefore is it that I have come personally.’ Saying this, Yama by main force pulled out of the body of Satyavan, a person of the measure of the thumb, bound in noose and completely under subjection. And when Satyavan’s life had thus been taken out, the body, deprived of breath, and shorn of lustre, and destitute of motion, became unsightly to behold. And binding Satyavan’s vital essence, Yama proceeded in a southerly direction. Thereupon, with heart overwhelmed in grief, the exalted Savitri, ever devoted to her lord and crowned with success in respect of her vows, began to follow Yama. And at this, Yama said, ‘Desist, O Savitri! Go back, and perform the funeral obsequies of thy lord! Thou art freed from all thy obligations to thy lord. Thou hast come as far as it is possible to come’. Savitri replied, ‘Whither my husband is being carried, or whither he goeth of his own accord, I will follow him thither. This is the eternal custom. By virtue of my asceticism, of my regard for my superiors, of my affection for my lord, of my observance of vows, as well as of thy favour, my course is unimpeded. It hath been declared by wise men endued with true knowledge that by walking only seven paces with another, one contracteth a friendship with one’s companion. Keeping that friendship (which I have contracted with thee) in view, I shall speak to thee something. Do thou listen to it. They that have not their souls under control, acquire not merit by leading the four successive modes of life, viz.,—celibacy with study, domesticity, retirement into the woods, and renunciation of the world. That which is called religious merit is said to consist of true knowledge. The wise, therefore, have declared religious merit to be the foremost of all things and not the passage through the four successive modes. By practising the duties of even one of these four modes agreeable to the directions of the wise, we have attained to true merit, and, therefore, we do not desire the second or the third mode, viz., celibacy with study or renunciation. It is for this again that the wise have declared religious merit to be the foremost of all things!’ Hearing these words of hers, Yama said, ‘Do thou desist! I have been pleased with these words of thine couched in proper letters and accents, and based on reason. Do thou ask for a boon! Except the life of thy husband, O thou of faultless features, I will bestow on thee any boon that thou mayst solicit!’ Hearing these words, Savitri said, ‘Deprived of his kingdom and bereft also of sight, my father-in-law leadeth a life of retirement in our sylvan asylum. Let that king through thy favour attain his eye-sight, and become strong ‘like either fire or the Sun!’ Yama said, ‘O thou of faultless features, I grant thee this boon! It will even be as thou hast said! It seems that thou art fatigued with thy journey. Do thou desist, therefore, and return! Suffer not thyself to be weary any longer!’ Savitri said, ‘What weariness can I feel in the presence of my husband? The lot that is my husband’s is certainly mine also. Whither thou carriest my husband, thither will I also repair! O chief of the celestials, do thou again listen to me! Even a single interview with the pious is highly desirable; friendship with them is still more so. And intercourse with the virtuous can never be fruitless. Therefore, one should live in the company of the righteous!’ Yama said, ‘These words that thou hast spoken, so fraught with useful instruction, delight the heart and enhance the wisdom of even the learned. Therefore, O lady, solicit thou a second boon, except the life of Satyavan!’ Savitri said, ‘Sometime before, my wise and intelligent father-in-law was deprived of his kingdom. May that monarch regain his kingdom. And may that superior of mine never renounce his duties! Even this is the second boon that I solicit!’ Then Yama said,—‘The king shall soon regain his kingdom. Nor shall he ever fall off from his duties. Thus, O daughter of a king have I fulfilled thy desire. Do thou now desist! Return! Do not take any future trouble!’ Savitri said, ‘Thou hast restrained all creatures by thy decrees, and it is by thy decrees that thou takest them away, not according to thy will. Therefore it is, O god, O divine one, that people call thee Yama! Do thou listen to the words that I say! The eternal duty of the good towards all creatures is never to injure them in thought, word, and deed, but to bear them love and give them their due. As regards this world, everything here is like this (husband of mine). Men are destitute of both devotion and skill. The good, however, show mercy to even their foes when these seek their protection. Yama said, ‘As water to the thirsty soul, so are these words uttered by thee to me! Therefore, do thou, O fair lady, if thou will, once again ask for any boon except Salyavana’s life!’ At these words Savitri replied, That lord of earth, my father, is without sons. That he may have a hundred sons begotten of his loins, so that his line may be perpetuated, is the third boon I would ask of thee!’ Yama said, Thy sire, O auspicious lady, shall obtain a hundred illustrious sons, who will perpetuate and increase their father’s race! Now, O daughter of a king, thou hast obtained thy wish. Do thou desist! Thou hast come far enough.’ Savitri said, ‘Staying by the side of my husband, I am not conscious of the length of the way I have walked. Indeed, my mind rusheth to yet a longer way of. Do thou again, as thou goest on, listen to the words that I will presently utter! Thou art the powerful son of Vivaswat. It is for this that thou art called Vaivaswata by the wise. And, O lord, since thou dealest out equal law unto all created things, thou hast been designated the lord of justice! One reposeth not, even in one’s own self, the confidence that one doth in the righteous. Therefore, every one wisheth particularly for intimacy with the righteous. It is goodness of heart alone that inspireth the confidence of all creatures. And it is for this that people rely particularly on the righteous.’ And hearing these words, Yama said, ‘The words that thou utterest, O fair lady, I have not heard from any one save thee; I am highly pleased with this speech of thine. Except the life of Satyavan, solicit thou, therefore, a fourth boon, and then go thy way!’ Savitri then said, ‘Both of me and Satyavan’s loins, begotten by both of us, let there be a century of sons possessed of strength and prowess and capable of perpetuating our race! Even this is the fourth boon that I would beg of thee!’ Hearing these words of hers, Yama replied, ‘Thou shalt, O lady, obtain a century of sons, possessed of strength and prowess, and causing thee great delight, O daughter of a king, let no more weariness be thine! Do thou desist! Thou hast already come too far!’ Thus addressed, Savitri said, ‘They that are righteous always practise eternal morality! And the communion of the pious with the pious is never fruitless! Nor is there any danger to the pious from those that are pious. And verily it is the righteous who by their truth make the Sun move in the heaven. And it is the righteous that support the earth by their austerities! And, O king, it is the righteous upon whom both the past and the future depend! Therefore, they that are righteous, are never cheerless in the company of the righteous. Knowing this to be the eternal practice of the good and righteous, they that are righteous continue to do good to others without expecting any benefit in return. A good office is never thrown away on the good and virtuous. Neither interest nor dignity suffereth any injury by such an act. And since such conduct ever adheres to the righteous, the righteous often become the protectors of all.’ Hearing these words of hers, Yama replied, ‘The more thou utterest such speeches that are pregnant with great import, full of honeyed phrases, instinct with morality, and agreeable to mind, the more is the respect that I feel for thee! O thou that art so devoted to thy lord, ask for some incomparable boon!’ Thus addressed, Savitri said, ‘O bestower of honours, the boon thou hast already given me is incapable of accomplishment without union with my husband. Therefore, among other boons, I ask for this, may this Satyavan be restored to life! Deprived of my husband, I am as one dead! Without my husband, I do not wish for happiness. Without my husband, I do not wish for heaven itself. Without my husband, I do not wish for prosperity. Without my husband, I cannot make up my mind to live! Thou thyself hast bestowed on me the boon, namely, of a century of sons; yet thou takest away my husband! I ask for this boon, ‘May Satyavan be restored to life, for by that thy words will be made true.’”
“Markandeya continued, ‘After being addressed in this way, the famous lord of the ancestors, wanting to please her, started to reveal his true intentions. Yama said, ‘This prince possesses virtues and beauty, and is filled with accomplishments. He doesn’t deserve to be taken by my messengers. That’s why I have come in person.’ Saying this, Yama forcibly pulled out a thumb-sized portion of Satyavan’s essence, binding it with a noose and completely subjugated. Once Satyavan’s life was taken out, his body, now breathless, dull, and motionless, became unsightly. Binding Satyavan’s life essence, Yama moved southward. Overwhelmed with grief, the exalted Savitri, devoted to her husband and successful in her vows, began to follow Yama. At this, Yama said, ‘Stop, Savitri! Go back and perform the funeral rites for your husband! You are free from all obligations to him. You have come as far as you can.’ Savitri replied, ‘Wherever my husband is being taken, or wherever he goes on his own, I will follow him. This is the eternal custom. Through my asceticism, respect for my superiors, affection for my husband, and adherence to my vows, along with your favor, my path is unobstructed. Wise people say that walking just seven steps with another creates a bond of friendship. Considering that friendship (which I have formed with you), I have something to say. Please listen. Those who do not control their souls do not earn merit by following the four stages of life—celibacy and study, household life, retreat into the forest, and renunciation. Religious merit is said to consist of true knowledge. Therefore, wise people declare that religious merit is the highest good, not merely the journey through the four stages. By practicing even one of these stages according to wise guidance, we achieve true merit, and thus, we do not desire the second or third stages—celibacy with study or renunciation. Hence, the wise have declared religious merit to be the most important!’ Hearing her words, Yama said, ‘Stop! I am pleased with what you’ve said—it is well expressed and based on reason. Ask for a boon! Except for the life of your husband, I will grant you any boon you desire, O flawless one!’ Savitri then said, ‘My father-in-law, deprived of his kingdom and blind, lives a life of seclusion in our forest home. Let that king regain his sight and grow strong like fire or the sun!’ Yama said, ‘O flawless one, I grant you this boon! It will be as you say! You seem tired from your journey. Thus, please desist and return! Don’t wear yourself out any further!’ Savitri said, ‘What weariness can I feel in the presence of my husband? What belongs to my husband also belongs to me. Wherever you carry my husband, I will follow! O chief of the deities, listen to me again! A single meeting with the virtuous is highly desirable; friendship with them is even more so. Interacting with the good is never in vain. Therefore, one should live among the righteous!’ Yama said, ‘Your words, infused with useful guidance, delight the heart and enhance the wisdom of even the learned. Therefore, O lady, ask for a second boon, other than Satyavan’s life!’ Savitri responded, ‘Some time ago, my wise father-in-law lost his kingdom. May that king regain his throne. And may he never abandon his duties! That is the second boon I seek!’ Then Yama said, ‘The king will soon regain his kingdom. Nor will he ever neglect his responsibilities. Thus, O daughter of a king, I have granted your wish. Now, please stop! Go back! Do not trouble yourself further!’ Savitri said, ‘You have confined all beings through your decrees, and it is by your will that you take them away, not by your desire. That is why, O God, people call you Yama! Listen to what I say! The eternal duty of the good toward all creatures is to never harm them in thought, word, or action, but to show them love and give them their due. In this world, everything is like my husband. People lack both dedication and skill. However, the good show compassion even to their enemies when they seek their protection.’ Yama said, ‘Your words are like water to a thirsty soul! Therefore, O fair lady, if you wish, ask for any boon again, except for Satyavan’s life!’ Savitri replied, ‘That lord of the earth, my father, has no sons. May he have a hundred sons born of his lineage, so that his line may continue, is the third boon I ask of you!’ Yama said, ‘Your father, O auspicious lady, will have a hundred illustrious sons who will carry on and increase his lineage! Now, O daughter of a king, you have obtained your wish. Please stop! You have come far enough.’ Savitri said, ‘As I stand beside my husband, I do not feel the distance I’ve walked. In fact, my mind rushes toward even longer travel. Please listen to my words again as you go on! You are the powerful son of Vivaswat; that’s why you are called Vaivaswata by the wise. And, O Lord, since you administer equal justice to all created beings, you have been named the lord of justice! No one trusts even themselves as much as they do the righteous. That’s why everyone particularly seeks connection with the virtuous. Only goodness of heart inspires the trust of all creatures, which is why people particularly rely on the righteous.’ Hearing these words, Yama said, ‘I have never heard such things from anyone but you. I am highly pleased with your speech. Except for Satyavan’s life, you may ask for a fourth boon, and then you may go your way!’ Savitri then said, ‘May there be a hundred sons born to me and Satyavan, strong and capable of perpetuating our lineage! This is the fourth boon I request of you!’ Hearing her words, Yama replied, ‘You will, O lady, have a hundred sons, filled with strength and valor, and they will bring you great joy, O daughter of a king, so let no more weariness be yours! Please stop! You have traveled too far already!’ Upon hearing this, Savitri said, ‘Those who are righteous always practice eternal morality! The communion of the virtuous with the virtuous is never in vain! There’s no threat to the virtuous from those who are virtuous. Truly, it is the righteous who, through their truth, make the sun move through the heavens. And it is the righteous who support the earth through their austerities! And, O King, the righteous are the foundation of both the past and the future! Therefore, the righteous are never sorrowful in the company of other righteous individuals. Acknowledging this eternal practice of the good and righteous, the righteous continue to do good to others without expecting anything in return. A good deed is never wasted on the good and virtuous. Neither personal interest nor dignity is harmed by such acts. And because such behavior constantly accompanies the righteous, they often become the protectors of all.’ Hearing these words, Yama replied, ‘The more you speak such profound words, full of sweetness and wisdom, the more respect I have for you! O you who are so dedicated to your husband, ask for an exceptional boon!’ Thus addressed, Savitri said, ‘O giver of honors, the boon you have already granted me cannot be fulfilled without my husband. Therefore, among other boons, I ask for this: may Satyavan be restored to life! Without my husband, I feel dead! Without him, I don’t wish for happiness. Without him, I don’t even want heaven. Without him, I don’t wish for prosperity. Without him, I cannot bear to live! You yourself granted me the boon of a hundred sons; yet you are taking away my husband! I ask for this boon: may Satyavan be restored to life, for then your words will be made true.’”
“Markandeya continued, ‘Thereupon saying,—So be it,—Vivaswat’s son, Yama, the dispenser of justice, untied his noose, and with cheerful heart said these words to Savitri, ‘Thus, O auspicious and chaste lady, is thy husband freed by me! Thou wilt be able to take him back free from disease. And he will attain to success! And along with thee, he will attain a life of four hundred years. And celebrating sacrifices with due rites, he will achieve great fame in this world. And upon thee Satyavan will also beget a century of sons. And these Kshatriyas with their sons and grandsons will all be kings, and will always be famous in connection with thy name. And thy father also will beget a hundred sons on thy mother Malavi. And under the name of the Malavas, thy Kshatriya brothers, resembling the celestials, will be widely known along with their sons and daughters!’ And having bestowed these boons on Savitri and having thus made her desist, Yama departed for his abode. Savitri, after Yama had gone away, went back to the spot where her husband’s ash-coloured corpse lay, and seeing her lord on the ground, she approached him, and taking hold of him, she placed his head on her lap and herself sat down on the ground. Then Satyavan regained his consciousness, and affectionately eyeing Savitri again and again, like one come home after a sojourn in a strange land, he addressed her thus, ‘Alas, I have slept long! Wherefore didst thou not awake me? And where is that same sable person that was dragging me away?’ At these words of his, Savitri said, ‘Thou hast, O bull among men, slept long on my lap! That restrainer of creatures, the worshipful Yama, had gone away. Thou art refreshed, O blessed one, and sleep hath forsaken thee, O son of a king! If thou art able, rise thou up! Behold, the night is deep!’”
Markandeya continued, “After saying, ‘So be it,’ Yama, the god of justice and Vivaswat’s son, untied his noose and happily said to Savitri, ‘So here you go, O auspicious and pure lady, your husband is freed by me! You’ll be able to bring him back without any illness. He will be successful! Together with you, he will live for four hundred years. By performing sacrifices correctly, he will gain great fame in this world. And through you, Satyavan will father a hundred sons. These Kshatriyas, along with their sons and grandsons, will all be kings and will always be celebrated in your name. Your father will also have a hundred sons with your mother Malavi. Under the name of the Malavas, your Kshatriya brothers, who resemble gods, will be widely known along with their children!’ After granting these blessings to Savitri and making her stop, Yama left for his realm. Once Yama had departed, Savitri returned to where her husband's ash-colored body lay. Seeing her lord on the ground, she moved closer, took hold of him, and rested his head on her lap, sitting down on the ground herself. Then Satyavan regained consciousness and, looking at Savitri affectionately again and again, like someone returning home after being away for a long time, he said, ‘Oh no, I’ve slept for so long! Why didn’t you wake me? And where is that dark figure who was dragging me away?’ To this, Savitri replied, ‘You have, O great man, slept for a long time on my lap! The worshipful Yama, the one who restrains all beings, has left. You’re refreshed now, O blessed one, and sleep has left you, O son of a king! If you can, get up! Look, the night is deep!’”
“Markandeya continued, ‘Having regained consciousness, Satyavan rose up like one who had enjoyed a sweet sleep, and seeing every side covered with woods, said, ‘O girl of slender waist, I came with thee for procuring fruits. Then while I was cutting wood I felt a pain in my head. And on account of that intense pain about my head I was unable to stand for any length of time, and, therefore, I lay on thy lap and slept. All this, O auspicious lady, I remember. Then, as thou didst embrace me, sleep stole away my senses. I then saw that it was dark all around. In the midst of it I saw a person of exceeding effulgence. If thou knowest everything, do thou then, O girl of slender waist, tell me whether what I saw was only a dream or a reality!’ Thereupon, Savitri addressed him, saying, The night deepens. I shall, O prince, relate everything unto thee on the morrow. Arise, arise, may good betide thee! And, O thou of excellent vows, come and behold thy parents! The sun hath set a long while ago and the night deepens. Those rangers of the night, having frightful voices, are walking about in glee. And sounds are heard, proceeding from the denizens of the forest treading through the woods. These terrible shrieks of jackals that are issuing from the south and the east make my heart tremble (in fear)!’ Satyavan then said, ‘Covered with deep darkness, the wilderness hath worn a dreadful aspect. Thou wilt, therefore, not be able to discern the tract, and consequently wilt not be able to go!’ Then Savitri replied, ‘In consequence of a conflagration having taken place in the forest today a withered tree standeth aflame, and the flames being stirred by the wind are discerned now and then. I shall fetch some fire and light these faggots around. Do thou dispel all anxiety. I will do all (this) if thou darest not go, for I find thee unwell. Nor wilt thou be able to discover the way through this forest enveloped in darkness. Tomorrow when the woods become visible, we will go hence, if thou please! If, O sinless one, it is thy wish, we shall pass this night even here!’ At these words of hers, Satyavan replied, ‘The pain in my head is off; and I feel well in my limbs. With thy favour I wish to behold my father and mother. Never before did I return to the hermitage after the proper time had passed away. Even before it is twilight my mother confineth me within the asylum. Even when I come out during the day, my parents become anxious on my account, and my father searcheth for me, together with all the inhabitants of the sylvan asylums. Before this, moved by deep grief, my father and mother had rebuked me many times and often, saying,—Thou comest having tarried long! I am thinking of the pass they have today come to on my account, for, surely, great grief will be theirs when they miss me. One night before this, the old couple, who love me dearly, wept from deep sorrow and said into me, ‘Deprived of thee, O son, we cannot live for even a moment. As long as thou livest, so long, surely, we also will live. Thou art the crutch of these blind ones; on thee doth perpetuity of our race depend. On thee also depend our funeral cake, our fame and our descendants! My mother is old, and my father also is so. I am surely their crutch. If they see me not in the night, what, oh, will be their plight! I hate that slumber of mine for the sake of which my unoffending mother and my father have both been in trouble, and I myself also, am placed in such rending distress! Without my father and mother, I cannot bear to live. It is certain that by this time my blind father, his mind disconsolate with grief, is asking everyone of the inhabitants of the hermitage about me! I do not, O fair girl, grieve so much for myself as I do for my sire, and for my weak mother ever obedient to her lord! Surely, they will be afflicted with extreme anguish on account of me. I hold my life so long as they live. And I know that they should be maintained by me and that I should do only what is agreeable to them!’
Markandeya continued, “Once he woke up, Satyavan got up like someone who had enjoyed a good sleep, and seeing the area surrounded by trees, he said, ‘Hey, you with the slim waist, I came with you to collect fruits. While I was cutting wood, I felt a pain in my head. Because of that intense pain, I couldn’t stand for long and ended up lying on your lap to sleep. I remember all this, auspicious lady. Then, as you embraced me, sleep took my senses away. I saw that it was dark all around. In the darkness, I noticed a figure of incredible brightness. If you know everything, please tell me, was what I saw just a dream or was it real?’ Savitri then answered him, ‘The night is getting deeper. Tomorrow, I will tell you everything, O prince. Get up, get up, may good fortune come to you! And, you with great vows, come and see your parents! The sun set a while ago and the night is becoming darker. Those night creatures with their scary voices are roaming around happily. I can hear sounds from the forest as the animals tread through the woods. The terrifying howls
“Markandeya continued, ‘Having said this, that virtuous youth who loved and revered his parents, afflicted with grief held up his arms and began to lament in accents of woe. And seeing her lord overwhelmed with sorrow the virtuous Savitri wiped away the tears from his eyes and said, ‘If I have observed austerities, and have given away in charity, and have performed sacrifice, may this night be for the good of my father-in-law, mother-in-law and husband! I do not remember having told a single falsehood, even in jest. Let my father-in-law and mother-in-law hold their lives by virtue of the truth!’ Satyavan said, ‘I long for the sight of my father and mother! Therefore, O Savitri, proceed without delay. O beautiful damsel, I swear by my own self that if I find any evil to have befallen my father and mother, I will not live. If thou hast any regard for virtue, if thou wishest me to live, if it is thy duty to do what is agreeable to me, proceed thou to the hermitage!’ The beautiful Savitri then rose and tying up her hair, raised her husband in her arms. And Satyavan having risen, rubbed his limbs with his hands. And as he surveyed all around, his eyes fell upon his wallet. Then Savitri said unto him, ‘Tomorrow thou mayst gather fruits. And I shall carry thy axe for thy ease.’ Then hanging up the wallet upon the bough of a tree, and taking up the axe, she re-approached her husband. And that lady of beautiful thighs, placing her husband’s left arm upon her left shoulder, and embracing him with her right arms, proceeded with elephantic gait. Then Satyavan said, ‘O timid one, by virtue of habit, the (forest) paths are known to me. And further, by the light of the moon between the trees, I can see them. We have now reached the same path that we took in the morning for gathering fruits. Do thou, O auspicious one, proceed by the way that we had come: thou needst not any longer feel dubious about our path. Near that tract overgrown with Palasa tree, the way diverges into two. Do thou proceed along the path that lies to the north of it. I am now well and have got back my strength. I long to see my father and mother!’ Saying this Satyavan hastily proceeded towards the hermitage.’”
“Markandeya continued, ‘After saying this, that noble young man who loved and respected his parents, stricken with grief, raised his arms and began to cry out in sorrowful tones. And seeing her husband overwhelmed with sadness, the virtuous Savitri wiped the tears from his eyes and said, ‘If I have practiced self-discipline, given to charity, and performed rituals, may this night be beneficial for my father-in-law, mother-in-law, and husband! I do not recall ever telling a single lie, even in jest. Let my father-in-law and mother-in-law keep their lives because of the truth!’ Satyavan said, ‘I yearn to see my father and mother! So, Savitri, please hurry. O beautiful girl, I swear by my own life that if any harm has come to my parents, I will not survive. If you care about righteousness, if you want me to live, and if it’s your duty to do what makes me happy, please go to the hermitage!’ The lovely Savitri then stood up, tied up her hair, and lifted her husband in her arms. Once Satyavan stood, he rubbed his limbs with his hands. As he looked around, his eyes landed on his wallet. Then Savitri told him, ‘Tomorrow you can gather fruits. I will carry your axe for you.’ After hanging the wallet on a branch of a tree and picking up the axe, she went back to her husband. That woman with beautiful thighs placed her husband’s left arm on her left shoulder and hugged him with her right arm, moving with an elephantine stride. Then Satyavan said, ‘O timid one, I know the paths of the forest by habit. Also, with the moonlight filtering through the trees, I can see them. We’ve now reached the same path we took this morning to gather fruits. You, O auspicious one, should take the same way we came: you need not worry about our route anymore. Near that area overgrown with Palasa trees, the path splits in two. You should follow the path that goes north. I am feeling better and have regained my strength. I’m eager to see my father and mother!’ Saying this, Satyavan hurried toward the hermitage.’”
SECTION CCLXLVI
“Markandeya said, ‘Meanwhile the mighty Dyumatsena, having regained his sight, could see everything. And when his vision grew clear he saw everything around him. And, O bull of the Bharata race, proceeding with his wife Saivya to all the (neighbouring) asylums in search of his son, he became extremely distressed on his account. And that night the old couple went about searching in asylums, and rivers, and woods, and floods. And whenever they heard any sound, they stood rising their heads, anxiously thinking that their son was coming, and said, ‘O yonder cometh Satyavan with Savitri!’ And they rushed hither and thither like maniacs, their feet torn, cracked, wounded, and bleeding, pierced with thorns and Kusa blades. Then all the Brahmanas dwelling in that hermitage came unto them, and surrounding them on all sides, comforted them, and brought them back to their own asylum. And there Dyumatsena with his wife surrounded by aged ascetics, was entertained with stories of monarchs of former times. And although that old couple desirous of seeing their son, was comforted, yet recollecting the youthful days of their son, they became exceedingly sorry. And afflicted with grief, they began to lament in piteous accents, saying, ‘Alas, O son, alas, O chaste daughter-in-law, where are you?’ Then a truthful Brahmana of the name of Suvarchas spake unto them, saying, ‘Considering the austerities, self-restraint, and behaviour of his wife Savitri, there can be no doubt that Satyavan liveth!’ And Gautama said, ‘I have studied all the Vedas with their branches, and I have acquired great ascetic merit. And I have led a celibate existence, practising also the Brahmacharya mode of life. I have gratified Agni and my superiors. With rapt soul I have also observed all the vows: and I have according to the ordinance, frequently lived upon air alone. By virtue of this ascetic merit, I am cognisant of all the doings of others. Therefore, do thou take it for certain that Satyavan liveth.’ Thereupon his disciple said, ‘The words that have fallen from the lips of my preceptor can never be false. Therefore, Satyavan surely liveth.’ And the Rishi said, ‘Considering the auspicious marks that his wife Savitri beareth and all of which indicate immunity from widowhood, there can be no doubt that Satyavan liveth!’ And Varadwaja said, ‘Having regard to the ascetic merit, self-restraint, and conduct of his wife Savitri, there can be no doubt that Satyavan liveth.’ And Dalbhya said, ‘Since thou hast regained thy sight, and since Savitri hath gone away after completion of the vow, without taking any food, there can be no doubt that Satyavan liveth.’ And Apastamba said, ‘From the manner in which the voices of birds and wild animals are being heard through the stillness of the atmosphere on all sides, and from the fact also of thy having regained the use of thy eyes, indicating thy usefulness for earthly purposes once more, there can be no doubt that Satyavan liveth.’ And Dhauma said, ‘As thy son is graced with every virtue, and as he is the beloved of all, and as he is possessed of marks betokening a long life, there can be no doubt that Satyavan liveth.’
“Markandeya said, ‘Meanwhile, the mighty Dyumatsena, having regained his sight, could see everything. When his vision cleared up, he saw everything around him. And, O bull of the Bharata race, going with his wife Saivya to all the nearby asylums in search of their son, he became extremely distressed about him. That night, the old couple searched through asylums, rivers, woods, and floods. Whenever they heard any sound, they would raise their heads, anxiously thinking their son was coming, and would say, ‘O look, here comes Satyavan with Savitri!’ They rushed back and forth like madmen, their feet torn, cracked, wounded, and bleeding, pierced by thorns and blades of grass. Then all the Brahmanas living in that hermitage came to them, surrounding them from all sides, comforting them, and bringing them back to their own sanctuary. There, Dyumatsena and his wife, surrounded by elderly ascetics, were entertained with stories of past kings. Although that old couple, eager to see their son, was comforted, they still felt deeply saddened as they reminisced about their son's youthful days. Overcome with grief, they began to lament in heart-wrenching tones, saying, ‘Alas, O son, alas, O chaste daughter-in-law, where are you?’ Then a truthful Brahmana named Suvarchas spoke to them, saying, ‘Given the austerities, self-restraint, and behavior of his wife Savitri, there’s no doubt that Satyavan is alive!’ And Gautama said, ‘I have studied all the Vedas and their branches and acquired great ascetic merit. I have lived a celibate life, practicing Brahmacharya. I have pleased Agni and my superiors. With a focused soul, I have kept all my vows and have often lived only on air. Because of this ascetic merit, I know the actions of others. So, rest assured that Satyavan is alive.’ Then his disciple said, ‘The words from my teacher's lips can never be false. Therefore, Satyavan surely lives.’ And the Rishi said, ‘Considering the auspicious signs that his wife Savitri bears, all of which indicate she will not become a widow, there’s no doubt that Satyavan is alive!’ And Varadwaja said, ‘Given the ascetic merit, self-restraint, and conduct of his wife Savitri, there’s no doubt that Satyavan is alive.’ And Dalbhya said, ‘Since you have regained your sight, and since Savitri has gone after completing her vow without eating, there’s no doubt that Satyavan is alive.’ And Apastamba said, ‘From the way the sounds of birds and wild animals are heard through the stillness around, and the fact that you have regained your eyesight, indicating your usefulness for earthly purposes again, there’s no doubt that Satyavan is alive.’ And Dhauma said, ‘Since your son is graced with every virtue, beloved by all, and possesses marks that signify a long life, there’s no doubt that Satyavan is alive.’”
“Markandeya continued, ‘Thus cheered by those ascetics of truthful speech, Dyumatsena pondering over those points, attained a little ease. A little while after, Savitri with her husband Satyavan reached the hermitage during the night and entered it with a glad heart. The Brahmanas then said, ‘Beholding this meeting with thy son, and thy restoration to eye-sight, we all wish thee well, O lord of earth. Thy meeting with thy son, the sight of thy daughter-in-law, and thy restoration to sight—constitute a threefold prosperity which thou hast gained. What we all have said must come to pass: there can be no doubt of this. Henceforth thou shalt rapidly grow in prosperity.’ Then, O Pritha’s son, the twice-born ones lighted a fire and sat themselves down before king Dyumatsena. And Saivya, and Satyavan, and Savitri who stood apart, their hearts free from grief, sat down with the permission of them all. Then, O Partha, seated with the monarch those dwellers of the woods, actuated by curiosity, asked the king’s son, saying, ‘Why didst thou not, O illustrious one, come back earlier with thy wife? Why hast thou come so late in the night? What obstacle prevented thee! We do not know, O son of a king, why thou hast caused such alarm to us, and to thy father and mother. It behoveth thee to tell us all about this,’ Thereupon, Satyavan said, ‘With the permission of my father, I went to the woods with Savitri. There, as I was hewing wood in the forest, I felt a pain in my head. And in consequence of the pain, I fell into a deep sleep.—This is all that I remember. I had never slept so long before I have come so late at night, in order that ye might not grieve (on my account). There is no other reason for this.’ Gautama then said, ‘Thou knowest not then the cause of thy father’s sudden restoration to sight. It, therefore, behoveth Savitri to relate it. I wish to hear it (from thee), for surely thou art conversant with the mysteries of good and evil. And, O Savitri, I know thee to be like the goddess Savitri herself in splendour. Thou must know the cause of this. Therefore, do thou relate it truly! If it should not be kept a secret, do thou unfold it unto us!’ At these words of Gautama Savitri said, ‘It is as ye surmise. Your desire shall surely not be unfulfilled. I have no secret to keep. Listen to the truth then! The high-souled Narada had predicted the death of my husband. To-day was the appointed time. I could not, therefore, bear to be separated from my husband’s company. And after he had fallen asleep, Yama, accompanied by his messengers, presented himself before him, and tying him, began to take him away towards the region inhabited by the Pitris. Thereupon I began to praise that august god, with truthful words. And he granted me five boons, of which do ye hear from me! For my father-in-law I have obtained these two boons, viz., his restoration to sight as also to his kingdom. My father also hath obtained a hundred sons. And I myself have obtained a hundred sons. And my husband Satyavan hath obtained a life of four hundred years. It was for the sake of my husband’s life that I had observed that vow. Thus have I narrated unto you in detail the cause by which this mighty misfortune of mine was afterwards turned into happiness. The Rishis said, ‘O chaste lady of excellent disposition, observant of vows and endued with virtue, and sprung from an illustrious line, by thee hath the race of this foremost of kings, which was overwhelmed with calamities, and was sinking in an ocean of darkness, been rescued.’
"Markandeya continued, ‘Encouraged by those truthful ascetics, Dyumatsena reflected on these points and felt a bit of relief. After a while, Savitri and her husband Satyavan arrived at the hermitage during the night and entered with joyful hearts. The Brahmanas then said, ‘Seeing this meeting with your son and your restored eyesight, we all wish you well, O lord of the earth. Your reunion with your son, the sight of your daughter-in-law, and your regained sight—it’s a triple prosperity you have achieved. What we have all predicted must come true; there’s no doubt about it. From now on, you shall quickly prosper.’ Then, O son of Pritha, the twice-born ones lit a fire and sat down before King Dyumatsena. Saivya, Satyavan, and Savitri, standing apart with their hearts free from sorrow, sat down with everyone’s permission. Then, O Partha, seated with the king, the residents of the woods, filled with curiosity, asked the king’s son, ‘Why didn’t you return earlier with your wife? Why did you come back so late at night? What obstacle held you up? We, the son of a king, do not understand why you’ve caused such worry for us and for your parents. You should tell us everything.’ Satyavan then said, ‘With my father’s permission, I went to the woods with Savitri. While I was cutting wood in the forest, I felt a pain in my head. Due to that pain, I fell into a deep sleep.—That’s all I remember. I’ve never slept so long, which is why I returned so late at night, so as not to cause you grief. There is no other reason.’ Gautama then said, ‘You don’t know the cause of your father’s sudden restoration of sight. Therefore, it’s fitting for Savitri to explain it. I want to hear it from you, as you surely understand the mysteries of good and evil. And, O Savitri, I see you shining like the goddess Savitri herself. You must know the reason for this. So please share it honestly! If it’s not meant to be a secret, reveal it to us!’ In response to Gautama’s words, Savitri said, ‘It’s as you think. Your wishes will definitely be fulfilled. I have nothing to hide. So listen to the truth! The great sage Narada predicted my husband’s death. Today was the destined time. I couldn’t bear to be apart from my husband. After he fell asleep, Yama, along with his messengers, came to take him towards the realm of the ancestors. I then began to praise that mighty god with sincere words, and he granted me five boons, which I will share with you! For my father-in-law, I got these two boons: his restored eyesight and his kingdom back. My father has received a hundred sons. I have also been granted a hundred sons, and my husband Satyavan has been given a life span of four hundred years. It was for my husband’s life that I followed that vow. Thus, I have shared with you the reason this great misfortune of mine turned into happiness. The Rishis said, ‘O virtuous lady of excellent character, observant of vows and of esteemed lineage, you have saved the lineage of this foremost king, which was engulfed in calamities and sinking in an ocean of darkness.’"
“Markandeya continued, ‘Then having applauded and reverenced that best of women, those Rishis there assembled bade farewell to that foremost of kings as well as to his son. And having saluted them thus, they speedily went, in peace with cheerful hearts, to their respective abodes.’”
“Markandeya continued, ‘After praising and respecting that greatest of women, the Rishis gathered there said goodbye to the best of kings and his son. Having greeted them this way, they quickly went home, at peace and with cheerful hearts.’”
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“Markandeya continued, ‘When the night had passed away, and the solar orb had risen, those ascetics, having performed their morning rites, assembled together. And although those mighty sages again and again spake unto Dyumatsena of the high fortune of Savitri, yet they were never satisfied. And it so happened, O king, that there came to that hermitage a large body of people from Salwa. And they brought tidings of the enemy of Dyumatsena having been slain by his own minister. And they related unto him all that had happened, viz., how having heard that the usurper had been slain with all his friends and allies by his minister, his troops had all fled, and how all the subjects had become unanimous (on behalf of their legitimate king), saying, ‘Whether possessed of sight or not, even he shall be our king!’ And they said, ‘We have been sent to thee in consequence of that resolve. This car of thine, and this army also consisting of four kinds of forces, have arrived for thee! Good betide thee, O King! Do thou come! Thou hast been proclaimed in the city. Do thou for ever occupy the station belonging to thy lather and grand-father!’ And beholding the king possessed of sight and able-bodied, they bowed down their heads, their eyes expanded with wonder. Then having worshipped those old and Brahmanas dwelling in the hermitage and honoured by them in return, the king set out for his city. And surrounded by the soldiers, Saivya also accompanied by Savitri, went in a vehicle furnished with shining sheets and borne on the shoulders of men. Then the priests with joyful hearts installed Dyumatsena on the throne with his high-souled son as prince-regent. And after the lapse of a long time, Savitri gave birth to a century of sons, all warlike and unretreating from battle, and enhancing the fame of Salwa’s race. And she also had a century of highly powerful uterine brothers born unto Aswapati, the lord of the Madras, by Malavi. Thus, O son of Pritha, did Savitri raise from pitiable plight to high fortune, herself, and her father and mother, her father-in-law and mother-in-law, as also the race of her husband. And like that gentle lady Savitri, the auspicious daughter of Drupada, endued with excellent character, will rescue you all.”
Markandeya continued, “When the night ended and the sun rose, the ascetics, having completed their morning rituals, gathered together. Although those wise sages repeatedly spoke to Dyumatsena about the great fortune of Savitri, they were never satisfied. At that moment, O king, a large group of people from Salwa arrived at the hermitage. They brought news that Dyumatsena's enemy had been killed by his own minister. They told him everything that had happened: how the usurper, along with all his friends and allies, had been defeated by his minister, causing his troops to flee, and how all the subjects united behind their rightful king, saying, ‘Whether he can see or not, he shall be our king!’ They continued, ‘We have come to you because of that decision. Your chariot and this army with four types of forces have arrived for you! Good fortune to you, O King! Come with us! You have been proclaimed in the city. Take your rightful place as belonging to your father and grandfather!’ Seeing the king, who could see and was strong, they bowed their heads, their eyes wide with amazement. After worshipping the elder Brahmanas living in the hermitage and being honored in return, the king set out for his city. Surrounded by soldiers, Saivya and Savitri traveled in a vehicle adorned with shining coverings, carried by men. Then, with joyful hearts, the priests installed Dyumatsena on the throne, with his noble son as prince-regent. After a long time, Savitri gave birth to a hundred sons, all brave and unyielding in battle, who enhanced the reputation of Salwa’s lineage. She also had a hundred powerful uterine brothers born to Aswapati, the lord of the Madras, by Malavi. Thus, O son of Pritha, Savitri lifted herself, her father and mother, her father-in-law and mother-in-law, and her husband's lineage from desperate circumstances to great fortune. And like that noble lady Savitri, the blessed daughter of Drupada, who possesses excellent character, will rescue you all.”
Vaisampayana said, “Thus exhorted by that high-souled sage, the son of Pandu, O king, with his mind free from anxiety, continued to live in the forest of Kamyaka. The man that listeneth with reverence to the excellent story of Savitri, attaineth to happiness, and success in everything, and never meeteth with misery!”
Vaisampayana said, “After being encouraged by that noble sage, the son of Pandu, O king, lived calmly in the Kamyaka forest. Anyone who listens respectfully to the amazing story of Savitri will find happiness, achieve success in all things, and will never experience misery!”
SECTION CCLXLVIII
Janamejaya said,—“What, O Brahmana, was that great fear entertained by Yudhishthira in respect of Karna, for which Lomasa had conveyed to the son of Pandu a message of deep import from Indra in these words, That intense fear of thine which thou dost never express to any one, I will remove after Dhananjaya goeth from hence? And, O best of ascetics, why was it that the virtuous Yudhishthira never expressed it to any one?”
Janamejaya asked, “What was the intense fear that Yudhishthira had regarding Karna, which Lomasa relayed to the son of Pandu with an important message from Indra saying, ‘I will take away that deep fear of yours that you never share with anyone, after Dhananjaya leaves’? And, O greatest of ascetics, why did the righteous Yudhishthira never talk about it with anyone?”
Vaisampayana said, “As thou askest me, O tiger among kings, I will relate that history unto thee! Do thou listen to my words, O best of the Bharatas! After twelve years (of their exile) had passed away and the thirteenth year had set in, Sakra, ever friendly to the sons of Pandu, resolved to beg of Karna (his ear-rings). And, O mighty monarch, ascertaining this intention of the great chief of the celestials about (Karna’s) ear-rings, Surya, having effulgence for his wealth, went unto Karna. And, O foremost of kings, while that hero devoted to the Brahmanas and truthful in speech was lying down at night at his ease on a rich bed overlaid with a costly sheet, the effulgent deity, filled with kindness and affection for his son, showed himself, O Bharata, unto him in his dreams. And assuming from ascetic power the form of a handsome Brahmana versed in the Vedas, Surya sweetly said unto Karna these words for his benefit, ‘O son, do thou O Karna, listen to these words of mine, O thou foremost of truthful persons! O mighty-armed one, I tell thee to-day from affection, what is for thy great good! With the object, O Karna, of obtaining thy ear-rings, Sakra, moved by the desire of benefiting the sons of Pandu, will come unto thee, disguised as a Brahmana! He, as Well as all the world, knoweth thy character, viz., that when solicited by pious people, thou givest away but never takest in gift! Thou, O son, givest unto Brahmanas wealth or any other thing that is asked of thee and never refusest anything to anybody. Knowing thee to be such, the subduer himself of Paka will come to beg of thee thy ear-rings and coat of mail. When he beggeth the ear-rings of thee, it behoveth thee not to give them away, but to gratify him with sweet speeches to the best of thy power. Even this, is for thy supreme good! While asking thee for the ear-rings, thou shalt, with various reasons, repeatedly refuse Purandara who is desirous of obtaining them, offering him, instead, various other kinds of wealth, such as gems and women and kine, and citing various precedents. If thou, O Kama, givest away thy beautiful ear-rings born with thee, thy life being shortened, thou wilt meet with death! Arrayed in thy mail and ear-rings, thou wilt, O bestower of honours, be incapable of being slain by foes in battle! Do thou lay to heart these words of mine! Both these jewelled ornaments have sprung from Amrita. Therefore, they should be preserved by thee, if thy life is at all dear to thee.”
Vaisampayana said, “As you ask me, O king of kings, I will tell you that story! Please listen to my words, O greatest of the Bharatas! After twelve years of their exile had passed and the thirteenth year had begun, Indra, always supportive of the sons of Pandu, decided to ask Karna for his ear-rings. And, O mighty king, knowing this intention of the celestial leader regarding Karna's ear-rings, Surya, who shines with great brilliance, went to Karna. While that hero, devoted to the Brahmanas and a man of truth, was comfortably lying on a luxurious bed at night with an expensive cover, the radiant deity, filled with love and care for his son, appeared to him in a dream. Taking on the form of a handsome Brahmana skilled in the Vedas through ascetic power, Surya sweetly spoke these words for Karna's benefit: ‘O son, listen to what I have to say, O you who are the most truthful! O mighty-armed one, I’m telling you today out of love, what is for your great good! To get your ear-rings, Indra, wishing to help the sons of Pandu, will come to you disguised as a Brahmana! He, like the rest of the world, knows your character—that when you are asked by virtuous people, you give but never take! You, O son, give wealth or anything else asked by Brahmanas and never deny anyone anything. Knowing this, the conqueror of Paka will come to request your ear-rings and armor. When he asks for the ear-rings, you should not give them away, but instead, offer him kind words to the best of your ability. This is for your ultimate benefit! While he is asking for the ear-rings, you should repeatedly refuse Indra, offering him other kinds of wealth, like jewels, women, and cattle, while citing various examples. If you, O Karna, give away your beautiful ear-rings that were born with you, your life will be shortened, and you will face death! Wearing your armor and ear-rings, you, O giver of honors, will be unbeatable in battle! Take my words to heart! Both of these jeweled ornaments have come from Amrita. Therefore, you should preserve them if your life is dear to you.”
“Hearing these words, Kama said, ‘Who art thou that tellest me so, showing me such kindness? If it pleaseth thee, tell me, O illustrious one, who thou art in the guise of a Brahmana!’—The Brahmana thereupon said, ‘O son, I am he of a thousand rays! Out of affection, I point out to thee the path! Act thou according to my words, as it is for thy great good to do so!’ Kama replied, ‘Surely, this itself is highly fortunate for me that the god himself of splendour addresses me today, seeking my welfare. Listen, however, to these words of mine! May it please thee, O bestower of boons, it is only from affection that I tell thee this! If I am dear to thee, I should not be dissuaded from the observance of my vow! O thou that are possessed of the wealth of effulgence, the whole world knoweth this to be my vow that, of a verity, I am prepared to give away life itself unto superior Brahmanas! If, O best of all rangers of the sky, Sakra cometh to me, disguised as a Brahmana, to beg for the benefit of the sons of Pandu, I will, O chief of the celestials, give him the ear-rings and the excellent mail, so that my fame which hath spread over the three worlds may not suffer any diminution! For persons like us, it is not fit to save life by a blame-worthy act. On the contrary, it is even proper for us to meet death with the approbation of the world and under circumstances bringing fame. Therefore, will I bestow upon Indra the ear-rings with my coat of mail! If the slayer himself of Vala and Vritra cometh to ask for the ear-rings for the benefit of the sons of Pandu, that will conduce to my fame, leading at the same time to his infamy! O thou possessed of splendour, I wish for fame in this world, even if it is to be purchased with life itself, for they that have fame enjoy the celestial regions, while they that are destitute of it are lost. Fame keepeth people alive in this world even like a mother, while infamy killeth men even though they may move about with bodies undestroyed. O lord of the worlds, O thou possessed of the wealth of effulgence, that fame is the life of men is evidenced by an ancient sloka sung by the Creator himself,—In the next world it is fame that is the chief support of a person, while in this world pure fame lengthens life. Therefore, by giving away my ear-rings and mail with both of which I was born I will win eternal fame! And by duly giving away the same to Brahmanas according to the ordinance, by offering up my body (as a gift to the gods) in the sacrifice of war, by achieving feats difficult of performance, and by conquering my foes in fight, I will acquire nothing but renown. And by dispelling on the field of battle the fears of the affrighted that may beg for their lives, and relieving old men and boys and Brahmanas from terror and anxiety, I will win excellent fame and the highest heaven. My fame is to be protected with the sacrifice of even my life. Even this, know thou, is my vow! By giving away such a valuable gift to Maghavan disguised as a Brahmana, I will, O god, acquire in this world the most exalted state.’”
“Hearing these words, Kama said, ‘Who are you that tells me this and shows me such kindness? If you don’t mind, please tell me, O distinguished one, who you are in the form of a Brahmana!’—The Brahmana replied, ‘O son, I am he of a thousand rays! Out of affection, I am showing you the way! You should follow my advice, as it is for your own great benefit!’ Kama responded, ‘Surely, it is indeed very fortunate for me that the god of brilliance speaks to me today, seeking my well-being. However, listen to what I have to say! If you truly care for me, I cannot abandon my vow! O you who possess the wealth of radiance, the whole world knows this vow of mine—that I am truly prepared to give my life for the sake of superior Brahmanas! If, O best of all celestial beings, Sakra comes to me in disguise as a Brahmana to ask for the benefit of the sons of Pandu, I will, O chief of the gods, give him my earrings and my excellent armor, so that my reputation, which has spread across the three worlds, may not diminish! For people like us, it is not right to save our lives through a blameworthy act. Rather, it is appropriate for us to face death with honor and under circumstances that bring us fame. Therefore, I will give Indra my earrings along with my armor! If the slayer of Vala and Vritra comes to ask for the earrings for the benefit of the sons of Pandu, that will enhance my glory while simultaneously bringing him disgrace! O you who are radiant, I desire fame in this world, even if it costs me my life, for those who have fame enjoy celestial realms, while those who lack it are lost. Fame keeps people alive in this world much like a mother, while disgrace destroys individuals even if they continue to exist physically. O lord of the worlds, O you who possess the wealth of radiance, that fame is the essence of life is proven by an ancient verse sung by the Creator himself—In the afterlife, it is fame that serves as a person’s main support, while in this world, true fame prolongs life. Therefore, by giving away my earrings and armor, which I was born with, I will achieve eternal fame! And by properly giving these to Brahmanas according to tradition, by offering my body (as a sacrifice to the gods) in the war, by accomplishing difficult feats, and by defeating my enemies in battle, I will gain nothing but renown. And by dispelling the fears of those who are terrified and plead for their lives on the battlefield, as well as relieving elders, children, and Brahmanas from fear and anxiety, I will earn excellent fame and the highest heaven. My fame is worth protecting through the sacrifice of my life. Know this is my vow! By giving such a precious gift to Maghavan disguised as a Brahmana, I will, O god, attain the most exalted state in this world.’”
SECTION CCLXLIX
“Surya said, ‘Never do, O Karna, anything that is harmful to thy self and thy friends; thy sons, thy wives, thy father, and thy mother; O thou best of those that bear life, people desire renown (in this world) and lasting fame in heaven, without wishing to sacrifice their bodies. But as thou desirest undying fame at the expense of thy life, she will, without doubt, snatch away thy life! O bull among men, in this world, the father, the mother, the son, and other relatives are of use only to him that is alive. O tiger among men, as regard kings, it is only when they are alive that prowess can be of any use to them. Do thou understand this? O thou of exceeding splendour, fame is for the good of these only that are alive! Of what use is fame to the dead whose bodies have been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. As thou reverest me, I tell thee this for thy benefit, because thou art a worshipper of mine! They that worship me are always protected by me. That also is another reason for my addressing thee thus! Thinking again, O mighty-armed one, that this one revereth me with great reverence, I have been inspired with love for thee! Do thou, therefore, act according to my words! There is, besides some profound mystery in all this, ordained by fate. It is for this, that I tell thee so. Do thou act without mistrust of any kind! O bull among men, it is not fit for thee to know this which is a secret to the very gods. Therefore, I do not reveal that secret unto thee. Thou wilt, however, understand it in time. I repeat what I have already said. Do thou, O Radha’s son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! O thou of exceeding splendour, with thy handsome ear-rings, thou lookest beautiful, even like the Moon himself in the clear firmament, between the Visakha constellation! Dost thou know that fame availeth only the person that is living. Therefore, when the lord of the celestials will ask the ear-rings, thou shouldst, O son, refuse him! Repeating again and again answers fraught with various reasons, thou wilt, O sinless one, be able to remove the eagerness of the lord of the celestial for the possession of the ear-rings. Do thou, O Karna, after Purandara’s purpose by urging answers fraught with reason and grave import and adorned with sweetness and suavity. Thou dost always, O tiger among men, challenge him that can draw the bow with his left hand, and heroic Arjuna also will surely encounter thee in fight. But when furnished with thy ear-rings, Arjuna will never be able to vanquish thee in fight even if Indra himself comes to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna in battle, these handsome ear-rings of thine should never be parted with to Sakra.’”
“Surya said, ‘Never do anything, Karna, that harms you or your friends; your sons, your wives, your father, and your mother. You, who are the best among the living, people seek recognition in this world and eternal fame in the afterlife, without wanting to sacrifice their lives. But since you seek everlasting fame at the cost of your life, she will undoubtedly take your life! In this world, the father, mother, son, and other relatives are of value only to those who are alive. As for kings, their strength is only useful when they are alive. Do you understand this? Glory exists only for those who are alive! What good is fame for the dead, whose bodies have turned to ashes? A dead person cannot enjoy recognition. Only the living can appreciate it. The fame of a dead person is like a garland of flowers around a corpse's neck. As you honor me, I share this for your own good, because you are one who worships me! Those who worship me are always protected. That is another reason I speak to you this way! Reflecting again, mighty-armed one, I find my natural affection for you, who reveres me greatly! Therefore, act according to my words! There is a great mystery in this, dictated by fate. That’s why I’m telling you. So act without any distrust! It is not suitable for you to know this secret, which is even hidden from the gods. Thus, I will not reveal that secret to you. However, you will understand it in time. I repeat what I have said before. Cherish my words, O son of Radha! When the wielder of the thunderbolt asks for your earrings, never give them to him! With those beautiful earrings, you look stunning, like the Moon shining in the clear sky, between the Visakha constellation! Do you know that fame only benefits the living? So, when the lord of the celestials asks for your earrings, you should refuse him! By repeatedly giving reasons, you will, O sinless one, be able to calm the eagerness of the lord of the celestials for your earrings. Therefore, Karna, after understanding Purandara’s intent, respond with well-reasoned answers that carry weight and charm. You often challenge him who can draw the bow with his left hand, and brave Arjuna will surely confront you in battle. But with your earrings, Arjuna will never defeat you in combat, even if Indra himself aids him. Therefore, Karna, if you want to conquer Arjuna in battle, do not ever part with your beautiful earrings to Sakra.’”
SECTION CCC
“Karna said, ‘As thou, O lord of splendour, knowest me for thy worshipper, so also thou knowest that there is nothing which I cannot give away in charity, O thou of fiery rays! Neither my wives, nor my sons, nor my own self, nor my friends, are so dear to me as thou, on account of the veneration I feel for thee, O lord of splendour! Thou knowest, O maker of light, that high-souled persons bear a loving regard for their dear worshippers. Karna revereth me and is dear to me. He knoweth no other deity in heaven,—thinking this thou hast, O lord, said unto me what is for my benefit. Yet, O thou of bright rays, again do I beseech thee with bended head, again do I place myself in thy hands. I will repeat the answer I have already given. It behoveth thee to forgive me! Death itself is not fraught with such terrors for me as untruth! As regards especially the Brahmanas, again, I do not hesitate to yield up my life even for them! And, O divine one, respecting what thou hast said unto me of Phalguna, the son of Pandu, let thy grief born of thy anxiety of heart, O lord of splendour, be dispelled touching him and myself; for I shall surely conquer Arjuna in battle! Thou knowest, O deity, that I have great strength of weapons obtained from Jamadagnya and the high-souled Drona. Permit me now, O foremost of celestials, to observe my vow, so that unto him of the thunderbolt coming to beg of me, I may give away even my life!’
"Karna said, 'As you, O lord of brilliance, know me as your devotee, you also know that there is nothing I cannot give in charity, O you of fiery rays! Neither my wives, nor my sons, nor my own self, nor my friends are as dear to me as you, because of the respect I have for you, O lord of brilliance! You know, O creator of light, that noble souls hold their dear devotees in high regard. Karna respects me and is dear to me. He knows no other deity in heaven—thinking this, you, O lord, have spoken to me what is for my benefit. Yet, O you of bright rays, I once again beseech you with my head bowed; I place myself in your hands. I will repeat the answer I have already given. You must forgive me! Death itself does not scare me as much as untruth! Especially concerning the Brahmanas, I do not hesitate to give my life for them! And, O divine one, regarding what you have told me about Phalguna, the son of Pandu, please let your worry for him and for me be eased, for I shall surely defeat Arjuna in battle! You know, O deity, that I have great strength from weapons granted by Jamadagnya and the noble Drona. Now allow me, O greatest of the celestials, to fulfill my vow, so that to him of the thunderbolt who comes to ask of me, I may give up even my life!'”
“Surya said, ‘If O son, thou givest away thy ear-rings to the wielder of the thunder-bolt, O thou of mighty strength, thou shouldst also, for the purpose of securing victory, speak unto him, saying,—O thou of a hundred sacrifices, I shall give thee ear-rings under a condition.—Furnished with the ear-rings, thou art certainly incapable of being slain by any being. Therefore, it is, O son, that desirous of beholding thee slain in battle by Arjuna, the destroyer of the Danavas desireth to deprive thee of thy ear-rings. Repeatedly adoring with truthful words that lord of the celestials, viz., Purandara armed with weapons incapable of being frustrated, do thou also beseech him, saying, ‘Give me an infallible dart capable of slaying all foes, and I will, O thousand-eyed deity, give the ear-rings with the excellent coat of mail!’ On this condition shouldst thou give the ear-rings unto Sakra. With that dart, O Karna, thou wilt slay foes in battle: for, O mighty-armed one, that dart of the chief of the celestials doth not return to the hand that hurleth it, without slaying enemies by hundreds and by thousands!’”
“Surya said, ‘If you give your earrings to the wielder of the thunderbolt, O strong one, you should also, to ensure victory, say to him, "O one of a hundred sacrifices, I will give you these earrings under one condition." With the earrings, you cannot be defeated by any being. Therefore, it is, O son, that the destroyer of the Danavas wants to take your earrings, hoping to see you killed in battle by Arjuna. Repeatedly praising that lord of the celestials, Purandara, equipped with unmatched weapons, you should also ask him, saying, "Give me an unbeatable dart that can slay all enemies, and I will, O thousand-eyed deity, give you the earrings along with the excellent armor!" You should offer the earrings to Sakra on this condition. With that dart, O Karna, you will defeat foes in battle; because, O mighty-armed one, that dart from the chief of the celestials does not return to the hand that throws it without killing hundreds and thousands of enemies!’”
Vaisampayana continued, “Having said this, the thousand-rayed deity suddenly vanished away. The next day, after having told his prayers, Karna related his dream unto the Sun. And Vrisha related unto him the vision he had seen, and all that had passed between them in the night. Thereupon, having heard everything, that enemy of Swarbhanu, that lord, the resplendent and divine Surya, said unto him with a smile, ‘It is even so!’ Then Radha’s son, that slayer of hostile heroes, knowing all about the matter, and desirous of obtaining the dart, remained in expectation of Vasava.”
Vaisampayana continued, “After saying this, the thousand-rayed deity suddenly disappeared. The next day, after finishing his prayers, Karna shared his dream with the Sun. Vrisha also told him about the vision he had and everything that had happened between them during the night. Upon hearing all of this, that enemy of Swarbhanu, the glorious and divine Surya, smiled and said to him, ‘That's right!’ Then Radha’s son, the slayer of rival heroes, understanding everything and eager to get the dart, waited for Vasava.”
SECTION CCCI
Janamejaya said, “What was that secret which was not revealed to Karna by the deity of warm rays? Of what kind also were those ear-rings and of what sort was that coat of mail? Whence, too, was that mail and those ear-rings? All this, O best of men. I wish to hear! O thou possessed of the wealth of asceticism, do tell me all this!”
Janamejaya said, “What was the secret that the sun god didn't reveal to Karna? What were those earrings like, and what type was that armor? Where did that armor and those earrings come from? All this, O best of men, I want to know! O you who possess the riches of asceticism, please tell me everything!”
Vaisampayana said, “I will, O monarch, tell thee that secret which was not revealed by the deity possessed of the wealth of effulgence. I will also describe unto thee those ear-rings and that coat of mail. Once on a time, O king, there appeared before Kuntibhoja a Brahmana of fierce energy and tall stature, bearing a beard and matted locks, and carrying a staff in his hand. And, he was agreeable to the eye and of faultless limbs, and seemed to blaze forth in splendour. And he was possessed of a yellow-blue complexion like that of honey. And his speech was mellifluous, and he was adorned with ascetic merit and a knowledge of the Vedas. And that person of great ascetic merit, addressing king Kuntibhoja, said, ‘O thou that are free from pride, I wish to live as a guest in thy house feeding on the food obtained as alms from thee! Neither thy followers, nor thou thyself, shall ever act in such a way as to produce my displeasure! If, O sinless one, it liketh thee, I would then live in thy house thus! I shall leave thy abode when I wish, and come back when I please. And, O king, no one shall offend me in respect of my food or bed.’—Then Kuntibhoja spake unto him these words cheerfully, ‘Be it so, and more.’ And he again said unto him, ‘O thou of great wisdom, I have an illustrious daughter named Pritha. And she beareth an excellent character, is observant of vow, chaste, and of subdued senses. And she shall attend on thee and minister unto thee with reverence. And thou wilt be pleased with her disposition!’ And having said this to that Brahmana and duly paid him homage, the king went to his daughter Pritha of large eyes, and spake thus unto her, ‘O child, this eminently pious Brahmana is desirous of dwelling in my house! I have accepted his proposal, saying,—So be it, relying, O child, on thy aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth thee to act in such a manner that my words may not be untrue. Do thou give him with alacrity whatever this reverend Brahmana possessed of ascetic merit and engaged in the study of the Vedas, may want. Let everything that this Brahmana asketh for be giver to him cheerfully. A Brahmana is the embodiment of pre-eminent energy: he is also the embodiment of the highest ascetic merit. It is in consequence of the virtuous practices of Brahmanas that the sun shineth in the heavens. It was for their disregard of Brahmanas that were deserving of honour that the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse of the Brahmanas. For the present, O child, it is a highly virtuous one of that order that is entrusted to thy keep. Thou shouldst always tend this Brahmana with concentrated mind. O daughter, I know that, from childhood upwards, thou hast ever been attentive to Brahmanas, and superiors, and relatives, and servants, and friends, to thy mothers and myself. I know thou bearest thyself well, bestowing proper regard upon everyone. And, O thou of faultless limbs, in the city of the interior of my palace, on account of thy gentle behaviour, there is not one, even among the servants, that is dissatisfied with thee. I have, therefore, thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art, O Pritha, a girl and has been adopted as my daughter. Thou art born in the race of the Vrishnis, and art the favourite daughter of Sura. Thou wert, O girl, given to me gladly by thy father himself. The sister of Vasudeva by birth, thou art (by adoption) the foremost of my children. Having promised me in these words,—I will give my first born,—thy father gladly gave thee to me while thou wert yet in thy infancy. It is for this reason that thou art my daughter. Born in such a race and reared in such a race, thou hast come from one happy state to another like a lotus transferred from one lake to another. O auspicious girl, women, specially they that are of mean extraction, although they may with difficulty be kept under restraint, become in consequence of their unripe age, generally deformed in character. But thou, O Pritha, art born in a royal race, and thy beauty also is extraordinary. And then, O girl, thou art endued with every accomplishment. Do thou, therefore, O damsel, renouncing pride and haughtiness and a sense of self-importance, wait upon and worship the boon-giving Brahmana, and thereby attain, O Pritha, to an auspicious state! By acting thus, O auspicious and sinless girl, thou wilt surely attain to auspiciousness! But if on the contrary, thou stirest up the anger of this best of the twice-born ones, my entire race will be consumed by him!’”
Vaisampayana said, “I will, O king, share with you that secret which the radiant deity did not reveal. I will also describe those earrings and that armor. Once, there came before Kuntibhoja a Brahmana of fierce energy and tall stature, with a beard and matted hair, carrying a staff. He was pleasing to look at, with perfectly shaped limbs, and seemed to radiate brilliance. He had a complexion that was a mix of yellow and blue, similar to honey. His speech was sweet, and he was adorned with ascetic merit and knowledge of the Vedas. That great ascetic, addressing King Kuntibhoja, said, ‘O sinless one, I wish to live in your house as a guest, eating food you give me as alms! Neither you nor your followers should ever do anything to make me angry! If it pleases you, I would like to live in your house under these conditions! I will leave whenever I want and return whenever I choose. And, O king, no one shall treat me poorly in terms of my food or my rest.’ Then Kuntibhoja responded cheerfully, ‘So be it, and more!’ He then added, ‘O wise one, I have a renowned daughter named Pritha. She has an excellent character, is dutiful, chaste, and self-controlled. She will attend to you and serve you with respect. You will surely be pleased with her demeanor!’ After saying this to the Brahmana and paying him the proper respect, the king went to his daughter Pritha, who had large eyes, and said to her, ‘O child, this exceptionally pious Brahmana wishes to stay in my house! I have accepted his proposal, trusting in your ability and skill in serving Brahmanas. Therefore, it is vital that you act so my words remain true. Be sure to give him whatever this esteemed Brahmana, a dedicated ascetic and scholar of the Vedas, desires. Let everything he requests be offered to him willingly. A Brahmana embodies great power: he also epitomizes the highest ascetic merit. It is by the virtuous actions of Brahmanas that the sun shines in the sky. It was due to the neglect of worthy Brahmanas that the mighty Asura Vatapi and Talajangha faced destruction through the curse of the Brahmanas. For now, O child, this honorable individual of that order is entrusted to your care. You should always attend to this Brahmana with focused effort. O daughter, I know that since childhood, you have been attentive to Brahmanas, respected elders, relatives, servants, friends, and your mothers and me. I know you treat everyone well and with appropriate regard. And, O flawless one, within the walls of my palace, because of your gentle nature, not a single servant is dissatisfied with you. Therefore, I believe you are fit to serve all Brahmanas, even those with fierce temperaments. You are, O Pritha, a girl who has been adopted as my daughter. You were born into the Vrishni lineage and are the beloved daughter of Sura. Your own father gladly entrusted you to me. As the sister of Vasudeva by birth, you are (by adoption) my most cherished child. Your father promised me, saying, ‘I will give you my firstborn,’ and he happily handed you over while you were still an infant. This is why you are my daughter. Born and raised in such a noble family, you have moved from one fortunate state to another, like a lotus shifting from one lake to another. O auspicious girl, women, especially those of low birth, often exhibit undesirable traits due to their immaturity. However, you, O Pritha, come from a royal lineage, and your beauty is remarkable. Additionally, O girl, you possess every quality necessary. Therefore, O young woman, setting aside pride and arrogance, serve and honor this boon-giving Brahmana, and in doing so, attain, O Pritha, a fortunate state! By acting this way, O blessed and sinless girl, you will certainly achieve good fortune! But if, on the contrary, you provoke the anger of this best of the twice-born, my entire lineage will be doomed by him!’”
SECTION CCCII
“Kunti said, ‘According to thy promise, I will, O king, with concentrated mind, serve that Brahmana. O foremost of kings, I do not say this falsely. It is my nature to worship Brahmanas. And, as in the present case, my doing so would be agreeable to thee, even this would be highly conducive to my welfare. Whether that worshipful one cometh in the evening, or in morning, or at night or even at midnight, he will have no reason to be angry with me! O foremost of kings, to do good by serving the twice-born ones, observing all thy commands, is what I consider to be highly profitable to me, O best of men! Do thou, therefore, O foremost of monarchs rely on me! That best of Brahmanas, while residing in thy house, shall never have cause for dissatisfaction. I tell thee truly. I shall, O king, be always attentive to that which is agreeable to this Brahmana, and what is fraught also with good to thee. O sinless one! I know full well that Brahmanas that are eminently virtuous, when propitiated bestow salvation, and when displeased, are capable of bringing about destruction upon the offender. Therefore, I shall please this foremost of Brahmanas. Thou wilt not, O monarch, come to any grief from that best of regenerate persons, owing to any act of mine. In consequence of the transgressions of monarchs, Brahmanas, O foremost of kings, became the cause of evil to them, as Chyavana had become, in consequence of the act of Sukanya. I will, therefore, O king, with great regularity, wait upon that best of Brahmanas according to thy instructions in that respect!’ And when she had thus spoken at length, the king embraced and cheered her, and instructed her in detail as to what should be done by her. And the king said, ‘Thou shall, O gentle maid, act even thus, without fear, for my good as also thy own, and for the good of thy race also, O thou of faultless limbs!’ And having said this the illustrious Kuntibhoja, who was devoted to the Brahmanas, made over the girl Pritha to that Brahmana, saying, ‘This my daughter, O Brahmana, is of tender age and brought up in luxury. If, therefore, she transgresses at any time, do thou not take that to heart! Illustrious Brahmanas are never angry with old men, children, and ascetics, even if these transgress frequently. In respect of even a great wrong forgiveness is due from the regenerate. The worship, therefore, O best of Brahmanas, that is offered to the best of one’s power and exertion, should be acceptable!’ Hearing these words of the monarch, the Brahmana said, ‘So be it!’ Thereupon, the king became highly pleased and assigned unto him apartments that were white as swans or the beams of the moon. And in the room intended for the sacrificial fire, the king placed a brilliant seat especially constructed for him. And the food and other things that were offered unto the Brahmana were of the same excellent kind. And casting aside idleness and all sense of self-importance, the princess addressed herself with right good will to wait upon the Brahmana. And the chaste Kunti, endued with purity of conduct, went thither for serving the Brahmana. And duly waiting upon that Brahmana as if he were a very god, she gratified him highly.”
“Kunti said, ‘As you promised, I will, O king, with my full focus, serve that Brahmana. O greatest of kings, I am not speaking falsely. It’s my nature to worship Brahmanas. And in this case, serving him would please you, which would also be very beneficial for me. Whether he comes in the evening, morning, at night, or even at midnight, he will have no reason to be upset with me! O greatest of kings, doing good by serving the twice-born ones and following all your commands is what I see as very advantageous for me, O best of men! So, therefore, O foremost of monarchs, trust me! That noble Brahmana, while staying in your house, will never have any reason for dissatisfaction. I assure you, O king, I will always pay attention to what pleases this Brahmana and what is good for you too. O sinless one! I fully understand that virtuous Brahmanas, when pleased, grant salvation, and when displeased, can bring destruction upon the wrongdoer. Therefore, I will ensure that this foremost of Brahmanas is pleased. You, O monarch, will not suffer any misfortune from that noble soul due to any action of mine. Because of the mistakes of kings, Brahmanas, O greatest of kings, have become the cause of their downfall, as Chyavana once did due to Sukanya’s actions. So, O king, I will diligently attend to that best of Brahmanas as you instruct!’ After she spoke at length, the king embraced and encouraged her, instructing her in detail about what she should do. The king said, ‘You shall, O gentle maid, act in this way, without fear, for my good, your own, and for the good of your family as well, O you with perfect form!’ After saying this, the illustrious Kuntibhoja, who was devoted to the Brahmanas, entrusted his daughter Pritha to that Brahmana, saying, ‘This my daughter, O Brahmana, is young and raised in luxury. So if she slips up at any time, please don’t take it to heart! Illustrious Brahmanas are never angry with the elderly, children, or ascetics, even if they often make mistakes. Even in the case of a great wrong, forgiveness is expected from the regenerate. The worship, therefore, O best of Brahmanas, that is performed to the best of one's ability and effort, should be accepted!’ Hearing the king’s words, the Brahmana said, ‘So be it!’ The king was very pleased and provided him with dwelling spaces that were as white as swans or the beams of the moon. In the room meant for the sacrificial fire, the king set up a brilliant seat specially made for him. The food and other offerings given to the Brahmana were of the highest quality. Casting aside laziness and arrogance, the princess committed herself wholeheartedly to attending to the Brahmana. And the chaste Kunti, devoted to pure conduct, went there to serve the Brahmana. And by serving that Brahmana as if he were a god, she greatly pleased him.”
SECTION CCCIII
Vaisampayana said, “And that maiden of rigid vows. O mighty monarch, by serving with a pure heart, that Brahmana of rigid vows, succeeded in gratifying him. And, O foremost of kings, saying, ‘I will come back in the morning,’ that best of Brahmanas sometimes came in the evening or in night. Him, however, the maiden worshipped at all hours with sumptuous food and drink and bed. And as day after day passed away, her attentions to him, in respect of food and seat and bed, increased instead of undergoing any diminution. And, O king, even when the Brahmana reproved her, finding fault with any of her arrangements, or addressed her in harsh words, Pritha did not do anything that was disagreeable to him. And on many occasions the Brahmana came back after the appointed hour had long passed away. And on many occasions (such as the depth of night) when food was hard to procure, he said, ‘Give me food!’ But on all those occasions saying, ‘All is ready,’—Pritha held before him the fare. And even like a disciple, daughter, or a sister, that blameless gem of a girl with a devoted heart, O king, gratified that foremost of Brahmanas. And that best of Brahmanas became well-pleased with her conduct and ministrations. And he received those attentions of hers, valuing them rightly. And, O Bharata, her father asked her every morning and evening saying, “O daughter, is the Brahmana satisfied with thy ministrations? And that illustrious maiden used to reply, ‘Exceedingly well!’ And thereupon, the high-souled Kuntibhoja experienced the greatest delight. And when after a full year that best of ascetics was unable to find any fault whatever in Pritha, who was engaged in ministering unto him, well-pleased he said unto her, ‘O gentle maid, I have been well-pleased with thy attentions, O beautiful girl! Do thou, O blessed girl, ask even for such boons as are difficult of being obtained by men in this world, and obtaining which, thou mayst surpass in fame all the women in this world’. At these words of his, Kunti said, ‘Everything hath already been done in my behalf since thou, O chief of those that are versed in the Vedas, and my father also, have been pleased with me! As regards the boons, I consider them as already obtained by me, O Brahmana!’ The Brahmana thereupon said, ‘If, O gentle maid, thou dost not, O thou of sweet smiles, wish to obtain boons from me, do thou then take this mantra from me for invoking the celestials! Any one amongst the celestials whom thou mayst invoke by uttering this mantra, will appear before thee and be under thy power. Willing or not, by virtue of this mantra, that deity in gentle guise, and assuming the obedient attitude of slave, will become subject to thy power!’”
Vaisampayana said, “That maiden with strict vows, O mighty king, by serving that Brahmana with a pure heart, succeeded in pleasing him. And, O greatest of kings, the best of Brahmanas would sometimes say, ‘I will be back in the morning,’ but he would often return in the evening or at night. The maiden, however, worshipped him at all times with lavish food, drink, and comfort. As each day went by, her attentions towards him—regarding food, seating, and bedding—increased rather than decreased. Even when the Brahmana criticized her, pointing out any faults in her arrangements, or spoke to her harshly, Pritha never did anything to upset him. Often, the Brahmana would return long after he was expected. On many nights, when food was hard to find, he would demand, ‘Give me food!’ But each time, Pritha would respond, ‘Everything is ready,’ presenting him with the meal. Like a devoted disciple, daughter, or sister, that pure-hearted girl, O king, pleased that foremost of Brahmanas. And the best of Brahmanas was genuinely pleased with her devotion and care. He appreciated her attentions as they rightly deserved. And, O Bharata, her father would ask her each morning and evening, ‘O daughter, is the Brahmana satisfied with your service?’ And the illustrious maiden would reply, ‘Very much so!’ This brought great joy to the noble Kuntibhoja. After a whole year of Pritha serving him without finding any fault, the best of ascetics said to her, ‘O gentle girl, I am very pleased with your care, O beautiful one! Do ask for any boons that are hard to obtain in this world, and with those, you could surpass all women in fame.’ Hearing this, Kunti replied, ‘Everything I needed has already been taken care of, since you, O chief of the Vedas, and my father are pleased with me! Regarding boons, I consider them already granted, O Brahmana!’ The Brahmana then said, ‘If, O gentle girl, you do not wish to ask for boons from me, then take this mantra for invoking the celestials! Anyone among the celestials you invoke by using this mantra will appear before you and be at your command. Whether they want to or not, due to this mantra, that deity in a gentle form will willingly become subject to your will!’”
Vaisampayana continued, “Thus addressed, that faultless maiden could-not, O king, from fear of a curse, refuse tor the second time compliance with the wishes of that best of the twice-born ones. Then, O king, that Brahmana imparted unto that girl of faultless limbs those mantras which are recited in the beginning of the Atharvan Veda. And, O king, having imparted unto her those mantras, he said unto Kuntibhoja. ‘I have, O monarch, dwelt happily in thy house, always worshipped with due regard and gratified by thy daughter. I shall now depart.’ And saying this, he vanished there and then. And beholding that Brahmana vanish there and then, the king was struck with amazement. And the monarch then treated his daughter Pritha with proper regard.”
Vaisampayana continued, “After being addressed in this way, that flawless maiden could not, O king, due to the fear of a curse, refuse for a second time to comply with the wishes of that esteemed twice-born one. Then, O king, that Brahmana taught that girl with perfect limbs those mantras that are recited at the beginning of the Atharvan Veda. And, O king, after teaching her those mantras, he said to Kuntibhoja, ‘I have, O monarch, lived happily in your house, always honored and pleased by your daughter. I shall now take my leave.’ And saying this, he vanished right then. Upon seeing the Brahmana disappear, the king was left in astonishment. Then the monarch treated his daughter Pritha with the respect she deserved.”
SECTION CCCIV
Vaisampayana said, “When that foremost of Brahmanas had gone away on some other errand, the maiden began to ponder over the virtue of those mantras. And she said to herself, ‘Of what nature are those mantras that have been bestowed on me by that high-souled one? I shall without delay test their power’. And as she was thinking in this way, she suddenly perceived indications of the approach of her season. And her season having arrived, while she was yet unmarried, she blushed in shame. And it came to pass that as she was seated in her chamber on a rich bed, she beheld the solar orb rising in the east. And both the mind and the eyes of that maiden of excellent waist became rivetted fast upon the solar orb. And she gazed and gazed on that orb without being satiated with the beauty of the morning Sun. And she suddenly became gifted with celestial sight. And then she beheld that god of divine form accoutred in mail and adorned with ear-rings. And at sight of the god, O lord of men, she became curious as to the (potency of the) mantras. And thereupon that maiden resolved to invoke him. And having recourse to Pranayama, she invoked the Maker of day. And thus invoked by her, O king, the Maker of day speedily presented himself. And he was of a yellowish hue like honey, and was possessed of mighty arms, and his neck was marked with lines like those of a conchshell. And furnished with armlets, and decked with a diadem, he came smiling, and illumining all the directions. And it was by Yoga power that he divided himself in twain, one of which continued to give heat, and the other appeared before Kunti. And he addressed Kunti in words that were exceedingly sweet, saying, ‘O gentle maiden, over-powered by the mantras, I come hither obedient to thee. Subject as I am to thy power, what shall I do, O queen? Tell me, for I shall do whatever thou mayst command? Hearing these words of the deity, Kunti said, ‘O worshipful one, go thou back to the place thou hast come from! I invoked thee from curiosity alone. Pardon me, O worshipful one!’ Surya then said, ‘O damsel of slender waist, I will, even as thou hast said, return to the place I have come from! Having called a celestial, it is not, however, proper to send him away in vain. Thy intention, O blessed one, it is to have from Surya a son furnished with a coat of mail and ear-rings, and who in point of prowess would be beyond compare in this world! Do thou, therefore, O damsel of elephantine gait, surrender thy person to me! Thou shall then have, O lady, a son after thy wish! O gentle girl, O thou of sweet smiles, I will go back after having known thee! If thou do not gratify me to-day by obeying my word, I shall in anger curse thee, thy father and that Brahmana also. For thy fault, I will surely consume them all, and I shall inflict condign punishment on that foolish father of thine that knoweth not this transgression of thine and on that Brahmana who hath bestowed the mantras on thee without knowing thy disposition and character! Yonder are all the celestials in heaven, with Purandara at their head, who are looking at me with derisive smiles at my being deceived by thee, O lady! Look at those celestials, for thou art now possessed of celestial sight! Before this I have endued thee with celestial vision, in consequence of which thou couldst see me!’”
Vaisampayana said, “When the foremost of Brahmanas left for another task, the maiden began to reflect on the power of the mantras. She thought to herself, ‘What kind of mantras did that noble soul give me? I should test their strength right away.’ As she was considering this, she suddenly noticed signs that her season had arrived. Being unmarried, she felt a rush of shame. While seated in her chamber on a luxurious bed, she saw the sun rising in the east. The mind and eyes of the maiden, with her graceful figure, were completely captivated by the sun. She gazed and gazed at the sun, unable to get enough of its morning beauty. Suddenly, she gained divine sight. Then she saw the god in divine form, wearing armor and adorned with earrings. Upon seeing the god, O lord of men, her curiosity about the mantras grew. The maiden then decided to invoke him. She practiced Pranayama and called upon the Maker of day. Invoked by her, O king, the Maker of day quickly appeared. He had a yellowish hue like honey, powerful arms, and his neck was marked with lines resembling those of a conch shell. Adorned with armlets and a diadem, he arrived smiling, illuminating all around him. Through the power of Yoga, he divided himself; one part continued to emit heat, while the other appeared before Kunti. He spoke to Kunti in words that were incredibly sweet, saying, ‘O gentle maiden, overwhelmed by the mantras, I have come here at your command. What do you wish of me, O queen? Tell me, for I will do whatever you ask.’ Hearing the deity's words, Kunti replied, ‘O worshipful one, please return to where you came from! I called upon you out of mere curiosity. Pardon me, O worshipful one!’ Surya then said, ‘O maiden of slender waist, I will return as you wish! However, it’s not right to send a celestial away empty-handed. Your intention, O blessed one, is to have a son from Surya, one who would wear armor and earrings and be unmatched in prowess in this world! Therefore, O lady with an elephantine gait, yield yourself to me! You shall then have a son just as you desire! O gentle girl, with your sweet smile, I will leave only after I have known you! If you do not fulfill my request today, I will, in anger, curse you, your father, and that Brahmana as well. For your fault, I will surely punish them all, including that foolish father of yours who is unaware of your transgressions and the Brahmana who gave you the mantras without understanding your nature! All the celestials in heaven, led by Purandara, are watching me with mocking smiles because I have been deceived by you, O lady! Look at those celestials, for you now possess divine sight! I have granted you this celestial vision so that you could see me!’”
Vaisampayana continued, “Thereupon the princess beheld the celestials standing in the firmament, each in his proper sphere107, even as she saw before her that highly resplendent deity furnished with rays, viz., Surya himself. And beholding them all, the girl became frightened and her face was suffused with blushes of shame. And then she addressed Surya, saying, ‘O lord of rays, go thou back to thy own region. On account of my maidenhood, this outrage of thine is fraught with woe to me! It is only one’s father, mother, and other superiors, that are capable of giving away their daughter’s body. Virtue I shall never sacrifice, seeing that in this world the keeping of their persons inviolate is deemed as the highest duty of women, and is held in high regard! O thou possessed of wealth of splendour, it is only to test the power of my mantras that I have, from mere childishness, summoned thee. Considering that this hath been done by a girl of tender years, it behoveth thee, O lord, to forgive her!’ Then Surya said, ‘It is because I consider thee a girl that, O Kunti, I am speaking to thee so mildly. To one that is not so I would not concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely attain happiness thereby. Since, O timid maiden, thou hast invoked me with mantras, it is not proper for me to go away without any purpose being attained, for, if I do so I shall then. O thou of faultless limbs, be the object of laughter in the world, and, O beauteous damsel, a bye-word with all the celestials. Do thou, therefore, yield to me! By that thou shalt obtain a son even like myself, and thou shalt also be much praised in all the world.’”
Vaisampayana continued, “Then the princess saw the celestial beings standing in the sky, each in their rightful place107, just like she saw before her that shining deity surrounded by rays, namely, Surya himself. As she looked at them all, the girl felt scared, and her face flushed with embarrassment. She then spoke to Surya, saying, ‘O lord of light, please return to your own realm. Because of my womanhood, your actions bring me great distress! Only one’s father, mother, and others in authority have the right to give away their daughter's body. I will never compromise my virtue, as maintaining one's honor is the highest duty for women and is highly respected in this world! O you who are rich with brilliance, I only called you here out of childish curiosity to test my mantras. Since this was done by a young girl, I ask you, O lord, to forgive her!’ Surya replied, ‘It’s because I see you as a girl, O Kunti, that I’m speaking to you so gently. I wouldn’t treat someone else this way. Do, O Kunti, yield to me! You will surely find happiness in doing so. Since, O timid maiden, you have summoned me with your mantras, it wouldn’t be right for me to leave without fulfilling a purpose, because if I do, O you with flawless form, I will become the subject of ridicule in the world, and, O beautiful maiden, a mockery among all the celestial beings. Therefore, submit to me! By doing so, you will bear a son like myself, and you will also be greatly admired in the world.’”
SECTION CCCV
Vaisampayana said, “Although that noble girl addressed him in various sweet words, yet she was unable to dissuade that deity of a thousand rays. And when she failed to dissuade the dispeller of darkness, at last from fear of a curse, she reflected, O king, for a long time!—‘How may my innocent father, and that Brahmana also, escape the angry Surya’s curse for my sake? Although energy and asceticism are capable of destroying sins, yet even honest persons, if they be of unripe age, should not foolishly court them. By foolishly acting in that way I have today been placed in a frightful situation. Indeed, I have been placed entirely within the grasp of this deity. Ye how can I do what is sinful by taking it on myself to surrender my person to him?’
Vaisampayana said, “Even though that noble girl spoke to him with various sweet words, she couldn’t convince that deity of a thousand rays. When she realized she couldn't dissuade the dispeller of darkness, she worried about a curse and thought for a long time, O king!—‘How can my innocent father and that Brahmana avoid the angry Surya’s curse because of me? While energy and asceticism can erase sins, even honest people, if they’re not mature enough, shouldn’t foolishly seek them out. By acting so foolishly, I’ve found myself in a terrifying situation. In fact, I’m completely at the mercy of this deity. How can I do something sinful by surrendering myself to him?’”
Vaisampayana continued, afflicted with fear of a curse, and thinking much within herself, an utter stupefaction of the senses came upon her. And she was so confounded that she could not settle what to do. Afraid, on the one hand, O king, of the reproach of friends if she obeyed the deity, and, on the other, of his curse if she disobeyed him, the damsel at last, O foremost of kings, said these words unto that god, in accents tremulous with bashfulness, ‘O god, as my father and mother and friends are still living, this violation of duty on my part should not take place. If; O god, I commit this unlawful act with thee, the reputation of this race shall be sacrificed in this world on my account. If thou, however, O thou foremost of those that impart heat, deem this to be a meritorious act, I shall then fulfil thy desire even though my relatives may not have bestowed me on thee! May I remain chaste after having surrendered my person to thee! Surely, the virtue, the reputation, the fame, and the life of every creature are established in thee!’ Hearing these words of hers, Surya replied, ‘O thou of sweet smiles, neither thy father, nor thy mother, nor any other superior of thine, is competent to give thee away! May good betide thee, O beauteous damsel! Do thou listen to my words! It is because a virgin desireth the company of every one, that she hath received the appellation of Kanya, from the root kama meaning to desire. Therefore, O thou of excellent hips and the fairest complexion, a virgin is, by nature, free in this world. Thou shalt not, O lady, by any means, be guilty of any sin by complying with my request. And how can I, who am desirous of the welfare of all creatures, commit an unrighteous act? That all men and women should be bound by no restraints, is the law of nature. The opposite condition is the perversion of the natural state. Thou shalt remain a virgin after having gratified me. And thy son shall also be mighty-armed and illustrious.’ Thereupon Kunti said, ‘If, O dispeller of darkness, I obtain a son from thee, may he be furnished with a coat of mail and ear-rings, and may he be mighty-armed and endued with great strength!’ Hearing these words of hers, Surya answered, ‘O gentle maiden, thy son shall be mighty-armed and decked with ear-rings and a celestial coat of mail. And both his ear-rings and coat of mail will be made of Amrita, and his coat will also be invulnerable.’ Kunti then said, ‘If the excellent mail and ear-rings of the son thou wilt beget on me, be, indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose be fulfilled! May he be powerful, strong, energetic, and handsome, even like thee, and may he also be endued with virtue!’ Surya then said, ‘O princess, O excellent damsel, these ear-rings had been given to me by Aditi. O timid lady, I will bestow them, as also this excellent mail, on thy son!’ Kunti then said, ‘Very well, O worshipful one! If my son, O lord of light, become so, I will, as thou sayest, gratify thee!’”
Vaisampayana continued, filled with fear of a curse, and deep in thought, a total daze overwhelmed her. She was so confused that she couldn't decide what to do. On one hand, she was worried about what her friends would say if she obeyed the deity, and on the other, she feared his curse if she disobeyed him. Finally, she said to the god, her voice trembling with shyness, “O god, since my father, mother, and friends are still alive, I should not break my duty. If I commit this wrongful act with you, the reputation of my family will suffer because of me. However, if you, the greatest source of light, consider this a noble act, I will fulfill your wish even if my relatives haven’t given me to you! May I remain pure after offering myself to you! Truly, the virtue, reputation, fame, and life of every being depend on you!” Hearing her words, Surya replied, “O you with the lovely smile, neither your father nor your mother, nor anyone else of higher status, has the right to give you away! May all good come to you, beautiful maiden! Listen to my words! A virgin desires the company of everyone, which is why she is called Kanya, derived from the word kama meaning to desire. Therefore, O shapely one with a fair complexion, a virgin is naturally free in this world. You will not be guilty of any sin by agreeing to my request. And how can I, who wishes well for all beings, commit an unjust act? It is the law of nature that all men and women should not be bound by restrictions. Any opposite situation is a distortion of nature. You will remain a virgin after satisfying me, and your son will be strong and illustrious.” Then Kunti said, “If I have a son by you, O dispeller of darkness, may he be equipped with armor and earrings, and may he be strong and powerful!” Hearing her words, Surya replied, “O gentle maiden, your son will be strong and adorned with earrings and celestial armor. Both his earrings and armor will be made of Amrita, and his armor will also be invulnerable.” Kunti then said, “If the excellent armor and earrings of the son you will give me are truly made of Amrita, then, O god, O venerated deity, let your wish come true! May he be powerful, strong, energetic, and handsome, just like you, and may he also be virtuous!” Surya then said, “O princess, O noble maiden, these earrings were given to me by Aditi. O timid lady, I will give them, along with this splendid armor, to your son!” Kunti then said, “Very well, O revered one! If my son, O lord of light, becomes so, I will, as you say, fulfill your wish!”
Vaisampayana continued, “Hearing these words of hers Surya said, ‘So be it!’ And that ranger of the skies, that enemy of Swarbhanu, with soul absorbed in Yoga, entered into Kunti, and touched her on the navel. At this, that damsel, on account of Surya’s energy, became stupefied. And that reverend lady then fell down on her bed, deprived of her senses. Surya then addressed her, saying, ‘I will now depart, O thou of graceful hips! Thou shalt bring forth a son who will become the foremost of all wielders of weapons. At the same time thou shalt remain a virgin.’”
Vaisampayana continued, “After hearing her words, Surya said, ‘So be it!’ And that celestial being, the enemy of Swarbhanu, with his spirit focused on meditation, entered Kunti and touched her on the navel. Because of Surya’s power, she became overwhelmed. The revered lady then collapsed onto her bed, losing consciousness. Surya then spoke to her, saying, ‘I will now leave, O you with graceful hips! You will give birth to a son who will be the greatest of all warriors. At the same time, you will remain a virgin.’”
Vaisampayana continued, “Then, O foremost of kings, as the highly effulgent Surya was about to depart, that girl bashfully said unto him, ‘So be it!’ And it was thus that the daughter of king Kuntibhoja, importuned by Surya, had after soliciting a son from him, fallen down stupefied on that excellent bed, like a broken creeper. And it was thus that deity of fierce rays, stupefying her, entered into her by virtue of Yoga power, and placed his own self within her womb. The deity, however, did not sully her by deflowering her in the flesh. And after Surya had gone away, that girl regained her consciousness.”
Vaisampayana continued, “Then, O king, as the brilliant Surya was about to leave, that girl shyly said to him, ‘So be it!’ And so it was that the daughter of King Kuntibhoja, approached by Surya, after asking for a son from him, fell down dazed on that beautiful bed, like a broken vine. It was in this way that the god of fierce light, enchanting her, entered her through his yogic power and placed his essence in her womb. However, the deity did not violate her purity in the physical sense. And after Surya had departed, the girl regained her senses.”
SECTION CCCVI
Vaisampayana said, “It was, O lord of earth, on the first day of the lighted fortnight during the tenth month of the year that Pritha conceived a son like the lord himself of the stars in the firmament. And that damsel of excellent hips from fear of her friends, concealed her conception, so that no one knew her condition. And as the damsel lived entirely in the apartments assigned to the maidens and carefully concealed her condition, no one except her nurse knew the truth. And in due time that beauteous maiden, by the grace of deity, brought forth a son resembling a very god. And even like his father, the child was equipped in a coat of mail, and decked with brilliant ear-rings. And he was possessed of leonine eyes and shoulders like those of a bull. And no sooner was the beauteous girl delivered of a child, then she consulted with her nurse and placed the infant in a commodious and smooth box made of wicker work and spread over with soft sheets and furnished with a costly pillow. And its surface was laid over with wax, and it was encased in a rich cover. And with tears in her eyes, she carried the infant to the river Aswa, and consigned the basket to its waters. And although she knew it to be improper for an unmarried girl to bear offspring, yet from parental affection, O foremost of kings, she wept piteously. Do thou listen to the words Kunti weepingly uttered, while consigning the box to the waters of the river Aswa, ‘O child, may good betide thee at the hands of all that inhabit the land, the water, the sky, and the celestial regions. May all thy paths be auspicious! May no one obstruct thy way! And, O son, may all that come across thee have their hearts divested of hostility towards thee: And may that lord of waters, Varuna. protect thee in water! And may the deity that rangeth the skies completely protect thee in the sky. And may, O son, that best of those that impart heat, viz., Surya, thy father, and from whom I have obtained thee as ordained by Destiny, protect thee everywhere! And may the Adityas and the Vasus, the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the cardinal points with the great Indra and the regents presiding over them, and, indeed, all the celestials, protect thee in every place! Even in foreign lands I shall be able to recognise thee by this mail of thine! Surely, thy sire, O son, the divine Surya possessed of the wealth of splendour, is blessed, for he will with his celestial sight behold thee going down the current! Blessed also is that lady who will, O thou that are begotten by a god, take thee for her son, and who will give thee suck when thou art thirsty! And what a lucky dream hath been dreamt by her that will adopt thee for her son, thee that is endued with solar splendour, and furnished with celestial mail, and adorned with celestial ear-rings, thee that hast expansive eyes resembling lotuses, a complexion bright as burnished copper or lotus leaves, a fair forehead, and hair ending in beautiful curls! O son, she that will behold thee crawl on the ground, begrimed with dust, and sweetly uttering inarticulate words, is surely blessed! And she also, O son, that will behold thee arrive at thy youthful prime like maned lion born in Himalayan forests, is surely blessed!’”
Vaisampayana said, “It was, O lord of the earth, on the first day of the waxing moon during the tenth month of the year that Pritha became pregnant with a son, like the lord himself among the stars. That beautiful young woman, fearing her friends, hid her pregnancy, so no one knew her situation. Living entirely in the quarters assigned to the young women and carefully concealing her state, only her nurse knew the truth. In due time, blessed by the gods, the lovely maiden gave birth to a son who looked like a god. Much like his father, the child was dressed in armor and adorned with brilliant earrings. He had eyes like a lion and shoulders like a bull. As soon as the beautiful girl delivered her child, she consulted her nurse and placed the baby in a comfortable, smooth wicker basket lined with soft sheets and a luxurious pillow. The surface was covered with wax and wrapped in a rich cover. With tears in her eyes, she took the infant to the river Aswa and set the basket afloat. Even though she knew it was inappropriate for an unmarried girl to have a child, her maternal love made her cry deeply. Listen to the words Kunti weepingly spoke as she set the box into the waters of the river Aswa: ‘O child, may you find good fortune from all who inhabit the land, the water, the sky, and the celestial realms. May all your paths be lucky! May no one stand in your way! And, O son, may anyone you encounter be free of hostility toward you. May the lord of waters, Varuna, guard you in the water! May the deity who roams the skies protect you in the air. And may Surya, your father and the source of heat, who brought you to me as decreed by Fate, safeguard you everywhere! May the Adityas and the Vasus, the Rudras and the Sadhyas, the Viswadevas and the Maruts, along with the cardinal directions and the great Indra, and indeed all the celestials, protect you everywhere! Even in distant lands, I will recognize you by this armor of yours! Truly, your father, O son, the divine Surya with his brilliant radiance, is blessed because he will see you drifting down the current! Blessed also is the woman who, O you who are born of a god, will take you as her son and nourish you when you are thirsty! And what a fortunate dream will come to the woman who adopts you as her son, you who are gifted with solar brilliance, clad in divine armor, adorned with heavenly earrings, with expansive eyes like lotuses, a complexion bright as polished copper or lotus petals, a fair forehead, and hair curling beautifully! O son, she who sees you crawling on the ground, covered in dust, sweetly babbling, is truly blessed! And she who witnesses you enter your youthful prime like a lion with a mane born in the Himalayan forests is certainly fortunate!’”
“O king, having thus bewailed long and piteously, Pritha laid the basket on the waters of the river Aswa. And the lotus-eyed damsel, afflicted with grief on account of her son and weeping bitterly, with her nurse cast the basket at dead of night, and though desirous of beholding her son often and again, returned, O monarch, to the palate, fearing lest her father should come to know of what had happened. Meanwhile, the basket floated from the river Aswa to the river Charmanwati, and from the Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried by the waves of the Ganga, the child contained in the basket came to the city of Champa ruled by a person of the Suta tribe. Indeed, the excellent coat of mail and those ear-rings made of Amrita that were born with his body, as also the ordinance of Destiny, kept the child alive.”
“O king, after mourning for a long time, Pritha placed the basket in the waters of the river Aswa. The lotus-eyed girl, heartbroken over her son and crying intensely, along with her nurse, set the basket adrift at midnight. Even though she wanted to see her son again and again, she returned, O monarch, to the palace, afraid that her father would find out what had happened. In the meantime, the basket floated from the river Aswa to the river Charmanwati, then from Charmanwati to the Yamuna, and finally to the Ganga. Carried by the currents of the Ganga, the child in the basket reached the city of Champa, ruled by a member of the Suta tribe. Indeed, the amazing armor and the earrings made of Amrita that he was born with, along with the will of Destiny, kept the child alive.”
SECTION CCCVII
Vaisampayana said, “And it came to pass that at this time a Suta named Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga, accompanied by his wife. And, O king, his wife named Radha was unparalleled on earth for beauty. And although that highly blessed dame had made great endeavours to obtain a son, yet she had failed, O represser of foes, to obtain one. And on coming to the river Ganga, she beheld a box drifting along the current. And containing articles capable of protecting from dangers and decked with unguents, that box was brought before her by the waves of the Janhavi. And attracted by curiosity, the lady caused it to be seized. And she then related all unto Adhiratha of the charioteer caste. And hearing this Adhiratha took away the box from the water-side, and opened it by means of instruments. And then he beheld a boy resembling the morning Sun. And the infant was furnished with golden mail, and looked exceedingly beautiful with a face decked in ear-rings. And thereupon the charioteer, together with his wife, was struck with such astonishment that their eyes expanded in wonder. And taking the infant on his lap, Adhiratha said unto his wife, ‘Ever since I was born, O timid lady, I had never seen such a wonder. This child that hath come to us must be of celestial birth. Surely, sonless as I am, it is the gods that have sent him unto me!’ Saying this, O lord of earth, he gave the infant to Radha. And thereat, Radha adopted, according to the ordinance, that child of celestial form and divine origin, and possessed of the splendour of the filaments of the lotus and furnished with excellent grace. And duly reared by her, that child endued with great prowess began to grow up. And after Karna’s adoption, Adhiratha had other sons begotten by himself. And seeing the child furnished with bright mail and golden ear-rings, the twice-born ones named him Vasusena. And thus did that child endued with great splendour and immeasurable prowess became the son of the charioteer, and came to be known as Vasusena and Vrisha. And Pritha learnt through spies that her own son clad in celestial mail was growing up amongst the Angas as the eldest son of a charioteer (Adhiratha). And seeing that in process of time his son had grown up, Adhiratha sent him to the city named after the elephant. And there Karna put up with Drona, for the purpose of learning arms. And that powerful youth contracted a friendship with Duryodhana. And having acquired all the four kinds of weapons from Drona, Kripa, and Rama, he became famous in the world as a mighty bowman. And after having contracted a friendship with Dhritarashtra’s son, he became intent on injuring the sons of Pritha. And he was always desirous of fighting with the high-souled Falguna. And, O king, ever since they first saw each other, Karna always used to challenge Arjuna, and Arjuna, on his part, used to challenge him. This, O foremost of kings, was without doubt, the secret known to the Sun, viz., begot by himself on Kunti, Karna was being reared in the race of the Sutas. And beholding him decked with his ear-rings and mail, Yudhishthira thought him to be unslayable in fight, and was exceedingly pained at it. And when, O foremost of monarchs, Karna after rising from the water, used at mid-day to worship the effulgent Surya with joined hands, the Brahmanas used to solicit him for wealth. And at that time there was nothing that he would not give away to the twice-born ones. And Indra, assuming the guise of a Brahmana, appeared before him (at such a time) and said, ‘Give me!’ And thereupon Radha’s son replied unto him, ‘Thou art welcome!’”
Vaisampayana said, “At that time, a Suta named Adhiratha, who was a friend of Dhritarashtra, came to the Ganga river with his wife. And, O king, his wife Radha was unmatched in beauty. Despite her many efforts to have a son, she had been unsuccessful, O enemy of foes. When they arrived at the river Ganga, she noticed a box floating downstream. This box, filled with protective items and scented oils, was brought to her by the waves of the Janhavi. Intrigued, she had it pulled from the water. She then told Adhiratha, who belonged to the charioteer caste, everything about it. Hearing this, Adhiratha took the box from the riverbank and opened it with tools. Inside, he found a boy who looked like the morning sun. The infant was adorned with golden armor and had a remarkably beautiful face with earrings. Adhiratha and his wife were so astonished their eyes widened in wonder. Taking the infant on his lap, Adhiratha said to his wife, ‘Since the day I was born, O timid lady, I’ve never seen anything like this. This child must be of divine origin. It’s surely the gods who have sent him to me since I’m without a son!’ Saying this, O lord of earth, he handed the infant to Radha. Thus, Radha accepted this celestial child, beautiful as a lotus and filled with grace, according to tradition. She raised him well, and the child, gifted with great strength, began to grow. After adopting Karna, Adhiratha had other sons of his own. Noticing the child’s shining armor and golden earrings, the twice-born ones named him Vasusena. So, this child, remarkable in brilliance and strength, became known as the son of the charioteer and was called Vasusena and Vrisha. Pritha learned from spies that her own son, clad in celestial armor, was growing up among the Angas as the eldest son of charioteer Adhiratha. As time passed and her son matured, Adhiratha sent him to the city named after the elephant. There, Karna trained under Drona to learn combat skills. The strong young man became friends with Duryodhana. After learning all four kinds of weapons from Drona, Kripa, and Rama, he gained fame as a powerful archer. After befriending Dhritarashtra's son, he became focused on harming the sons of Pritha, always eager to battle the noble Falguna. O king, ever since they first met, Karna consistently challenged Arjuna, who in turn challenged him back. This, O foremost of kings, was the secret known only to the Sun—Karna, who was born from Kunti, was being raised among the Sutas. Seeing him adorned with his earrings and armor, Yudhishthira believed him to be invincible in battle, which caused him great distress. When, O foremost of monarchs, Karna rose from the water and worshiped the radiant Surya with folded hands at noon, Brahmanas would ask him for wealth. At those moments, there was nothing he wouldn’t give to the twice-born ones. Indra, taking on the appearance of a Brahmana, approached him then and said, ‘Give me!’ To which Radha’s son replied, ‘You are welcome!’”
SECTION CCCVIII
Vaisampayana said, “And when the king of the celestials presented himself in the guise of a Brahmana, beholding him, Kama said, ‘Welcome!’ And not knowing his intention, Adhiratha’s son addressed the Brahmana, saying, ‘Of a necklace of gold, and beauteous damsels, and villages with plenty of kine, which shall I give thee?’ Thereupon the Brahmana replied, ‘I ask thee not to give me either a necklace of gold, or fair damsels, or any other agreeable object. To those do thou give them that ask for them. If, O sinless one, thou art sincere in thy vow, then wilt thou, cutting off (from thy person) this coat of mail born with thy body, and these ear-rings also, bestow them on me! I desire, O chastiser of foes, that thou mayst speedily give me these; for, this one gain of mine will be considered as superior to every other gain!’ Hearing these words, Kama, said, ‘O Brahmana, I will give thee homestead land, and fair damsels, and kine, and fields; but my mail and ear-rings I am unable to give thee!’”
Vaisampayana said, “When the king of the heavens appeared in the form of a Brahmana, Kama welcomed him. Not knowing his true intention, Adhiratha’s son addressed the Brahmana, asking, ‘What should I give you— a gold necklace, beautiful women, or villages filled with cattle?’ The Brahmana replied, ‘I don’t want a gold necklace, beautiful women, or anything else nice. Give those things to people who ask for them. If you are truly sincere in your vow, then you should take off this armor you were born with and these earrings, and give them to me! I want this one thing from you more than anything else!’ Hearing these words, Kama said, ‘O Brahmana, I will give you land, beautiful women, cattle, and fields; but I cannot give you my armor and earrings!’”
Vaisampayana continued, “Although thus urged with various words by Karna, still, O chief of the Bharata race, that Brahmana did not ask for any other boon. And although Karna sought to pacify him to the best of his power, and worshipped him duly, yet that best of Brahmanas did not ask for any other boon. And when that foremost of Brahmanas did not ask for any other boon, Radha’s son again spake unto him with a smile, ‘My mail, O regenerate one, hath been born with my body, and this pair of ear-rings hath arisen from Amrita. It is for these that I am unslayable in the worlds. Therefore, I cannot part with them. Do thou, O bull among Brahmanas, accept from me the entire kingdom of the earth, rid of enemies and full of prosperity! O foremost of regenerate ones, if I am deprived of my ear-rings, and the mail born with my body, I shall be liable to be vanquished by the foes!’
Vaisampayana went on, “Even though Karna urged him in different ways, that Brahmana, O leader of the Bharata lineage, still didn’t ask for anything else. Despite Karna trying his best to calm him down and properly honoring him, that great Brahmana didn’t request any other favor. When that top Brahmana didn’t ask for anything more, Radha’s son spoke to him with a smile, ‘My armor, O revered one, was born with my body, and these ear-rings came from Amrita. It’s because of these that I’m unbeatable in the world. So, I can’t give them up. Please, O esteemed one among Brahmanas, accept from me the entire kingdom of the earth, free of enemies and filled with prosperity! O foremost of the respected ones, if I lose my ear-rings and the armor that’s part of me, I’ll be vulnerable to defeat by my enemies!’”
Vaisampayana continued, “When the illustrious slayer of Paka refused to ask for any other boon, Kama with a smile again addressed him, saying, ‘O god of gods, even before this, I had recognised thee, O Lord! O Sakra, it is not proper for me to confer on thee any unprofitable boon, for thou art the very lord of the celestials! On the contrary, being as thou art the Creator and lord of all beings, it is thou that shouldst confer boons on me! If, O god, I give thee this coat of mail and ear-rings, then I am sure to meet with destruction, and thou shalt also undergo ridicule! Therefore, O Sakra, take my earrings and excellent mail in exchange for something conferred by thee on me! Otherwise, I will not bestow them on thee!’ Thereupon Sakra replied, ‘Even before I had come to thee, Surya had known of my purpose and without doubt, it is he that hath unfolded everything unto thee! O Karna, be it as thou wishest! O son, except the thunder-bolt alone, tell me what it is that thou desirest to have!’”
Vaisampayana continued, “When the great slayer of Paka refused to ask for any other gift, Kama smiled and spoke to him again, saying, ‘O god of gods, I have recognized you even before this, O Lord! O Sakra, it’s not right for me to give you any useless gift, for you are the lord of all celestials! In fact, since you are the Creator and lord of all beings, you should be the one granting gifts to me! If I give you this armor and earrings, I'm sure to face destruction, and you'll end up being mocked! So, O Sakra, give me something in return for my earrings and fine armor! Otherwise, I won’t give them to you!’ Then Sakra replied, ‘Even before I came to you, Surya knew my purpose, and without a doubt, he has revealed everything to you! O Karna, as you wish! O son, besides the thunderbolt, tell me what else you would like to have!’”
Vaisampayana continued, “Hearing these words of Indra, Karna was filled with delight and seeing that his purpose was about to be accomplished he approached Vasava, and intent upon obtaining a dart incapable of being baffled, he addressed Indra, saying, ‘Do thou, O Vasava, in exchange for my coat of mail and ear-rings, give me a dart incapable of being baffled, and competent to destroy hosts of enemies when arrayed in order of battle!’ Thereupon, O ruler of earth, fixing his mind for a moment on the dart (for bringing it there), Vasava thus spake unto Karna, ‘Do thou give me thy ear-rings, and the coat of mail born with thy body, and in return take this dart on these terms! When I encounter the Daitya in battle, this dart that is incapable of being baffled, hurled by my hand, destroyeth enemies by hundreds, and cometh back to my hand after achieving its purpose. In thy hand, however, this dart, O son of Suta, will slay only one powerful enemy of thine. And having achieved that feat, it will, roaring and blazing, return to me!’ Thereat Karna said, ‘I desire to slay in fierce fight even one enemy of mine, who roareth fiercely and is hot as fire, and of whom I am in fear!’ At this, Indra said, ‘Thou shall slay such a roaring and powerful foe in battle. But that one whom thou seekest to slay, is protected by an illustrious personage. Even He whom persons versed in the Vedas call ‘the invincible Boar,’ and ‘the incomprehensible Narayana,’ even that Krishna himself, is protecting him!’ Thereupon Karna replied, ‘Even if this be so, do thou, O illustrious one give me the weapon that will destroy only one powerful foe! I shall, on my part, bestow on thee my mail and ear-rings, cutting them off my person. Do thou, however, grant that my body, thus wounded, may not be unsightly!’ Hearing this, Indra said, ‘As thou, O Karna, art bent upon observing the truth, thy person shall not be unsightly, or shall any scar remain on it. And, O thou best of those that are graced with speech, O Karna, thou shall be possessed of complexion and energy of thy father him self. And if, maddened by wrath, thou hurlest this dart, while there are still other weapons with thee, and when thy life also is not in imminent peril, it will fall even on thyself.’ Karna answered, ‘As thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am in imminent peril! Truly I tell thee this!’”
Vaisampayana continued, “After hearing Indra's words, Karna felt a surge of happiness. Realizing that his goal was about to be achieved, he approached Vasava and, focused on getting a dart that couldn’t miss its target, he asked Indra, ‘Please, O Vasava, in exchange for my coat of mail and earrings, give me a dart that never misses and can take down many enemies when they’re lined up for battle!’ Then, O ruler of the earth, fixing his mind briefly on the dart (to get it there), Vasava spoke to Karna, ‘You give me your earrings and the coat of mail that you were born with, and in return, take this dart on these terms! When I confront the Daitya in battle, this dart, which cannot fail, thrown by me, wipes out foes by the hundreds and comes back to my hand after completing its mission. However, in your hands, O son of Suta, this dart will only kill one strong enemy of yours. After that, it will roar and blaze as it returns to me!’ Hearing this, Karna said, ‘I want to defeat even one fierce enemy of mine, who roars loudly and burns like fire, and from whom I am afraid!’ To this, Indra replied, ‘You will defeat such a powerful and roaring enemy in battle. But the one you’re aiming to kill is protected by an extraordinary being. The one whom those knowledgeable in the Vedas refer to as ‘the invincible Boar’ and ‘the incomprehensible Narayana,’ that Krishna himself is protecting him!’ Karna responded, ‘Even so, O illustrious one, give me the weapon that will defeat just one powerful foe! I will cut off my mail and earrings and give them to you. Just make sure that my body, though wounded, doesn’t look ugly!’ Hearing this, Indra said, ‘Since you, O Karna, are determined to uphold the truth, your body will not appear unsightly, nor will any scar remain. And, O best of the eloquent, O Karna, you will retain the complexion and energy of your father himself. But if, driven by anger, you throw this dart while you still have other weapons with you and when your life is not in immediate danger, it will even turn against you.’ Karna replied, ‘As you advise me, O Sakra, I will throw this Vasavi dart only when I am in imminent danger! I swear it!’”
Vaisampayana continued, “Thereupon, O king, taking the blazing dart, Karna began to peel off his natural mail. And beholding Karna cutting his own body, the entire host of celestials and men and Danavas set up a leonine roar. And Karna betrayed no contortions of face while peeling his mail. And beholding that hero among men thus cutting his body with an weapon, smiling ever and anon, celestial kettle-drums began to be played upon and celestial flowers began to be showered on him. And Karna cutting off the excellent mail from his person, gave it to Vasava, still dripping. And cutting off his ear-rings also from off his ears, he made them over to Indra. And it is for this fact that he came to be called Karna. And Sakra, having thus beguiled Karna that made him famous in the world, thought with a smile that the business of the sons of Pandu had already been completed. And having done all this, he ascended to heaven. And hearing that Karna had been beguiled, all the sons of Dhritarashtra became distressed and shorn of pride. And the sons of Pritha, on the other hand, learning that such plight had befallen the son of the charioteer, were filled with joy.”
Vaisampayana continued, “Then, O king, taking the glowing dart, Karna started to remove his natural armor. As he saw Karna cutting into his own body, the entire crowd of celestials, humans, and Danavas let out a powerful roar. Karna showed no signs of pain while peeling off his armor. Watching that hero among men inflict wounds on himself, smiling occasionally, celestial kettle-drums began to play, and divine flowers started to rain down on him. After removing the magnificent armor from his body, he handed it to Vasava, still dripping with blood. He also took off his earrings and gave them to Indra. This is why he came to be known as Karna. And Sakra, having deceived Karna and made him famous in the world, thought with a smile that the task involving the sons of Pandu was already fulfilled. After doing all this, he ascended to heaven. Upon hearing that Karna had been tricked, all the sons of Dhritarashtra felt distressed and lost their pride. In contrast, the sons of Pritha, upon learning of the misfortune that had befallen the son of the charioteer, were filled with joy.”
Janamejaya said, “When were those heroes, the sons of Pandu, at that time? And from whom did they hear this welcome news? And what also did they do, when the twelfth year of their exile passed away? Do thou, O illustrious one, tell me all this!”
Janamejaya said, “When were those heroes, the sons of Pandu, then? And who told them this good news? And what did they do when the twelfth year of their exile was over? Please, O great one, tell me everything!”
Vaisampayana said, “Having defeated the chief of the Saindhavas, and rescued Krishna, and having outlived the entire term of their painful exile in the woods, and having listened to the ancient stories about gods and Rishis recited by Markandeya, those heroes among men returned from their asylum in Kamyaka to the sacred Dwaitavana, with all their cars, and followers, and accompanied by their charioteers, their kine, and the citizens who had followed them.”
Vaisampayana said, “After defeating the leader of the Saindhavas, rescuing Krishna, surviving their difficult exile in the woods, and listening to the ancient stories of gods and sages told by Markandeya, those heroes returned from their refuge in Kamyaka to the sacred Dwaitavana, along with all their chariots, followers, charioteers, cattle, and the citizens who had joined them.”
SECTION CCCIX
(Aranya Parva)
Janamejaya said, “Having felt great affliction on account of the abduction of their wife and having rescued Krishna thereafter, what did the Pandavas next do?”
Janamejaya said, “After experiencing deep distress because of their wife being taken and rescuing Krishna afterward, what did the Pandavas do next?”
Vaisampayana said, “Having felt great affliction on account of the abduction of Krishna, king Yudhishthira of unfading glory, with his brothers, left the woods of Kamyaka and returned to the delightful and picturesque Dwaitavana abounding in trees and containing delicious fruits and roots. And the sons of Pandu with their wife Krishna began to reside there, living frugally on fruits and practising rigid vows. And while those repressers of foes, the virtuous king Yudhishthira, the son of Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of Madri, were dwelling in Dwaitavana, practising rigid vows, they underwent, for the sake of a Brahmana, great trouble, which, however, was destined to bring about their future happiness. I will tell thee all about the trouble which those foremost of Kurus underwent while living in those woods, and which in the end brought about their happiness. Do thou listen to it! Once on a time, as a deer was butting about, it chanced that the two sticks for making fire and a churning staff belonging to a Brahmana devoted to ascetic austerities, struck fast into its antlers. And, thereupon, O king, that powerful deer of exceeding fleetness with long bounds, speedily went out of the hermitage, taking those articles away. And, O foremost of Kurus, seeing those articles of his thus carried away, the Brahmana, anxious on account of his Agnihotra, quickly came before the Pandavas. And approaching without loss of time Ajatasatru seated in that forest with his brothers, the Brahmana, in great distress, spake these words, ‘As a deer was butting about, it happened, O king, that my fire-sticks and churning staff which had been placed against a large tree stuck fast to its antlers. O king, that powerful deer of exceeding fleetness hath speedily gone out of the hermitage with long bounds, taking those articles away. Tracking that powerful deer, O king, by its foot-prints, do ye, ye sons of Pandu, bring back those articles of mine, so that my Agnihotra may not be stopped!’ Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned. And the son of Kunti taking up his bow sallied out with his brothers. And putting on their corselets and equipped with their bows, those bulls among men, intent upon serving the Brahmana, swiftly sallied out in the wake of the deer. And descrying the deer at no great distance, those mighty warriors discharged at it barbed arrows and javelins and darts, but the sons of Pandu could not pierce it by any means. And as they struggled to pursue and slay it, that powerful deer became suddenly invisible. And losing sight of the deer, the noble-minded sons of Pandu, fatigued and disappointed and afflicted with hunger and thirst, approached a banian tree in that deep forest, and sat down in its cool shade. And when they had sat down, Nakula stricken with sorrow and urged by impatience, addressed his eldest brother of the Kuru race, saying, ‘In our race, O king, virtue hath never been sacrificed, nor hath there been loss of wealth from insolence. And being asked, we have never said to any creature, Nay! Why then in the present case have we met with this disaster?”
Vaisampayana said, “Feeling deep sorrow over Krishna’s abduction, King Yudhishthira, renowned for his honor, along with his brothers, left the Kamyaka woods and returned to the beautiful Dwaitavana, full of trees and delicious fruits and roots. The sons of Pandu, along with their wife Krishna, settled there, living simply on fruits and following strict vows. While the virtuous King Yudhishthira, son of Kunti, Bhimasena, Arjuna, and the other sons of Pandu born of Madri were living in Dwaitavana and practicing their vows, they endured significant hardships for a Brahmana, which were ultimately meant to bring them happiness in the future. I will share with you the troubles faced by those heroic Kurus during their time in the woods, which eventually led to their happiness. So, listen closely! Once, as a deer was wandering around, it accidentally got the fire sticks and churning staff of a Brahmana devoted to asceticism stuck in its antlers. That swift deer then dashed out of the hermitage, taking those items with it. Seeing his possessions carried away, the Brahmana, worried about his Agnihotra, hurried to the Pandavas. Approaching Ajatasatru, who was with his brothers in the forest, the distressed Brahmana said, ‘While the deer was wandering around, my fire sticks and churning staff got stuck in its antlers. That speedy deer has quickly escaped with them. Please, mighty sons of Pandu, track its footprints and bring back my belongings so my Agnihotra isn’t disrupted!’ Hearing the Brahmana’s words, Yudhishthira became very troubled. The son of Kunti grabbed his bow and went out with his brothers. Donning their armor and readying their bows, these brave men, eager to help the Brahmana, swiftly set out after the deer. Spotting the deer not too far away, the strong warriors shot barbed arrows, javelins, and darts at it, but they couldn’t hit it. As they chased and tried to kill it, that powerful deer suddenly vanished. Losing sight of the deer, the noble sons of Pandu, tired and discouraged, with their hunger and thirst growing, found a banyan tree in the deep forest and rested in its cool shade. Once seated, Nakula, filled with sorrow and impatience, turned to his eldest brother of the Kuru lineage and said, ‘In our family, O king, virtue has never been compromised, nor has there been a loss of wealth due to pride. Whenever asked, we’ve never denied anyone. So why, in this instance, are we suffering this misfortune?’”
SECTION CCCX
Yudhishthira said, “There is no limit to calamities. Nor is it possible to ascertain either their final or efficient cause. It is the Lord of justice alone who distributeth the fruits of both virtue and vice.’ Thereupon Bhima said, ‘Surely, this calamity hath befallen us, because I did not slay the Pratikamin on the very spot, when he dragged Krishna as a slave into the assembly. And Arjuna said, ‘Surely, this calamity hath befallen us because I resented not those biting words piercing the very bones, uttered by the Suta’s son!’ And Sahadeva said, ‘Surely, O Bharata, this calamity hath befallen us because I did not slay Sakuni when he defeated thee at dice!’”
Yudhishthira said, “There’s no end to the disasters we face. It’s impossible to determine their ultimate cause or purpose. Only the Lord of justice decides the outcomes of both good and bad actions.” Then Bhima said, “This disaster has come upon us because I didn’t kill the Pratikamin right there when he brought Krishna in as a captive during the assembly. And Arjuna said, “This disaster has come upon us because I didn’t react to those cutting words that struck deep, spoken by the Suta’s son!” And Sahadeva said, “Truly, O Bharata, this disaster has come upon us because I didn’t kill Sakuni when he beat you in the game of dice!”
Vaisampayana continued, “Then king Yudhishthira addressed Nakula saying, ‘Do thou, O son of Madri, climb this tree and look around the ten points of the horizon. Do thou see whether there is water near us or such trees as grow on watery grounds! O child, these thy brothers are all fatigued and thirsty.’ Thereupon saying, ‘So be it,’ Nakula speedily climbed up a tree, and having looked around, said unto his eldest brother, ‘O king, I see many a tree that groweth by the water-side, and I hear also the cries of cranes. Therefore, without doubt, water must be somewhere here.’ Hearing these words, Kunti’s son Yudhishthira, firm in truth, said, ‘O amiable one, go thou and fetch water in these quivers!’ Saying, ‘So be it,’ at the command of his eldest brother Nakula quickly proceeded towards the place where there was water and soon came upon it. And beholding a crystal lake inhabited by cranes he desired to drink of it, when he heard these words from the sky, ‘O child, do not commit this rash act! This lake hath already been in my possession. Do thou, O son of Madri, first answer my questions and then drink of this water and take away (as much as thou requirest). Nakula, however, who was exceedingly thirsty, disregarding these words, drank of the cool water, and having drunk of it, dropped down dead. And, O represser of foes, seeing Nakula’s delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic brother of Nakula, ‘O Sahadeva, it is long since our brother, he who was born immediately before thee, hath gone from hence! Do thou, therefore, go and bring back thy uterine brother, together with water.’ At this, Sahadeva, saying, ‘So be it,’ set out in that direction; and coming to the spot, beheld his brother lying dead on the ground. And afflicted at the death of his brother, and suffering severely from thirst, he advanced towards the water, when these words were heard by him, ‘O child, do not commit this rash act! This lake hath already been in my possession. First answer my question, and then drink of the water and take away as much as thou mayst require.’ Sahadeva, however, who was extremely thirsty, disregarding these words, drank of the water, and having drunk of it, dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya, ‘It is long since, O Vibhatsu, that thy two brothers have gone, O represser of foes! Blessed be thou! Do thou bring them back, together with water. Thou art, O child, the refuge of us all when plunged in distress!’ Thus addressed, the intelligent Gudakesa, taking his bow and arrows and also his naked sword, set out tor that lake of waters. And reaching that spot, he whose car was drawn by white steeds beheld those tigers among men, his two younger brothers who had come to fetch water, lying dead there. And seeing them as if asleep, that lion among men, exceedingly aggrieved, raised his bow and began to look around that wood. But he found none in that mighty forest. And, being fatigued, he who was capable of drawing the bow by his left hand as well, rushed in the direction of the water. And as he was rushing (towards the water), he heard these words from the sky, ‘Why dost thou approach this water? Thou shalt not be able to drink of it by force. If thou, O Kaunteya, can answer the question I will put to thee, then only shalt thou drink of the water and take away as much as thou requirest, O Bharata!’ Thus forbidden, the son of Pritha said, ‘Do thou forbid me by appearing before me! And when thou shalt be sorely pierced with my arrows, thou wilt not then again speak in this way!’ Having said this, Partha covered all sides with arrows inspired by mantras. And he also displayed his skill in shooting at an invisible mark by sound alone. And, O bull of the Bharata race, sorely afflicted with thirst, he discharged barbed darts and javelins and iron arrows, and showered on the sky innumerable shafts incapable of being baffled. Thereupon, the invisible Yaksha said, ‘What need of all this trouble, O son of Pritha? Do thou drink only after answering my questions! If thou drink, however, without answering my questions, thou shalt die immediately after.’ Thus addressed, Pritha’s son Dhananjaya capable of drawing the bow with his left hand as well, disregarding those words, drank of the water, and immediately after dropped down dead. And (seeing Dhananjaya’s delay) Kunti’s son Yudhishthira addressed Bhimasena, saying, ‘O represser of foes, it is a long while that Nakula and Sahadeva and Vibhatsu have gone to fetch water, and they have not come yet, O Bharata! Good betide thee! Do thou bring them back, together with water!’ Thereupon saying, ‘So be it,’ Bhimasena set out for that place where those tigers among men, his brothers, lay dead. And beholding them, Bhima afflicted though he was with thirst, was exceedingly distressed. And that mighty armed hero thought all that to have been the act of some Yaksha or Rakshasa. And Pritha’s son Vrikodara thought, ‘I shall surely have to fight today. Let me, therefore, first appease my thirst.’ Then that bull of the Bharata race rushed forward with the intention of drinking. Thereupon the Yaksha said, ‘O child, do not commit this rash act! This lake hath already been in my possession. Do thou first answer my questions, and then drink and take away as much water as thou requirest!’”
Vaisampayana continued, “Then King Yudhishthira turned to Nakula and said, ‘Hey, son of Madri, climb this tree and check out the ten points of the horizon. See if there’s any water nearby or trees that grow in wet areas! O kid, your brothers are all tired and thirsty.’ Nakula replied, ‘Sure,’ and quickly climbed the tree. After looking around, he told his eldest brother, ‘O king, I see many trees that grow by the water, and I hear cranes calling. So, there must be water close by.’ Hearing this, Yudhishthira, firmly committed to the truth, said, ‘O kind one, go and get some water in these quivers!’ Nakula agreed and set off towards the water source and soon found a crystal-clear lake inhabited by cranes. He wanted to drink from it when he heard a voice from the sky say, ‘O child, don’t act foolishly! This lake is already mine. First, answer my questions, then you can drink from this water and take whatever you need.’ However, Nakula, who was extremely thirsty, ignored this warning and drank the cool water, which caused him to drop dead. Seeing Nakula was taking too long, Yudhishthira, the son of Kunti, said to Sahadeva, Nakula's brave brother, ‘O Sahadeva, it’s been a while since our brother, who was born just before you, went over there! Go find him and bring him back with some water.’ Sahadeva, saying, ‘Sure,’ set off in that direction; when he arrived, he found his brother lying dead. Devastated by his brother's death and suffering intensely from thirst, he advanced towards the water when he heard the voice again, ‘O child, do not act foolishly! This lake is already mine. First answer my question, then drink from the water and take whatever you need.’ Sahadeva, however, extremely thirsty, disregarded this warning and drank the water, which also caused him to drop dead. Then Yudhishthira, the son of Kunti, said to Vijaya, ‘It’s been a long time since your two brothers left, O Vibhatsu! You’re our only hope in this distressful time! Go bring them back with water.’ Responding to this, the clever Gudakesa took his bow, arrows, and sword and went towards the lake. When he reached the spot, he saw his two younger brothers, who had gone to get water, lying dead there. Seeing them as if asleep, that lion among men felt immense sorrow and raised his bow, scanning the forest. But there was no one to be found in that vast forest. Tired, he, capable of drawing his bow with either hand, rushed toward the water. As he hurried, he heard from the sky, ‘Why do you approach this water? You won’t be able to drink it by force. If you, O Kaunteya, can answer my question, then only will you drink it and take what you need, O Bharata!’ Refusing to be deterred, the son of Pritha said, ‘Show yourself if you want to stop me! When you’re hit by my arrows, you won’t talk like that again!’ Having said this, Partha surrounded the area with arrows inspired by mantras. He also showcased his skill by shooting at an invisible target by sound. O bull of the Bharata lineage, suffering from thirst, he unleashed barbed darts, javelins, and iron arrows, showering countless shafts into the sky. The invisible Yaksha then spoke, ‘What’s with all this trouble, O son of Pritha? You can only drink after answering my questions! If you drink without answering, you’ll die instantly.’ Responding, Pritha’s son Dhananjaya, capable of drawing the bow with both hands, ignored the warning and drank the water, causing him to drop dead immediately. Noticing Dhananjaya’s delay, Kunti’s son Yudhishthira called out to Bhimasena, saying, ‘O represser of foes, it’s been a while since Nakula, Sahadeva, and Vibhatsu went to fetch water, and they still haven’t returned, O Bharata! Please go and bring them back with water!’ Therefore, he said, ‘Sure,’ and made his way to where his brothers lay dead. Upon seeing them, Bhima, despite his thirst, was deeply distressed. He suspected that a Yaksha or Rakshasa was responsible for this. Pritha’s son Vrikodara thought, ‘I might have to fight today. But first, let me quench my thirst.’ So, that bull of the Bharata race rushed toward the water. The Yaksha then said, ‘O child, don’t act foolishly! This lake is already mine. First, answer my questions, then drink and take whatever water you need!’”
Vaisampayana continued, “Thus addressed by that Yaksha of immeasurable energy, Bhima, without answering his questions, drank of the water. And as soon as he drank, he fell down dead on the spot. Then thinking that his brothers had left him long since, Yudhishthira waited for some time. And the king said unto himself again and again, ‘Why is it that the two sons of Madri are delaying? And why doth the wielder also of the Gandiva delay? And why doth Bhima too, endued with great strength, delay? I shall go to search for them!’ And resolved to do this, the mighty-armed Yudhishthira then rose up, his heart burning in grief. And that bull among men, the royal son of Kunti thought within himself. ‘Is this forest under some malign influence? Or, is it infested by some wicked beasts? Or, have they all fallen, in consequence of having disregarded some mighty being? Or, not finding water in the spot whither those heroes had first repaired, they have spent all this time in search through the forest? What is that reason for which those bulls among men do not come back?’ And speaking in this strain, that foremost of monarchs, the illustrious Yudhishthira, entered into that mighty forest where no human sound was heard and which was inhabited by deer and bears and birds, and which was adorned with trees that were bright and green, and which echoed with the hum of the black-bee and the notes of winged warblers. As he was proceeding along, he beheld that beautiful lake which looked as if it had been made by the celestial artificer himself. And it was adorned with flowers of a golden hue and with lotuses and Sindhuvars. And it abounded with canes and Ketakas and Karaviras and Pippalas, and fatigued with toil, Yudhishthira saw that tank and was struck with wonder.”
Vaisampayana continued, “After being addressed by that powerful Yaksha, Bhima, without responding to his questions, drank from the water. The moment he drank, he collapsed dead right there. Thinking that his brothers had abandoned him long ago, Yudhishthira waited for a while. He kept wondering, ‘Why are the two sons of Madri taking so long? And why is the wielder of the Gandiva delayed? And why is Bhima, filled with great strength, also delaying? I need to go look for them!’ Determined to do this, the strong-armed Yudhishthira stood up, his heart heavy with grief. This noble man, the royal son of Kunti, pondered within himself, ‘Is there something evil affecting this forest? Or is it filled with dangerous creatures? Or have they all fallen victim to a powerful being due to negligence? Or, not finding water at the first place those heroes went to, have they spent all this time searching the forest? What could be the reason those great men haven’t returned?’ While reflecting on this, the illustrious Yudhishthira entered that vast forest where no human sounds could be heard, only inhabited by deer, bears, and birds, adorned with bright green trees, echoing with the hum of bees and the songs of singing birds. As he moved along, he came upon a beautiful lake that seemed like it had been created by a divine artisan. It was decorated with golden flowers, lotuses, and Sindhuvars. It was filled with reeds, Ketakas, Karaviras, and Pippalas, and exhausted from his journey, Yudhishthira gazed at that tank in awe.”
SECTION CCCXI
Vaisampayana said, “Yudhishthira saw his brothers, each possessed of the glory of Indra himself, lying dead like the Regents of the world dropped from their spheres at the end of the Yuga. And beholding Arjuna lying dead, with his bow and arrows dropped on the ground, and also Bhimasena and the twins motionless and deprived of life, the king breathed a hot and long sigh, and was bathed in tears of grief. And beholding his brothers lying dead, the mighty armed son of Dharma with heart racked in anxiety, began to lament profusely, saying, ‘Thou hadst, O mighty-armed Vrikodara, vowed, saying,—I shall with mace smash the thighs of Duryodhana in battle! O enhancer of the glory of the Kurus, in thy death, O mighty-armed and high-souled one, all that hath become fruitless now! The promises of men may be ineffectual; but why have the words of the gods uttered in respect of thee been thus fruitless? O Dhananjaya, while thou wert in thy mother’s lying-in-room, the gods had said,—O Kunti, this thy son shall not be inferior to him of a thousand eyes! And in the northern Paripatra mountains, all beings had sung, saying,—The prosperity (of this race), robbed by foes will be recovered by this one without delay. No one will be able to vanquish him in battle, while there will be none whom he will not be able to vanquish. Why then hath that Jishnu endued with great strength been subject to death? Oh, why doth that Dhananjaya, relying on whom we had hitherto endured all this misery, lie on the ground blighting108 all my hopes! Why have those heroes, those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the power of the enemy,—those who themselves always slew their foes, and whom no weapons could resist! Surely, this vile heart of mine must be made of adamant, since, beholding these twins lying today on the ground it doth not split! Ye bulls among men, versed in holy writ and acquainted with the properties of time and place, and endued with ascetic merit, ye who duly performed all sacred rites, why lie ye down, without performing acts deserving of you? Alas, why lie ye insensible on the earth, with your bodies unwounded, ye unvanquished ones, and with your vows untouched?’ And beholding his brothers sweetly sleeping there as (they usually did) on mountain slopes, the high souled king, overwhelmed with grief and bathed in sweat, came to a distressful condition. And saying,—It is even so—that virtuous lord of men, immersed in an ocean of grief anxiously proceeded to ascertain the cause (of that catastrophe). And that mighty-armed and high-souled one, acquainted with the divisions of time and place, could not settle his course of action. Having thus bewailed much in this strain, the virtuous Yudhishthira, the son of Dharma or Tapu, restrained his soul and began to reflect in his mind as to who had slain those heroes. ‘There are no strokes of weapons upon these, nor is any one’s foot-print here. The being must be mighty I ween, by whom my brothers have been slain. Earnestly shall I ponder over this, or, let me first drink of the water, and then know all. It may be that the habitually crooked-minded Duryodhana hath caused this water to be secretly placed here by the king of the Gandharvas. What man of sense can trust wicked wight of evil passions with whom good and evil are alike? Or, perhaps, this may be an act of that wicked-souled one through secret messengers of his.’ And it was thus that that highly intelligent one gave way to diverse reflections. He did not believe that water to have been tainted with poison, for though dead no corpse-like pallor was on them. ‘The colour on the faces of these my brothers hath not faded!’ And it was thus that Yudhishthira thought. And the king continued, ‘Each of these foremost of men was like unto a mighty cataract. Who, therefore, save Yama himself who in due time bringeth about the end of all things, could have baffled them thus.’ And having concluded this for certain, he began to perform his ablutions in that lake. And while he descended into it, he heard these words from the sky, uttered by the Yaksha,—‘I am a crane, living on tiny fish. It is by me that thy younger brothers have been brought under the sway of the lord of departed spirits. If, thou, O prince, answer not the questions put by me, even thou shalt number the fifth corpse. Do not, O child, act rashly! This lake hath already been in my possession. Having answered my questions first, do thou, O Kunti’s son, drink and carry away (as much as thou requirest)!’ Hearing these words, Yudhishthira said, ‘Art thou the foremost of the Rudras, or of the Vasus, or of the Marutas? I ask, what god art thou? This could not have been done by a bird! Who is it that hath overthrown the four mighty mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya? Great is the feat done by thee, thou foremost of strong persons! Those whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure in mighty conflict, have been slain by thee! Therefore, exceedingly wonderful is the deed done by thee! I do not know what thy business may be, nor do I know thy purpose. Therefore, great is the curiosity and fear also that have taken possession of me? My mind is greatly agitated, and as my head also is aching, I ask thee, therefore, O worshipful one, who art thou that stayest here?’ Hearing these words the Yaksha said, ‘I am, good betide thee, a Yaksha, and not an amphibious bird. It is by me that all these brothers of thine, endued with mighty prowess, have been slain!’
Vaisampayana said, “Yudhishthira saw his brothers, each with the glory of Indra himself, lying dead like the rulers of the world who have fallen from their realms at the end of the Yuga. When he saw Arjuna lying dead, his bow and arrows scattered on the ground, along with Bhimasena and the twins motionless and lifeless, the king let out a long, hot sigh, overcome with grief. Seeing his brothers dead, the mighty son of Dharma, his heart filled with anxiety, began to mourn deeply, saying, ‘You vowed, O mighty-armed Vrikodara, to smash Duryodhana's thighs in battle! O honor of the Kurus, in your death, all of that has now come to nothing! The promises of men can falter; but why have the words of the gods spoken about you turned out to be in vain? O Dhananjaya, while you were in your mother’s womb, the gods said, 'O Kunti, this son of yours shall not be inferior to him with a thousand eyes!' In the northern Paripatra mountains, all beings sang, saying, 'This one will swiftly recover the prosperity robbed from this race by foes. No one will defeat him in battle, and no one will escape his might.' Why then has that Jishnu, endowed with great strength, succumbed to death? Oh, why does that Dhananjaya, on whom we relied to survive all this misery, lie on the ground, crushing all my hopes! Why have those heroes, those mighty sons of Kunti, Bhimasena and Dhananjaya, fallen to the enemy—those who always defeated their foes, whom no weapons could resist? Surely, my heart must be made of stone, since seeing these twins lying here today it does not break! O strong men, learned in holy scripture and well-versed in the properties of time and place, who have performed all sacred rites, why do you lie down, failing to act as is fitting? Alas, why do you lie insensible on the ground, with your bodies unwounded, you who were unconquered, and your vows intact?’ And looking at his brothers peacefully resting there on the mountain slopes as usual, the noble king, overwhelmed with grief and drenched in sweat, fell into a state of despair. And saying, ‘So it is,’ that virtuous lord of men, consumed by sorrow, anxiously sought to discover the reason for this catastrophe. And that mighty-armed and noble one, aware of the divisions of time and place, could not decide on a course of action. After lamenting deeply in this way, the virtuous Yudhishthira, the son of Dharma or Tapu, steadied himself and began to think about who had killed those heroes. ‘There are no marks of weapons on them, nor are there any footprints here. Whoever caused my brothers' deaths must be very powerful. I will think this through carefully, or perhaps I should first drink some water and then find out everything. It might be that the deviously cunning Duryodhana had a poisonous substance secretly placed here by the king of the Gandharvas. What sensible person would trust a wicked individual with whom good and evil are of no distinction? Or maybe this was an act of that treacherous soul through his secret messengers.’ And it was in this way that the highly intelligent one entertained various thoughts. He did not believe the water was poisoned, for his brothers showed no signs of death. ‘Their faces haven’t lost their color!’ And so, Yudhishthira reflected. The king continued, ‘Each of these noble men was like a powerful waterfall. Who then, except for Yama, who inevitably brings about the end of all, could have defeated them like this?’ And having come to this conclusion, he began to perform his ablutions in that lake. While he was descending into it, he heard these words from the sky, spoken by the Yaksha: ‘I am a crane, living on tiny fish. It is by me that your younger brothers have come under the control of the lord of the dead. If you, O prince, do not answer my questions, you will become the fifth corpse. Do not act rashly, O child! This lake is already mine. After you answer my questions, you, O son of Kunti, may drink and carry away as much as you need!’ Hearing these words, Yudhishthira replied, ‘Are you the foremost of the Rudras, or the Vasus, or the Marutas? I ask, what god are you? This could not have been done by a mere bird! Who could have overthrown the four great mountains: Himavat, Paripatra, Vindhya, and Malaya? Truly, what a great feat you have accomplished, you foremost among the strong! Those whom neither gods, nor Gandharvas, nor Asuras, nor Rakshasas could defeat in mighty combat have been slain by you! Therefore, your accomplishment is indeed extraordinary! I do not know what you intend, nor do I understand your purpose. Hence, I am filled with both curiosity and fear. My mind is greatly agitated, and with my head aching, I ask you, O revered one, who are you that remain here?’ Hearing these words, the Yaksha replied, ‘I am, good fortune be upon you, a Yaksha, not an amphibious bird. It is by me that all your brothers, endowed with great prowess, have been slain!’
Vaisampayana continued, ‘Hearing these accursed words couched in harsh syllabus,109 Yudhishthira, O king, approaching the Yaksha who had spoken then, stood there. And that bull among the Bharatas then beheld that Yaksha of unusual eyes and huge body tall like a palmyra-palm and looking like fire or the Sun, and irresistible and gigantic like a mountain, staying on a tree, and uttering a loud roar deep as that of the clouds. And the Yaksha said, ‘These thy brothers, O king, repeatedly forbidden by me, would forcibly take away water. It is for this that they have been slain by me! He that wisheth to live, should not, O king, drink this water! O son of Pritha, act not rashly! This lake hath already been in my possession. Do thou, O son of Kunti, first answer my questions, and then take away as much as thou likest!’ Yudhishthira said, ‘I do not, O Yaksha, covet, what is already in thy possession! O bull among male beings, virtuous persons never approve that one should applaud his own self (without boasting, I shall, therefore, answer thy questions, according to my intelligence). Do thou ask me!’ The Yaksha then said, ‘What is it that maketh the Sun rise? Who keeps him company? Who causeth him to set? And in whom is he established?’ Yudhishthira answered, ‘Brahma maketh the Sun rise: the gods keep him company: Dharma causeth him to set: and he is established in truth.‘110 The Yaksha asked, ‘By what doth one become learned? By what doth he attain what is very great? How can one have a second? And, O king, how can one acquire intelligence?’ Yudhishthira answered, ‘It is by the (study of the) Srutis that a person becometh learned; it is by ascetic austerities that one acquireth what is very great: it is by intelligence that a person acquireth a second and it is by serving the old that one becometh wise.‘111 The Yaksha asked, ‘What constituteth the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?’ Yudhishthira answered, ‘The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.’ The Yaksha asked, ‘What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?’ Yudhishthira answered, ‘Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.’ The Yaksha asked, ‘What is that which constitutes the Sama of the sacrifice? What the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?’ Yudhishthira answered, ‘Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.‘112 The Yaksha asked, ‘What is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those that bring forth?’ Yudhishthira answered, ‘That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring.113’ The Yaksha asked, ‘What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, doth not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.’ The Yaksha asked, ‘What is weightier than the earth itself? What is higher than the heavens?’ What is fleeter than the wind? And what is more numerous than grass?’ Yudhishthira answered, ‘The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.’ The Yaksha asked, ‘What is that which doth not close its eyes while asleep; What is that which doth not move after birth? What is that which is without heart? And what is that which swells with its own impetus?’ Yudhishthira answered, ‘A fish doth not close its eyes while asleep: an egg doth not move after birth: a stone is without heart: and a river swelleth with its own impetus.’ The Yaksha asked, ‘Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?’ Yudhishthira answered, ‘The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity. The Yaksha asked,—‘Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?’ Yudhishthira answered,—Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone.‘114 The Yaksha asked,—‘What is that which sojourneth alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?’ Yudhishthira answered,—‘The sun sojourneth alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.’ The Yaksha asked,—‘What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?’ Yudhishthira answered,—‘Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and good behaviour, of happiness.’ The Yaksha asked,—‘What is the soul of man? Who is that friend bestowed on man by the gods? What is man’s chief support? And what also is his chief refuge?’ Yudhishthira answered,—‘The son is a man’s soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.’ The Yaksha asked,—‘What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?’ Yudhishthira answered,—“The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.’ The Yaksha asked,—‘What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?’ Yudhishthira answered,—‘The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.’ The Yaksha asked,—‘What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?’ Yudhishthira answered,—‘Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.’ The Yaksha asked,—‘For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?’ Yudhishthira answered,—‘It is for religious merit that one giveth away to Brahmanas: it is for fame that one giveth away to mimes and dancers: it is for supporting them that one giveth away to servants: and it is for obtaining relief from fear that one giveth to kings.’ The Yaksha asked,—‘With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what doth one fail to go to heaven?’ Yudhishthira answered,—‘The world is enveloped with darkness. Darkness doth not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one faileth to go to heaven.’ The Yaksha asked,—‘For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?’ Yudhishthira answered,—‘For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that hath no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.’ The Yaksha asked,—‘What constitutes the way? What, hath been spoken of as water? What, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as thou likest!’ Yudhishthira answered,—‘They that are good constitute the way.115 Space hath been spoken of as water.116 The cow is food.117 A request is poison. And a Brahmana is regarded as the proper time of a Sraddha.118 I do not know what thou mayst think of all this, O Yaksha?’ The Yaksha asked,—‘What hath been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?’ Yudhishthira answered,—‘Staying in one’s own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.’ The Yaksha asked,—‘What, O king is said to be knowledge? What, tranquillity? What constitutes mercy? And what hath been called simplicity?’ Yudhishthira answered,—‘True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.’ The Yaksha asked,—‘What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?’ Yudhishthira answered,—‘Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.’ The Yaksha asked,—‘What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief?’ Yudhishthira answered,—‘True ignorance consists in not knowing one’s duties. Pride is a consciousness of one’s being himself an actor or sufferer in life. Idleness consists in not discharging one’s duties, and ignorance in grief.’ The Yaksha asked,—‘What hath steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?’ Yudhishthira answered,—‘Steadiness consists in one’s staying in one’s own religion, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.’ The Yaksha asked,—‘What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?’ Yudhishthira answered,—‘He is to be called learned who knoweth his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.’ The Yaksha asked,—‘What is pride, and what is hypocrisy? What is the grace of the gods, and what is wickedness?’ Yudhishthira answered,—‘Stolid ignorance is pride. The setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts, and wickedness consists in speaking ill of others.’ The Yaksha asked,—‘Virtue, profit, and desire are opposed to one another. How could things thus antagonistic to one another exist together?’ Yudhishthira answered,—‘When a wife and virtue agree with each other, then all the three thou hast mentioned may exist together.’ The Yaksha asked,—‘O bull of the Bharata race, who is he that is condemned to everlasting hell? It behoveth thee to soon answer the question that I ask!’ Yudhishthira answered,—‘He that summoneth a poor Brahmana promising to make him a gift and then tells him that he hath nothing to give, goeth to everlasting hell. He also must go to everlasting hell, who imputes falsehood to the Vedas, the scriptures, the Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also goeth to everlasting hell who though in possession of wealth, never giveth away nor enjoyeth himself from avarice, saying, he hath none.’ The Yaksha asked,—‘By what, O king, birth, behaviour, study, or learning doth a person become a Brahmana? Tell us with certitude!’ Yudhishthira answered,-’Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of Brahmanahood, without doubt, it is behaviour that constitutes it. One’s behaviour should always be well-guarded, especially by a Brahmana. He who maintaineth his conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performeth his religious duties. He even that hath studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra (if his conduct be not correct). He only who performeth the Agnihotra and hath his senses under control, is called a Brahmana!’ The Yaksha asked,—‘What doth one gain that speaketh agreeable words? What doth he gain that always acteth with judgment? What doth he gain that hath many friends? And what he, that is devoted to virtue?’—Yudhishthira answered,—‘He that speaketh agreeable words becometh agreeable to all. He that acteth with judgment obtaineth whatever he seeketh. He that hath many friends liveth happily. And he that is devoted to virtue obtaineth a happy state (in the next world).’ The Yaksha asked,—‘Who is truly happy? What is most wonderful? What is the path? And what is the news? Answer these four questions of mine and let thy dead brothers revive.’ Yudhishthira answered,—‘O amphibious creature, a man who cooketh in his own house, on the fifth or the sixth part of the day, with scanty vegetables, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this? Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about religion and duty is hid in caves: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire, the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan (with such aids); this is the news.’ The Yaksha asked,—‘Thou hast, O represser of foes, truly answered all my questions! Tell us now who is truly a man, and what man truly possesseth every kind of wealth.’ Yudhishthira answered,—‘The report of one’s good action reacheth heaven and spreadeth over the earth. As long as that report lasteth, so long is a person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.’ The Yaksha said,—‘Thou hast, O king truly answered who is a man, and what man possesseth every kind of wealth. Therefore, let one only amongst thy brothers, whom thou mayst wish, get up with life!’ Yudhishthira answered,—‘Let this one that is of darkish hue, whose eyes are red, who is tall like a large Sala tree, whose chest is broad and arms long, let this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-’This Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of you depend! Why, then, O king dost thou, wish a step-brother to get up with his life! How canst thou, forsaking Bhima whose strength is equal to that of ten thousand elephants, wish Nakula to live? People said that this Bhima was dear to thee. From what motive then dost thou wish a step-brother to revive? Forsaking Arjuna the might of whose arm is worshipped by all the sons of Pandu, why dost thou wish Nakula to revive?’ Yudhishthira said,—‘If virtue is sacrificed, he that sacrificeth it, is himself lost. So virtue also cherisheth the cherisher. Therefore taking care that virtue by being sacrificed may not sacrifice us, I never forsake virtue. Abstention from injury is the highest virtue, and is, I ween, even higher than the highest object of attainment. I endeavour to practise that virtue. Therefore, let Nakula, O Yaksha, revive! Let men know that the king is always virtuous! I will never depart from my duty. Let Nakula, therefore, revive! My father had two wives, Kunti and Madri. Let both of them have children. This is what I wish. As Kunti is to me, so also is Madri. There is no difference between them in my eye. I desire to act equally towards my mothers. Therefore, let Nakula live?’ The Yaksha said,—‘Since abstention from injury is regarded by thee as higher than both profit and pleasure, therefore, let all thy brothers live, O bull of Bharata race!”
Vaisampayana continued, ‘Hearing those cursed words spoken harshly, Yudhishthira, O king, approached the Yaksha who had said them and stood there. That noble leader among the Bharatas then saw the Yaksha, whose eyes were unusual and whose massive body towered like a palmyra tree, appearing like fire or the Sun, and formidable like a mountain, perched on a tree, letting out a loud roar that echoed like thunder. The Yaksha said, ‘Your brothers, O king, repeatedly warned by me, attempted to take water forcibly. That is why I have slain them! Anyone who wishes to live should not, O king, drink this water! O son of Pritha, do not act hastily! This lake has been under my control. First, answer my questions, O son of Kunti, and then take as much water as you like!’ Yudhishthira replied, ‘I do not, O Yaksha, covet what is already yours! O noble being, virtuous people never approve of self-praise (humbly, I will answer your questions, based on my understanding). Please ask me!’ The Yaksha then asked, ‘What causes the Sun to rise? Who accompanies him? Who makes him set? And in whom is he established?’ Yudhishthira answered, ‘Brahma makes the Sun rise; the gods accompany him; Dharma makes him set; and he is established in truth.’ The Yaksha asked, ‘What makes someone knowledgeable? What helps him attain greatness? How can someone have a second? And, O king, how can one gain intelligence?’ Yudhishthira answered, ‘It is through studying the Srutis that a person becomes knowledgeable; it is through ascetic austerities that one attains greatness; it is through intelligence that a person gains a second; and it is by serving the elders that one becomes wise.’ The Yaksha asked, ‘What defines the divinity of the Brahmanas? What is their practice like that of the pious? What is their human quality? And what is their practice like that of the impious?’ Yudhishthira replied, ‘The study of the Vedas constitutes their divinity; their asceticism represents behavior akin to that of the pious; their mortality is their human quality; and slander is their impiety.’ The Yaksha questioned, ‘What defines the divinity of the Kshatriyas? What is their practice that parallels the pious? What is their human quality? And what of their actions reflects the impious?’ Yudhishthira answered, ‘Arrows and weapons embody their divinity; performing sacrifices is akin to the pious; fear represents their human quality; and neglecting to protect is their impious action.’ The Yaksha queried, ‘What constitutes the Sama of the sacrifice? What defines the Yajus of the sacrifice? What is the refuge of a sacrifice? And what can a sacrifice not do without?’ Yudhishthira replied, ‘Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice; the Rik is the refuge of the sacrifice; and it is the Rik alone that a sacrifice cannot do without.’ The Yaksha asked, ‘What is most valuable to those who cultivate? What is most valuable to those who sow? What is most valuable to those wishing for prosperity in this world? And what is most valuable to those who give birth?’ Yudhishthira answered, ‘Rain is most valuable to those who cultivate; seed is most valuable to those who sow; and children are the most valuable to those who give birth.’ The Yaksha asked, ‘What person, enjoying all the senses, who is intelligent, esteemed by the world and liked by all beings, though breathing, offers nothing to the five—gods, guests, servants, ancestors, and himself, is yet not alive?’ The Yaksha asked further, ‘What is heavier than the earth? What is higher than the heavens? What is swifter than the wind? And what is more numerous than grass?’ Yudhishthira answered, ‘The mother is heavier than the earth; the father is higher than the heavens; the mind is swifter than the wind; and our thoughts are more numerous than grass.’ The Yaksha inquired, ‘What does not close its eyes while asleep? What does not move after birth? What is heartless? And what swells by its own force?’ Yudhishthira responded, ‘A fish does not close its eyes while asleep; an egg does not move after birth; a stone is heartless; and a river swells by its own force.’ The Yaksha asked, ‘Who is the friend of the exile? Who is the friend of the householder? Who is the friend of the sick? And who is the friend of the dying?’ Yudhishthira said, ‘The friend of the exile in a distant land is his companion; the friend of the householder is his wife; the friend of the sick is the doctor; and the friend of the dying is charity.’ The Yaksha asked, ‘Who is the guest of all beings? What is the eternal duty? What, O foremost of kings, is Amrita? And what comprises this entire Universe?’ Yudhishthira replied, ‘Agni is the guest of all beings; the milk of cows is Amrita; Homa is the eternal duty; and this Universe consists of air alone.’ The Yaksha queried further, ‘What travels alone? What is reborn after birth? What is the remedy against cold? And what is the largest field?’ Yudhishthira answered, ‘The sun travels alone; the moon is reborn; fire is the remedy against cold; and the Earth is the largest field.’ The Yaksha asked, ‘What is the highest refuge of virtue? What of fame? What of heaven? And what of happiness?’ Yudhishthira replied, ‘Generosity is the highest refuge of virtue; gifts are the height of fame; truth is the measure of heaven; and good behavior is the definition of happiness.’ The Yaksha inquired, ‘What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what is his chief refuge?’ Yudhishthira stated, ‘The son is a man’s soul; the wife is the friend given by the gods; the clouds are his primary support; and gifts are his chief refuge.’ The Yaksha asked, ‘What is the best of all good things? What is the most valuable of all possessions? What is the best of all gains? And what is the best form of happiness?’ Yudhishthira answered, ‘Skill is the best of all good things; knowledge is the greatest possession; health is the best of all gains; and contentment is the best form of happiness.’ The Yaksha inquired, ‘What is the highest duty in the world? What virtue always yields results? What, if controlled, leads to no regrets? And with whom can alliances never break?’ Yudhishthira replied, ‘The highest duty is to refrain from harm; the rites dictated by the Three Vedas always bear fruit; a controlled mind leads to no regrets; and alliances with good people never break.’ The Yaksha asked, ‘What, if abandoned, makes one likable? What, if abandoned, leads to no regrets? What, if abandoned, brings wealth? And what, if abandoned, brings happiness?’ Yudhishthira replied, ‘Abandoning pride makes one likable; renouncing anger leads to no regrets; letting go of desire brings wealth; and discarding greed leads to happiness.’ The Yaksha asked, ‘What does one give to Brahmanas? What to entertainers and dancers? What to servants? And what to a king?’ Yudhishthira stated, ‘One gives to Brahmanas for spiritual merit; to entertainers and dancers for honor; to servants for support; and to kings for protection against fear.’ The Yaksha questioned, ‘What envelops the world? What makes something unable to reveal itself? Why are friends forsaken? And why does one fail to reach heaven?’ Yudhishthira answered, ‘The world is enveloped in darkness. Darkness prevents things from appearing. Greed causes friends to be forsaken. And worldly attachment leads to missing out on heaven.’ The Yaksha asked, ‘By what can one be considered dead? By what can a kingdom be seen as dead? By what can a Sraddha be regarded as dead? And by what can a sacrifice be viewed as dead?’ Yudhishthira responded, ‘Lack of wealth can mean a man is dead. A kingdom is dead without a king. A Sraddha performed with an unlearned priest is dead. And a sacrifice in which there are no gifts to Brahmanas is dead.’ The Yaksha continued, ‘What constitutes the path? What is spoken of as water? What as food? And what as poison? Tell us the proper time for a Sraddha, and then drink and take what you like!’ Yudhishthira replied, ‘The good constitute the path. Space is described as water. The cow is food. A plea is poison. And a Brahmana is regarded as the proper time for a Sraddha. I do not know what you think of all this, O Yaksha?’ The Yaksha asked, ‘What is the sign of asceticism? What is true restraint? What is forgiveness? And what is shame?’ Yudhishthira answered, ‘Staying true to one’s religion is asceticism; controlling the mind is the truest restraint; forgiveness means enduring enmity; and shame is avoiding all unworthy actions.’ The Yaksha continued, ‘What is knowledge, O king? What is tranquility? What constitutes mercy? And what has been referred to as simplicity?’ Yudhishthira replied, ‘True knowledge is the understanding of Divinity. True tranquility is a calm heart. Mercy is wishing happiness for all. And simplicity means having an even heart.’ The Yaksha asked, ‘What is the invincible enemy? What is the incurable disease for man? What kind of person is seen as honest and who as dishonest?’ Yudhishthira answered, ‘Anger is an invincible enemy. Greed is an incurable disease. An honest person seeks the well-being of all creatures, while a dishonest person is unmerciful.’ The Yaksha asked, ‘What is ignorance? What is pride? What is idleness? And what is grief?’ Yudhishthira replied, ‘True ignorance is not knowing one’s duties. Pride is the belief that one is the actor or sufferer in life. Idleness is failing to fulfill one’s responsibilities, and ignorance leads to grief.’ The Yaksha asked, ‘What is steadiness according to the Rishis? What is patience? What constitutes a true cleansing? And what is charity?’ Yudhishthira answered, ‘Steadiness means remaining true to one’s own religion, and true patience is mastering the senses. Genuine cleansing is about purifying the mind of impurities, and charity means protecting all living beings.’ The Yaksha asked, ‘Who should be considered knowledgeable, and who is an atheist? Who is ignorantly foolish? What is desire and what are its sources? And what is envy?’ Yudhishthira replied, ‘A knowledgeable person understands their duties. An atheist is one who is ignorant, and ignorance is being an atheist. Desire arises from possessions, and envy is the sorrow of the heart.’ The Yaksha asked, ‘What is pride, and what is hypocrisy? What is the grace of the gods, and what is wickedness?’ Yudhishthira answered, ‘Stolid ignorance is pride. Setting up a false religious standard is hypocrisy. The grace of the gods is the result of our generosity, and wickedness lies in maligning others.’ The Yaksha asked, ‘Virtue, profit, and desire are at odds. How can such opposing forces coexist?’ Yudhishthira replied, ‘When a wife and virtue exist harmoniously, then all three can coexist.’ The Yaksha asked, ‘O noble Bharata, who is condemned to eternal hell? Please answer my question quickly!’ Yudhishthira replied, ‘He who invites a poor Brahmana promising a gift and then claims to have nothing to offer is condemned to eternal hell. He also descends to eternal hell who falsely accuses the Vedas, the scriptures, the Brahmanas, the gods, and the rituals for ancestors. Likewise, he who hoards wealth without sharing or enjoying it, claiming he has none, faces eternal hell.’ The Yaksha asked, ‘By what, O king, birth, conduct, education, or learning does one become a Brahmana? Tell us for sure!’ Yudhishthira responded, ‘Listen, O Yaksha! It is not birth, education, or knowledge that defines a Brahmana—behavior does. One’s conduct should always be well-guarded, especially by a Brahmana. He who maintains good conduct remains unblemished. Professors and students, in fact, all those who study the scriptures, if caught in wicked habits, are merely uneducated wretches. Only he who fulfills his religious duties is considered knowledgeable. Even one who has studied all four Vedas can still be seen as a wretched soul, hardly distinguishable from a Sudra if his conduct is lacking. Only he who performs the Agnihotra and controls his senses is called a Brahmana!’ The Yaksha asked, ‘What does one gain by speaking kindly? What does he achieve who acts wisely? What does he earn who has many friends? And what of the one devoted to virtue?’ Yudhishthira replied, ‘He who speaks kindly becomes likable to all. He who acts wisely gains whatever he seeks. He with many friends lives joyfully, and he who is devoted to virtue attains happiness in the next life.’ The Yaksha asked, ‘Who is truly happy? What is the greatest wonder? What is the path? And what is the news? Answer these four questions and your dead brothers will be revived.’ Yudhishthira answered, ‘O creature of the water, a man who cooks at home, even with minimal vegetables, but who is free of debt and does not stray, is truly happy. Day after day, countless creatures depart for Yama's realm, yet those left believe themselves to be immortal. What could be more astonishing than this? Arguments yield no clear conclusions, the Srutis differ; not even one Rishi’s views can universally be accepted; the truth about religion and duty is concealed in caves: therefore, the way followed by the great is this path. This world, full of ignorance, resembles a cooking pot. The sun is fire, and the days and nights fuel it. The months and seasons are like a wooden ladle. Time is the cook roasting all beings in that pot (using such ingredients); that is the news.’ The Yaksha said, ‘You, O slayer of foes, have answered all my questions! Now tell us who is truly a man, and who holds all kinds of wealth.’ Yudhishthira replied, ‘The report of one’s good deeds reaches heaven and spreads across the earth. As long as that report remains, a person who views the pleasant and unpleasant, good and bad, past and future alike, possesses every kind of wealth.’ The Yaksha said, ‘You have accurately identified who is a man and who possesses every kind of wealth. Therefore, let one of your brothers, whomever you wish, arise with life!’ Yudhishthira replied, ‘Let this one with a dark complexion, red eyes, tall as a great Sala tree, broad-chested and long-armed, let this Nakula, O Yaksha, rise with life!’ The Yaksha responded, ‘This Bhimasena is dear to you, and Arjuna is also someone all of you depend on! Why, then, O king, do you wish for a step-brother to come back to life? How can you forsake Bhima, whose strength is equal to that of ten thousand elephants, and wish for Nakula to live? People say that Bhima is dear to you. For what reason then do you want a step-brother to be revived? Forsaking Arjuna, the might of whose arms is revered by all the sons of Pandu, why do you want Nakula to return?’ Yudhishthira said, ‘If virtue is sacrificed, then whoever does so is also lost. Virtue supports those who uphold it. Therefore, to ensure that virtue is not sacrificed by my actions, I will never forsake it. Abstaining from harm is the highest virtue, and is, I believe, even greater than the highest objectives. I strive to practice that virtue. Thus, let Nakula, O Yaksha, come back to life! Let it be known that the king is always virtuous! I will never stray from my duty. Let Nakula, therefore, come back to life! My father had two wives, Kunti and Madri. Let both have children. This is my wish. To me, Kunti is equal to Madri. There is no difference between them in my eyes. I wish to be fair to my mothers. Therefore, let Nakula live!’ The Yaksha said, ‘Since abstaining from harm is regarded by you as superior to both gain and joy, let all your brothers live, O noble Bharata!’
SECTION CCCXII
Vaisampayana continued,—“Then agreeable to the words of the Yaksha the Pandavas rose up; and in a moment their hunger and thirst left them. Thereupon Yudhishthira said, ‘I ask thee that art incapable of being vanquished and that standest on one leg in the tank, what god art thou, for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus, or of the Rudras, or of the chief of the Maruts? Or art thou the lord himself of the celestials, wielder of the thunder-bolt! Each of these my brothers is capable of fighting as hundred thousand warriors, and I see not the warrior that can slay them all! I see also that their senses have refreshed, as if they have sweetly awaked from slumber. Art thou a friend of ours, or even our father himself? At this the Yaksha replied,-’O child, I am even thy father, the Lord of justice, possessed of great prowess! Know, bull of the Bharata race, that I came hither desirous of beholding thee! Fame, truth, self-restraint, purity, candour, modesty, steadiness, charity, austerities and Brahmacharya, these are my body! And abstention from injury, impartiality, peace, penances, sanctity, and freedom from malice are the doors (through which I am accessible). Thou art always dear to me! By good luck thou art devoted to the five;119 and by good luck also thou hast conquered the six.120 Of the six, two appear in the first part of life; two in the middle part thereof; and the remaining two at the end, in order to make men repair to the next world. I am, good betide thee, the lord of justice! I came hither to test thy merit. I am well-pleased to witness thy harmlessness; and, O sinless one, I will confer boons on thee. Do thou, O foremost of kings, ask of me boons. I shall surely confer them, O sinless one! Those that revere me, never come by distress!’ Yudhishthira said,—‘A deer was carrying away the Brahmana’s fire-sticks. Therefore, the first boon that I shall ask, is, may that Brahmana’s adorations to Agni be not interrupted!’ The Yaksha said,—‘O Kunti’s son endued with splendour, it was I who for examining thee, was carrying away, in the guise of a deer, that Brahmana’s fire-sticks!”
Vaisampayana continued, “Then, in response to the Yaksha’s words, the Pandavas got up, and instantly their hunger and thirst disappeared. Yudhishthira then asked, ‘I want to know, you who can’t be defeated and who stand on one leg in the tank, what god are you? I can’t see you as a Yaksha! Are you the greatest of the Vasus, or the Rudras, or the chief of the Maruts? Or are you the lord of the celestials, the one who wields the thunderbolt? Each of my brothers is strong enough to fight a hundred thousand warriors, and I don’t see anyone who can defeat them all! I also notice that their senses are revived, as if they have sweetly awakened from sleep. Are you a friend of ours, or are you even our father himself?’ The Yaksha replied, ‘O child, I am indeed your father, the Lord of Justice, possessing great power! Know, bull of the Bharata lineage, that I came here wanting to see you! Fame, truth, self-restraint, purity, honesty, modesty, steadiness, charity, austerity, and celibacy are my essence! And non-injury, fairness, peace, penance, holiness, and freedom from malice are the gateways through which I can be accessed. You are always dear to me! By good fortune, you are devoted to the five;119 and by good fortune, you have also conquered the six.120 Of the six, two appear in the early part of life; two in the middle; and the last two at the end, to guide people to the next world. I am, may good fortune favor you, the lord of justice! I came here to test your worth. I am pleased to witness your harmlessness; and, O sinless one, I will grant you boons. So, O foremost of kings, ask me for boons. I will surely grant them, O sinless one! Those who honor me never face distress!’ Yudhishthira said, ‘A deer was stealing the Brahmana’s fire-sticks. Therefore, the first boon I will ask for is that the Brahmana’s offerings to Agni are not interrupted!’ The Yaksha replied, ‘O Kunti’s son endowed with radiance, it was I, in the form of a deer, who was carrying away that Brahmana’s fire-sticks to test you!’”
Vaisampayana continued,—“Thereupon that worshipful one said,—‘I give thee this boon! Good betide thee! O thou that are like unto an immortal, ask thou a fresh boon! Yudhishthira said,—‘We have spent these twelve years in the forest; and the thirteenth year is come. May no one recognise us, as we spend this year somewhere.’
Vaisampayana continued, “Then that honorable one said, ‘I grant you this wish! Good fortune to you! O you who are like an immortal, ask for another wish!’ Yudhishthira replied, ‘We have spent these twelve years in the forest, and now the thirteenth year has arrived. Please ensure that no one recognizes us while we spend this year somewhere.’”
Vaisampayana continued,-’Thereat that worshipful one replied,—‘I give this boon unto thee!’ And then reassuring Kunti’s son having truth for prowess, he also said, ‘Even if, O Bharata, ye range this (entire) earth in your proper forms none in the three worlds shall recognise you. Ye perpetuators of the Kuru race, through my grace, ye will spend this thirteenth year, secretly and unrecognised, in Virata’s kingdom! And every one of you will be able at will to assume any form he likes! Do ye now present the Brahmana with his fire-sticks. It was only to test you that I carried them away in the form of a deer! O amiable Yudhishthira, do thou ask for another boon that thou mayst like! I will confer it on thee. O foremost of men, I have not yet been satisfied by granting boons to thee! Do thou my son, accept a third boon that is great and incomparable! Thou, O king, art born of me, and Vidura of portion or mine!” Thereat Yudhishthira said,—‘It is enough that I have beheld thee with my senses, eternal God of gods as thou art! O father, whatever boon thou wilt confer on me I shall surely accept gladly! May I, O lord, always conquer covetousness and folly and anger, and may my mind be ever devoted to charity, truth, and ascetic austerities! The Lord of justice said,—‘Even by nature, O Pandava, hast thou been endued with these qualities, for thou art the Lord of justice himself! Do thou again attain what thou asked for!”
Vaisampayana continued, “Then that revered one replied, ‘I grant you this wish!’ And after assuring Kunti’s son, who possesses truth as his strength, he added, ‘Even if, O Bharata, you roam this entire earth in your true forms, no one in the three worlds will recognize you. You, the continuers of the Kuru lineage, will, by my grace, spend this thirteenth year secretly and unrecognized in Virata’s kingdom! Each of you will be able to take on any form you wish at will! Now, bring the Brahmana his fire-sticks. I only took them away in the form of a deer to test you! O kind Yudhishthira, ask for another boon that you desire! I will grant it to you. O greatest of men, I have not yet been satisfied by granting you boons! Accept a third boon that is great and unmatched! You, O king, are my offspring, and Vidura is part of me!” Then Yudhishthira said, “It is enough for me that I have seen you with my senses, eternal God of gods as you are! O father, whatever boon you bestow upon me, I will gladly accept! May I, O lord, always overcome greed, ignorance, and anger, and may my mind be devoted to charity, truth, and ascetic discipline!” The Lord of justice replied, “By nature, O Pandava, you have been endowed with these qualities, for you are the embodiment of justice! You shall attain what you sought!”
Vaisampayana continued,—“Having said these words, the worshipful Lord of justice, who is the object of contemplation of all the worlds, vanished therefrom; and the high-souled Pandavas after they had slept sweetly were united with one another. And their fatigue dispelled, those heroes returned to the hermitage, and gave back that Brahmana his firesticks. That man who pursueth this illustrious and fame-enhancing story of the revival (of the Pandavas) and the meeting of father and son (Dharma and Yudhishthira), obtaineth perfect tranquillity of mind, and sons and grandsons, and also a life extending over a hundred years! And the mind of that man that layeth this story to heart, never delighteth in unrighteousness, or in disunion among friends, or misappropriation of other person’s property, or staining other people’s wives, or in foul thoughts!
Vaisampayana continued, “After saying these words, the revered Lord of justice, who is the focus of everyone’s thoughts, disappeared; and the noble Pandavas, after a restful sleep, came together. Once their fatigue was gone, those heroes returned to the hermitage and returned the Brahmana his firesticks. Anyone who follows this remarkable and reputation-enhancing story of the revival of the Pandavas and the reunion of father and son (Dharma and Yudhishthira) will achieve perfect peace of mind, along with sons and grandsons, and a life lasting a hundred years! The mind of anyone who truly embraces this story will never take pleasure in wrongdoing, division among friends, stealing someone else’s property, dishonoring others’ wives, or harboring negative thoughts!”
SECTION CCCXIII
Vaisampayana continued,—“Commanded by the Lord of justice to thus spend in disguise the thirteenth year of non-discovery, the high-souled Pandavas, observant of vows and having truth for prowess, sat before those learned and vow-observing ascetics that from regard were dwelling with them in their exile in the forest. And with joined hands they said these words, with the intention of obtaining permission to spend the thirteenth year in the manner indicated. And they said, ‘Ye know well that the sons of Dhritarashtra have by deceit deprived us of our kingdom, and have also done us many other wrongs! We have passed twelve years in the forest in great affliction. The thirteenth year only, which we are to spend unrecognised, yet remaineth. It behoveth you to permit us now to spend this year in concealment! Those rancorous enemies of ours Suyodhana, the wicked-minded Kama, and Suvala’s son should they discover us, would do mighty wrong to the citizens and our friends! Shall we all with the Brahmanas, be again established in our own kingdom? Having said this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed with grief and with accents choked in tears, swooned away. Thereupon the Brahmanas, together with his brothers began to cheer him up. Then Dhaumya spake unto the king these words fraught with mighty meaning,—‘O king, thou art learned and capable of bearing privations, art firm in promise, and of subdued sense! Men of such stamp are not overwhelmed by any calamity whatever. Even the high-souled gods themselves have wandered over various places in disguise, for the purpose of overcoming foes. Indra for the purpose of overcoming his toes, dwelt in disguise in the asylum of Giriprastha, in Nishadha and thus attained his end. Before taking his birth in the womb of Aditi, Vishnu for the purpose of destroying the Daityas passed a long time unrecognised, assuming the form of the Haya-griba (Horse-necked). Then how disguising himself in the form of a dwarf, he by his prowess deprived Vali of his kingdom, hath been heard by thee! And thou hast also heard how Hutasana entering into water and remaining in concealment, achieved the purpose of the gods. And O thou versed in duty, thou hast heard how Hari with the view of overcoming his foes, entered into Sakra’s thunder-bolt, and lay concealed there. And, O sinless one, thou hast heard of the office the regenerate Rishi Aurva at one time performed for the gods, remaining concealed in his mother’s womb. And O child, living in concealment in every part of the earth, Vivaswat, endued with excellent energy, at last entirely burnt up all his foes. And living disguised in the abode of Dasaratha, Vishnu of dreadful deeds slew the Ten-necked one in battle.’ Thus remaining in disguise in various places, high-souled persons have before this conquered their enemies in battle. Thus cheered by these words of Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also that acquired from the scriptures regained his composure. Then that foremost of strong persons, the mighty-armed Bhimasena endued with great strength encouraging the king greatly, spake these words, ‘Looking up to thy face (for permission), the wielder of the Gandiva, acting according to his sense of duty hath not yet, O king, shown any rashness! And although fully able to destroy the foe, Nakula and Sahadeva of dreadful prowess have been ever prevented by me! Never shall we swerve from that in which thou wilt engage us! Do thou tell us what is to be done! We shall speedily conquer our enemies! When Bhimasena had said this, the Brahmanas uttered benedictions on the Bharatas, and then obtaining their permission, went to their respective quarters. And all those foremost of Yatis and Munis versed in the Vedas, exceedingly desirous of again beholding the Pandavas, went back to their homes. And accompanied by Dhaumya, these heroes, the five learned Pandavas equipped in vows set out with Krishna. And each versed in a separate science, and all proficient in mantras and cognisant of when peace was to be concluded and when war was to be waged those tigers among men, about to enter upon a life of non-recognition, the next day proceeded for a Krose and then sat themselves down with the view of taking counsel of each other.
Vaisampayana continued, “Following the command of the Lord of justice to spend the thirteenth year in disguise without being discovered, the noble Pandavas, firm in their vows and empowered by truth, sat in front of the wise and disciplined ascetics who were with them during their exile in the forest out of respect. With their hands joined together, they expressed their wish to spend the thirteenth year as instructed, saying, ‘You all know that the sons of Dhritarashtra have deceitfully stripped us of our kingdom and have wronged us in many ways! We have endured twelve years in the forest, suffering greatly. Only the thirteenth year remains, which we must spend unrecognized. We ask for your permission to live in hiding during this year! Our spiteful enemies—Suyodhana, the wicked Kama, and Suvala's son—if they find us, will definitely harm our subjects and our friends! Will we, along with the Brahmanas, be restored to our kingdom?’ After saying this, the pure-hearted king Yudhishthira, son of Dharma, overwhelmed with sorrow, fainted. The Brahmanas and his brothers quickly tried to revive him. Then Dhaumya spoke to the king with deep significance, saying, ‘O king, you are knowledgeable, capable of enduring hardships, strong in your promises, and self-controlled! Such individuals are not defeated by any disaster. Even the noble gods have lived in disguise in various places to overcome their enemies. For instance, to conquer his foes, Indra lived in disguise in the hermitage of Giriprastha, in Nishadha, and achieved his goal. Before he was born to Aditi, Vishnu spent a long time unrecognized, assuming the form of Haya-griba (the Horse-necked) to defeat the Daityas. You have also heard how disguising himself as a dwarf, he used his power to take Vali's kingdom! You heard how Hutasana submerged in water for concealment accomplished the gods' objectives. And, O one devoted to duty, you know how Hari, to outwit his adversaries, took refuge in Sakra’s thunderbolt and hid there. O sinless one, you have learned about Rishi Aurva, who remained concealed in his mother's womb while fulfilling a task for the gods. O child, while living hidden all over the earth, Vivaswat, imbued with unparalleled energy, ultimately burned all his enemies. Disguised in the palace of Dasaratha, Vishnu of fearsome deeds vanquished the Ten-necked demon in battle.’ Thus, many noble souls have previously conquered their foes through disguise. Encouraged by Dhaumya's words, the virtuous Yudhishthira, relying on his wisdom and that from the scriptures, regained his composure. Then the mighty Bhimasena, strong and encouraging the king, said, ‘Looking to you for permission, the wielder of the Gandiva has not yet acted recklessly, O king! Although fully capable of destroying our foes, Nakula and Sahadeva's great strength has been held back by me! We will never stray from whatever path you lead us on! Please tell us what to do! We will swiftly conquer our enemies!’ After Bhimasena spoke, the Brahmanas blessed the Bharatas, obtained permission, and returned to their homes. The foremost Yatis and Munis, knowledgeable in the Vedas and eager to see the Pandavas again, also went back. Accompanied by Dhaumya, the five learned Pandavas, committed to their vows, set out with Krishna. Each skilled in a different science, adept in mantras, and knowing when peace should be made and when war should be fought, these tigers among men, preparing for a life of concealment, journeyed a Krose the next day and then gathered to discuss their plans.
The End of Vana Parva
The End of Vana Parva
FOOTNOTES
1 (return)
[ This seems to be the
obvious. There is a different reading however. For Drie—cyate-seen,
some texts have Sasyate—applauded. Nilakantha imagines that the
meaning is “As distribution (of food) amongst the various classes of
beings like the gods, the Pitris, &c., is applauded &c., &c”.]
1 (return)
[ This seems to be obvious. However, there's another interpretation. For Drie—cyate-seen, some texts mention Sasyate—applauded. Nilakantha suggests that the meaning is “As the distribution (of food) among the different classes of beings like the gods, the Pitris, etc., is applauded, etc., etc.”]
2 (return)
[ A form of sacrifice which
consists in pouring oblations of clarified butter with prayers into a
blazing fire. It is obligatory on Brahmanas and Kshatriyas, except those
that accept certain vows of great austerity.]
2 (return)
[ A type of offering that involves pouring clarified butter with prayers into a burning fire. It's a requirement for Brahmanas and Kshatriyas, except for those who take specific vows of intense austerity.]
3 (return)
[ The Viswedeva sacrifice is
the offer of food to all creatures of the earth (by scattering a
portion).]
3 (return)
[ The Viswedeva sacrifice is the act of offering food to all living beings on earth by sharing a portion.]
4 (return)
[ A gift. It may be of
various kinds. The fees paid to Brahmanas assisting at sacrifices and
religious rites, such as offering oblations to the dead, are Dakshinas, as
also gifts to Brahmanas on other occasions particularly when they are fed,
it bring to this day the custom never to feed a Brahmana without paying
him a pecuniary fee. There can be no sacrifice, no religious rite, without
Dakshina.]
4 (return)
[ A gift. It can be of various types. The payments made to Brahmin priests helping with sacrifices and religious ceremonies, like offering prayers for the deceased, are called Dakshinas. This also includes gifts to Brahmins on other occasions, especially when they are provided a meal. To this day, it's customary never to serve a Brahmin without giving him a monetary fee. There can be no sacrifice or religious ceremony without Dakshina.]
5 (return)
[ Reference to self, i.e.
without the motive of bettering one’s own self, or without any motive at
all. (This contains the germ of the doctrine preached more elaborately in
the Bhagavad gita).]
5 (return)
[ Reference to self, meaning without the intention of improving oneself or without any intention at all. (This holds the essence of the teachings discussed in more detail in the Bhagavad Gita).]
6 (return)
[ This Yoga consists, in
their case, of a combination of attributes by negation of the contrary
ones, i.e. by renunciation of motives in all they do.]
6 (return)
[ This Yoga involves, for them, a mix of traits achieved by rejecting the opposing ones, meaning by letting go of the motivations behind all their actions.]
7 (return)
[ A form of Yoga that is said
to consist in the mingling of some of the air supposed to exist in every
animal body. These airs are five: Prana, Apana, Samana, Udana, and Vyana.]
7 (return)
[ A type of Yoga that is believed to involve the blending of certain airs thought to be present in every animal body. There are five of these airs: Prana, Apana, Samana, Udana, and Vyana.]
8 (return)
[ The 8 Vasus, the 11 Rudras,
the 12 Adityas, Prajapati, and Vashatkara.]
8 (return)
[ The 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara.]
10 (return)
[ Celestial flowers of much
fragrance.]
10 (return)
[ Heavenly flowers with a lovely scent.]
11 (return)
[ The ascetic properties
are Anima, Laghima, etc.]
11 (return)
[ The qualities of asceticism are Anima, Laghima, and others.]
12 (return)
[ The bow of Vishnu, as
that of Siva is called Pinaka.]
12 (return)
[The bow of Vishnu, which is also known as Pinaka, just like that of Shiva.]
13 (return)
[ The words of the text are
Adhana, Pashubandha, Ishti Mantra, Yajana and Tapa-kriya.]
13 (return)
[ The words of the text are Adhana, Pashubandha, Ishti Mantra, Yajana, and Tapa-kriya.]
14 (return)
[ Dhritarashtra being blind
is described as Pragnachakshu, i.e. having knowledge for his eye. It may
also mean. “Of the prophetic eye.”]
14 (return)
[Dhritarashtra, who is blind, is referred to as Pragnachakshu, meaning he has knowledge as his vision. It could also imply “having a prophetic eye.”]
15 (return)
[ The great preceptor of
the Asuras, viz., Sukra, possessing the highest intelligence as evidenced
by his various works on all manner of subjects particularly, the
Sukra-niti.]
15 (return)
[ The esteemed teacher of the Asuras, Sukra, known for his exceptional intelligence, demonstrated through his numerous writings on a wide range of topics, especially the Sukra-niti.]
16 (return)
[ Also called Vadarika, a
hermitage on the Himalaya near the sources of the Ganges.]
16 (return)
[ Also known as Vadarika, a retreat in the Himalayas near the origins of the Ganges.]
17 (return)
[ Nilakantha explains
kshetra as including Mahabhuta, consciousness, intellect, the unmanifest
(primordial elements), the ten senses, the five objects of the senses,
viz., earth, water, &c., desire, aversion, pleasure, pain, the
combinations of elements, and chaitanya.]
17 (return)
[ Nilakantha explains that kshetra includes the great elements, consciousness, intellect, the unmanifest (primordial elements), the ten senses, the five objects of the senses, like earth, water, etc., desire, aversion, pleasure, pain, the combinations of elements, and chaitanya.]
18 (return)
[ Hari here means the
developed seed that is to expand into the vast whole of the universe.]
18 (return)
[ Hari refers to the developed seed that is meant to grow into the vastness of the universe.]
19 (return)
[ This wheel is the wheel
of Time—i.e., measured according to the solar, lunar and astral
revolutions. The importance of Ashtavakra’s reply is this: May the
meritorious deeds performed at proper times, during the revolution of this
wheel of Time protect thee.]
19 (return)
[ This wheel represents the passage of Time—specifically measured by the cycles of the sun, moon, and stars. The significance of Ashtavakra’s response is clear: May the good actions taken at the right moments, during the cycles of this wheel of Time, keep you safe.]
20 (return)
[ Thunder and lightning or
misery and death.]
20 (return)
[Thunder and lightning or sadness and death.]
22 (return)
[ The male being that is
ever conscious.]
22 (return)
[ The male being that is always aware.]
23 (return)
[ The mundane egg.]
23 (__A_TAG_PLACEHOLDER_0__)
[ The ordinary egg.]
24 (return)
[ The soul that has
renounced connection with the body.]
24 (return)
[ The soul that has given up its bond with the body.]
26 (return)
[ Ashtavakra comes to
Janaka’s sacrifice with the object of proving the unity of the Supreme
Being. Vandin avails himself of various system of Philosophy to combat his
opponent. He begins with the Buddhistic system. The form of the dialogue
is unique in literature being that of enigmas and the latent meaning is in
a queer way hid under the appearance of puerile and heterogeneous
combinations of things. Vandin opens the controversy by saying that as the
number of each of these is one, so one only intellect is the lord, leader
and guide of the senses.]
26 (return)
[ Ashtavakra arrives at Janaka’s sacrifice to demonstrate the oneness of the Supreme Being. Vandin uses various philosophical systems to challenge his opponent. He starts with the Buddhist perspective. The style of the dialogue is unique in literature, characterized by riddles, with a hidden deeper meaning cleverly disguised beneath seemingly childish and random combinations of ideas. Vandin begins the discussion by stating that since each of these is one, there is only one intellect that serves as the lord, leader, and guide of the senses.]
27 (return)
[ There is a Vedic
revelation that two birds live together on a tree as friends—one of
these eats the fruits and the other looks at the former. From this it is
manifest that two are the lords, leaders, and guides of the senses. That
there is a second faculty besides the intellect is also proved by the fact
that in sleep when the intellect is inactive that faculty continues in
action, for if it were not so we could not remember having slept, nor
connect the state after awaking with that preceding sleep. Accordingly by
citing the number two Ashtavakra assets that besides intellect there is
another faculty—consciousness that these two are jointly the lords,
leaders and guides of the senses and that they act together as Indra and
Agni, etc.]
27 (return)
[ There's a Vedic revelation that two birds live together as friends on a tree—one eats the fruits while the other watches. This shows that there are two lords, leaders, and guides of the senses. The existence of a second faculty apart from the intellect is also demonstrated by the fact that during sleep, when the intellect is inactive, that faculty remains active. Without it, we wouldn't be able to remember sleeping or connect the state of waking with the previous sleep. Thus, by mentioning the number two, Ashtavakra indicates that besides the intellect, there's another faculty—consciousness—and that these two work together as the lords, leaders, and guides of the senses, acting in unison like Indra and Agni, and so on.]
28 (return)
[ By citing the number
three Vandin means to say that as it is Acts that produce the three kinds
of born beings, etc., so Acts are supreme and that everything else be it
intellect alone, or intellect and consciousness together is subservient to
Acts.]
28 (return)
[By referencing the number three, Vandin is indicating that just as Actions create the three types of living beings, Actions are the ultimate force, and everything else, whether it's just intellect or a combination of intellect and consciousness, is subordinate to Actions.]
29 (return)
[ Ashtavakra here advances
the thesis that even if Acts be supreme still when the (fourth) or Supreme
Being becomes manifest to the soul, it stands in no further needs to
Acts.]
29 (return)
[Ashtavakra here puts forward the idea that even if actions hold the highest authority, when the (fourth) or Supreme Being reveals itself to the soul, it no longer relies on actions.]
30 (return)
[ By bringing in the
quinquennial series, Vandin wishes to assert that the five senses are
competent to cognise their respective objects and that besides these
senses and their objects there is neither any other sense to perceive nor
any other object of perception. He also cites the authority of the Veda
according to which the Apsaras (or consciousness) have five “locks” on
their hands—i.e., five objects of perception.]
30 (return)
[ By introducing the five-year series, Vandin aims to emphasize that the five senses are capable of understanding their particular objects and that apart from these senses and their objects, there are no other senses to perceive or other objects to be perceived. He also references the authority of the Veda, which states that the Apsaras (or consciousness) have five “locks” on their hands—referring to five objects of perception.]
31 (return)
[ Besides the five senses
Ashtavakra contends for an additional sense namely the Mind and
accordingly cites the number six.]
31 (return)
[ In addition to the five senses, Ashtavakra argues for another sense, which is the Mind, and therefore suggests that the total should be six.]
32 (return)
[ Vandin admits the
existence of the six senses but says that the soul experiences happiness
and misery through those as well as through the intellect.]
32 (return)
[ Vandin acknowledges the six senses but states that the soul feels happiness and sadness through them, in addition to the intellect.]
33 (return)
[ Ashtavakra advances an
eighth element, namely, the knowledge of the ego.]
33 (return)
[ Ashtavakra introduces an eighth aspect, which is the understanding of the self.]
34 (return)
[ Each of the three
qualities (existence, foulness and ignorance) of prakriti (the passive or
material cause of the world) mixing with each of the three corresponding
qualities of pradhana (the active or spiritual cause of the world) in
various proportions produces the mundane order of things. Thus is proved
the eternity of prakriti or nature and is also established the doctrine of
duality.]
34 (return)
[ Each of the three qualities (existence, foulness, and ignorance) of prakriti (the passive or material cause of the world) mixing with each of the three corresponding qualities of pradhana (the active or spiritual cause of the world) in different proportions creates the everyday structure of reality. This demonstrates the eternal nature of prakriti or nature and supports the concept of duality.]
35 (return)
[ Prakriti does not really
create. It is the Supreme Being who through the medium of illusion in
contract with the ten organs (viz., the five locomotive organs and the
five organs of sense) makes manifest the system of things. Prakriti
therefore has no real existence—her existence is only apparent in
the real existence of the soul.]
35 (return)
[Prakriti doesn’t actually create. It’s the Supreme Being who, through the illusion, interacts with the ten organs (the five mobility organs and the five sensory organs) to make the system of things visible. Therefore, Prakriti doesn’t truly exist—her existence is only apparent within the true existence of the soul.]
36 (return)
[ Yupas (stakes) mean here,
feelings, etc, which keep men bound to the world. Rudras are those who
makes others cry. Vandin means to say that the soul is not essential free
from the fetters of happiness and misery arising from the eleven objects
of perception. In this world all men are subject to happiness and misery.
We also hear that there are Rudras in heaven.]
36 (return)
[ Yupas (stakes) refer to feelings and similar things that keep people tied to the world. Rudras are those who cause others to weep. Vandin suggests that the soul is not truly free from the constraints of happiness and suffering that come from the eleven objects of perception. In this world, everyone experiences happiness and suffering. We also hear that there are Rudras in heaven.]
37 (return)
[ The supreme soul
unaffected by happiness and misery really exists—but His existence
is not susceptible of being proved—nor can the ignorant ever
perceive Him. Men attain that condition through these twelve, viz.,
virtue, true, self-restraint, penances, good-will, modesty, forgiveness,
exemption from envy, sacrifice, charity, concentration and control over
the senses.]
37 (return)
[The ultimate soul, unaffected by joy and sorrow, truly exists—but His existence cannot be proven—and the ignorant will never be able to perceive Him. People reach that state through these twelve qualities: virtue, truth, self-control, penance, goodwill, humility, forgiveness, freedom from envy, sacrifice, charity, focus, and mastery over the senses.]
38 (return)
[ According to some,
endeavours to attain emancipation can be successful not in this world but
in the world of Brahma. Others say that to that end a special yoga is
necessary. By bringing forward the objects numbering thirteen. Vandin
advances the opinion that, virtue, etc., are not sufficient for purposes
of emancipation but that suitable time and place are also essential.]
38 (return)
[Some believe that efforts to achieve freedom may succeed not in this life but in the realm of Brahma. Others argue that a specific form of yoga is required for that purpose. By presenting thirteen factors, Vandin suggests that virtues and similar qualities alone are not enough for liberation; rather, the right time and place are also crucial.]
39 (return)
[ Ashtavakra concludes by
citing the same number thirteen. The soul which is essentially unaffected,
becomes subject to happiness and misery through, the thirteen, viz., the
ten organs of locomotion and sense, and intellect mind and egoism. But
Atichhanadas, i.e., those that have surmounted ignorance, namely, the
twelve, virtue, etc. destroy those thirteen and that is emancipation.]
39 (return)
[ Ashtavakra ends by mentioning the number thirteen again. The soul, which is fundamentally unharmed, experiences happiness and suffering due to these thirteen elements: the ten organs of movement and senses, along with the intellect, mind, and ego. However, Atichhanadas, referring to those who have overcome ignorance—specifically, the twelve virtues—eliminate those thirteen elements, leading to liberation.]
40 (return)
[ Su means excellent, and
uta, sacrifice. The compound accordingly means,—performer of
excellent sacrifice.]
40 (return)
[ Su means excellent, and uta means sacrifice. So, the combination signifies — someone who performs an excellent sacrifice.]
41 (return)
[ Iti means these six
things, unfavourable to crops—excessive rain, drought, rats,
locusts, birds, and a neighbouring hostile king.]
41 (return)
[ Iti refers to these six factors that are bad for crops—too much rain, drought, rats, locusts, birds, and an aggressive neighboring king.]
42 (return)
[ In as much as the rites
performed by the Sudras have their origin in the Vedas.]
42 (return)
[ The rituals carried out by the Sudras are based on the Vedas.]
43 (return)
[ More literally, the state
of the gods. It may appropriately be remarked here that the ordinary Hindu
gods, of the post-Vedic period, like the gods of Ancient Greece and Italy,
were simply a class of superhuman beings, distinctly contra-distinguished
from the Supreme Spirit, the Paramatman or Parabrahma. After death, a
virtuous man was supposed to be transformed into one of these so-called
gods.]
43 (return)
[ More literally, the condition of the gods. It's worth noting that the typical Hindu gods from the post-Vedic period, similar to the gods of Ancient Greece and Italy, were essentially a group of superhuman beings, clearly distinguished from the Supreme Spirit, the Paramatman or Parabrahma. After death, it was believed that a virtuous person would be transformed into one of these so-called gods.]
44 (return)
[ This is the well-known
and popular doctrine of transmigration of souls.]
44 (return)
[ This is the widely recognized and popular belief in the transmigration of souls.]
45 (return)
[ The word in the text is
Kora-dushakas, supposed by Wilson to be the Paspalum frumentacea (vide
Dict.).]
45 (return)
[ The word in the text is Kora-dushakas, thought by Wilson to refer to the Paspalum frumentacea (see Dict.).]
46 (return)
[ The word in the text is
mlecchibhutam. The Sanskrit grammar affords a great facility for the
formation of verbs from substantives. Mlecchify may be hybrid, but it
correctly and shortly signifies the Sanskrit word.]
46 (return)
[ The word in the text is mlecchibhutam. Sanskrit grammar makes it easy to create verbs from nouns. Mlecchify may be a mix of languages, but it accurately and concisely represents the Sanskrit word.]
47 (return)
[ Pushya is the eighth
lunar asterism consisting of three stars, of which one is, the Cancer.
(Vide Wilson’s Diet.).]
47 (return)
[ Pushya is the eighth lunar asterism made up of three stars, one of which is in Cancer. (See Wilson’s Diet.)]
48 (return)
[ An Indian creeper of the
order of Goertnera racemosa. It bears large white flowers of much
fragrance.]
48 (return)
[ An Indian vine from the Goertnera racemosa family. It produces large, fragrant white flowers.]
49 (return)
[ They, therefore, that
lead deathless lives can enjoy this bliss from day to day for ever.]
49 (return)
[Those who live eternal lives can experience this joy daily, forever.]
50 (return)
[ It is difficult to
understand how all that Vaka says can be an answer to Indra’s question.
The chief of the gods enquires: What are the joys of those that lead
deathless lives? Vaka breaks away unto a confused rigmarole about the
merits of independence and the religious merit of entertaining guests and
servants. All the printed editions have the passage as rendered here.]
50 (return)
[It’s hard to see how everything Vaka says actually answers Indra’s question. The ruler of the gods asks: What are the joys of those who live forever? Vaka goes off on a confusing rant about the benefits of independence and the spiritual value of hosting guests and servants. All the printed versions have this passage as stated here.]
51 (return)
[ The ceremony of
Swastivachana is described to be “a religious rite, preparatory to any
important observance, in which the Brahmanas strew boiled rice on the
ground, and invoke the blessings of the gods on the ceremony about to
commence” (Vide Wilson’s Dict).A flowery car was, probably, one of
celestial make that the kings, procured from heaven by performing costly
rites and ceremonies. These were sometimes exhibited to the people, and
prior to these exhibitions, the ceremony of Swastivachana was performed.]
51 (return)
[The Swastivachana ceremony is described as “a religious rite that prepares for any important observance, where the Brahmins scatter boiled rice on the ground and call upon the blessings of the gods for the ceremony about to begin” (See Wilson’s Dict). A decorative chariot was likely something celestial that the kings obtained from heaven by performing elaborate rites and ceremonies. These chariots were sometimes displayed to the public, and before these displays, the Swastivachana ceremony was conducted.]
52 (return)
[ A man is said to sell the
Vedas who lectures on the Vedas taking fees from the hearers.]
52 (return)
[ A man is considered to sell the Vedas if he lectures on the Vedas while charging fees from the audience.]
53 (return)
[ Japa is the silent
recitation of particular Mantras.]
53 (return)
[ Japa is the silent repetition of specific Mantras.]
54 (return)
[ Mantras are particular
formulae of worship. They are for the most part rhythmic compositions,
believed to be of great efficacy.]
54 (return)
[ Mantras are specific formulas for worship. They are mostly rhythmic compositions, thought to be very effective.]
55 (return)
[ The Homa is that
sacrificial rite which consists of pouring libations of clarified butter
into fire.]
55 (return)
[ The Homa is a sacrificial ritual involving pouring clarified butter as offerings into the fire.]
56 (return)
[ Vedamayi nou. Lit, a boat
made of the Vedas.]
56 (return)
[ Vedamayi nou. Literally, a boat made of the Vedas.]
57 (return)
[ Vishada is the original.
It means discontent, but here it means more a mixture of discontent,
perplexity and confusion than mere discontent.]
57 (return)
[ Vishada is the original. It means discontent, but here it refers more to a mix of discontent, confusion, and bewilderment rather than just simple unhappiness.]
58 (return)
[ A form of Hindu etiquette
at parting.]
58 (return)
[ A type of Hindu customs for farewells.]
59 (return)
[ It is so very difficult
to translate the word Karma,—religion and morals were invariably
associated with each other in ancient Hindu mind.]
59 (return)
[ It's really tough to translate the word Karma—religion and morals were always linked in the ancient Hindu mindset.]
60 (return)
[ Agni or fire was supposed
to convey the oblations offered by men to the gods.]
60 (return)
[ Agni or fire was believed to carry the offerings made by people to the gods.]
61 (return)
[ Kumara means a boy, hence
a prince. Here Kartika the war-god is meant.]
61 (return)
[Kumara means a boy, so it refers to a prince. Here, it signifies Kartika, the war god.]
62 (return)
[ By carrying their
oblations to the gods.]
62 (return)
[ By bringing their offerings to the gods.]
64 (return)
[ Raga means love.]
64 (__A_TAG_PLACEHOLDER_0__)
[ Raga means affection.]
65 (return)
[ Kama is the name of the
god of love, Indian Cupid.]
65 (return)
[ Kama is the name of the god of love, the Indian equivalent of Cupid.]
66 (return)
[ The body, the exciting
Cause of our actions is an uktha, the soul of the vivifier of the body is
the second uktha, and the Supreme Spirit, the inciter of the soul is the
third.]
66 (return)
[ The body, the driving force behind our actions, is the first essence, the soul that brings life to the body is the second essence, and the Supreme Spirit, which inspires the soul, is the third.]
68 (return)
[ In Hindu Mythology there
are no gods who destroy sacrifices. It is only the Asuras who do so. The
Burdwan translator renders this passage,—“fifteen other gods
belonging to western nations or Asuras.” It is noticeable that the beings
that were denounced as Asuras by the Hindus were worshipped as Gods
(Asuras) by the followers of Zarathustra.]
68 (return)
[ In Hindu mythology, there are no gods that destroy sacrifices; it is only the Asuras who do that. The Burdwan translator interprets this passage as “fifteen other gods from western nations or Asuras.” It's interesting to note that the beings labeled as Asuras by the Hindus were revered as gods (Asuras) by the followers of Zarathustra.]
69 (return)
[ In connection with the
names of these Mitra-gods, it is to be remembered that Mitra was the name
of the principal god of the ancient Persians.]
69 (return)
[ Regarding the names of these Mitra-gods, it’s important to note that Mitra was the name of the main god of the ancient Persians.]
70 (return)
[ Avala is a common name of
women. It means one who has no vala or strength or power. The word is also
used as an adjective.]
70 (return)
[Avala is a popular name for women. It means someone who lacks strength or power. The word is also used as an adjective.]
71 (return)
[ According to the Hindus,
the sun rises from and sets behind two hills respectively. He rises from
the Udaya or Sun-rise hill and sets behind the Asta or sun-set hill.]
71 (return)
[ According to Hindus, the sun rises from and sets behind two hills. It rises from the Udaya or Sunrise Hill and sets behind the Asta or Sunset Hill.]
72 (return)
[ Raudra—belonging to
Rudra, the god of fury, violence, war, &c.]
72 (return)
[ Raudra—related to Rudra, the god of rage, violence, war, etc.]
73 (return)
[ Devasena literally means
the celestial army. This fable seems to be an allegorical representation
of the attempts made by Indra to procure a leader for the celestial host.]
73 (return)
[ Devasena literally means the heavenly army. This story appears to symbolize the efforts made by Indra to find a leader for the divine forces.]
75 (return)
[ Another name of gods, so
named from their having only three stages of life—viz., infancy,
childhood, and youth—and being exempt from the fourth—old
age.]
75 (return)
[ Another name for the gods, called this because they go through only three stages of life—infancy, childhood, and youth—and are free from the fourth stage—old age.]
77 (return)
[ One of the ensigns of
royalty in Hindustan.]
77 (return)
[ One of the symbols of royalty in India.]
78 (return)
[ Brahma.]
78 (__A_TAG_PLACEHOLDER_0__)
[Brahma.]
79 (return)
[ Devasenapati is the
original. It may mean either the pati (leader) of the sena (forces) of
devas or the pati (husband) of Devasena.]
79 (return)
[Devasenapati is the original. It can refer to either the pati (leader) of the sena (forces) of devas or the pati (husband) of Devasena.]
82 (return)
[ The word in the text is
“Agrahara,” which, as Nilakantha explains, means here, “That which is
first taken from a heap after the dedication of a portion to the
“Viswadevas.” What Draupadi means to say is, that she always took care to
feed those Brahmanas with food “first” taken from the stores, without, in
fact, having taken anything there from the use of anybody else.]
82 (return)
[ The word in the text is “Agrahara,” which, as Nilakantha explains, means here, “That which is first taken from a heap after dedicating a portion to the “Viswadevas.” What Draupadi means to say is that she always made sure to feed those Brahmanas with food “first” taken from the stores, without actually taking anything that had been used by anyone else.]
83 (return)
[ Lit, Soldiers that have
sworn to conquer or die. A full Akshauhini of these soldiers was owned by
Krishna, who gave them to Duryodhana to fight for him. The story of
Krishna’s offering to Duryodhana the choice between these soldiers on the
one side, and himself sworn not to fight but only to aid with his counsels
on the other, is given in full in the Udyoga Parva. Duryodhana, from
folly, accepted the former, who were all slain by Arjuna.]
83 (return)
[ Lit, soldiers who have vowed to either win or die. Krishna had an entire Akshauhini of these soldiers, which he offered to Duryodhana to fight for him. The story of Krishna presenting Duryodhana with the choice between these soldiers on one side and himself, who vowed not to fight but to offer advice, on the other, is detailed in the Udyoga Parva. Duryodhana, in his foolishness, chose the former, and they were all killed by Arjuna.]
84 (return)
[ The vow of the Asuras was
(according to the Burdwan Pundits) never to drink wine. It is more
rational to suppose that Karna swears to give up the refined manners and
practices of the Aryas and adopt those of the Asuras till the consummation
of the cherished desire.]
84 (return)
[The Asuras' vow was (according to the Burdwan Scholars) never to drink wine. It makes more sense to think that Karna promises to abandon the refined manners and practices of the Aryas and take on those of the Asuras until his deepest desire is fulfilled.]
86 (return)
[ Picking up for support
(1) ears of corn and (2) individual grains, left on the field by
husbandmen after they have gathered and carried away the sheaves, are
called the Sila and the Unchha modes of life.]
86 (return)
[ Collecting support
(1) ears of corn and (2) individual grains, left in the field by
farmers after they have harvested and carried away the bundles, are
referred to as the Sila and the Unchha ways of living.]
87 (return)
[ Naked.]
87 (__A_TAG_PLACEHOLDER_0__)
[ Nude.]
88 (return)
[ Both these words are of
doubtful meaning. It seems they are employed in the Vedas to denote the
faculties of knowledge and the moral sense respectively.]
88 (return)
[ Both of these words have uncertain meanings. It appears they are used in the Vedas to refer to the abilities of knowledge and the sense of morality, respectively.]
89 (return)
[ The six acts of a king
are peace, war, marching, halting, sowing dissention, and seeking
protection.]
89 (return)
[ The six actions of a king are peace, war, moving troops, stopping, causing division, and seeking safety.]
90 (return)
[ Tard-mrigam. Formerly
Prajapati, assuming the Form of a deer, followed his daughter from lust,
and Rudra, armed with a trident, pursued Prajapati and struck off his
head. That deer-head of Prajapati severed from the trunk, became the star,
or rather constellation, called Mrigasiras.]
90 (return)
[Long ago, Prajapati, taking on the form of a deer, chased after his daughter out of desire, and Rudra, wielding a trident, chased Prajapati and decapitated him. The deer head of Prajapati, separated from the body, became the star, or actually the constellation, known as Mrigasiras.]
92 (return)
[ Garuda.]
92 (__A_TAG_PLACEHOLDER_0__)
[ Garuda.]
94 (return)
[ There is a difference of
reading here. Some texts read fifty seven,]
94 (return)
[ There is a difference in the reading here. Some texts say fifty-seven,]
95 (return)
[ A difference of reading
is observable here.]
95 (return)
[You can notice a difference in the reading here.]
96 (return)
[ As a purificatory
ceremony, called the Achamana. To this day, no Hindu can perform any
ceremony without going through the Achamana in the first instance.]
96 (return)
[ As a cleansing ritual, known as the Achamana. Even today, no Hindu can conduct any ceremony without first performing the Achamana.]
97 (return)
[ Traditions represents the
sons of king Sagara of the Ikshwaku race as the excavator of the ocean.
Hence the ocean is called Sagara.]
97 (return)
[ Traditions describe the sons of King Sagara from the Ikshwaku dynasty as the ones who dug up the ocean. That's why the ocean is named Sagara.]
98 (return)
[ Lit. an engine killing a
hundred. Perhaps, some kind of rude cannon.]
98 (return)
[ Literally, a weapon that kills a hundred. Maybe some kind of crude cannon.]
99 (return)
[ Perhaps, brands or
torches steeped in wax, intended to be thrown in a burning state, amongst
the foe. Readers of Indian history know how Lord Lake was repulsed from
Bharatpore by means of huge bales of cotton, steeped in oil, rolled from
the ramparts of that town, in a burning state, towards the advancing
English.]
99 (return)
[ Perhaps, brands or torches soaked in wax, meant to be thrown on fire at the enemy. Readers of Indian history know how Lord Lake was pushed back from Bharatpore by big bales of cotton, soaked in oil, rolled down from the walls of that town, ablaze, towards the advancing English.]
100 (return)
[ Lit. be a Purusha
(male)! Manhood would not be appropriate in connection with a Rakshasa.]
100 (return)
[ Literally, be a Purusha (man)! Being manly wouldn't suit a Rakshasa.]
101 (return)
[ This weapon could
restore an insensible warrior to consciousness, as the Sam-mohana weapon
could deprive one of consciousness.]
101 (return)
[ This weapon could bring an unconscious warrior back to awareness, just like the Sam-mohana weapon could cause someone to lose consciousness.]
102 (return)
[ Visalya a medicinal
plant of great efficacy in healing cuts and wounds. It is still cultivated
in several parts of Bengal. A medical friend of the writer tested the
efficacy of the plant known by that name and found it to be much superior
to either gallic acid or tannic acid in stopping blood.]
102 (return)
[Visalya is a medicinal plant that is very effective for healing cuts and wounds. It's still grown in various parts of Bengal. A medical friend of the author tested the effectiveness of this plant and discovered that it's much better than either gallic acid or tannic acid at stopping bleeding.]
103 (return)
[ The Guhyakas occupy, in
Hindu mythology, a position next only to that of the gods, and superior to
that of the Gandharvas who are the celestial choristers. The White
mountain is another name of Kailasa, the peak where Siva hath his abode.]
103 (return)
[ In Hindu mythology, the Guhyakas hold a place just below the gods and are above the Gandharvas, who are the heavenly singers. The White Mountain is another name for Kailasa, the peak where Shiva resides.]
104 (return)
[ According to both Vyasa
and Valmiki, there is nothing so fierce as a Brahmana’s curse. The very
thunderbolt of Indra is weak compared to a Brahmana’s curse. The reason is
obvious. The thunder smites the individual at whom it may be aimed. The
curse of Brahmana smites the whole race, whole generation, whole country.]
104 (return)
[ According to both Vyasa and Valmiki, nothing is as powerful as a Brahmana’s curse. Indra's thunderbolt is weak in comparison to it. The reason is clear. Thunder strikes only the person it targets, while a Brahmana's curse affects an entire race, generation, or country.]
105 (return)
[ Abhijit is lit, the
eighth muhurta of the day, a muhurta being equal to an hour of 48 minutes,
i.e. the thirtieth part of a whole day and night. The Vaishnava asterism
is as explained by Nilakantha, the Sravava.]
105 (return)
[ Abhijit is the eighth muhurta of the day, with a muhurta lasting an hour and 48 minutes, which is one-thirtieth of a full day and night. The Vaishnava asterism is explained by Nilakantha as Sravava.]
106 (return)
[ Also called Gayatri,
the wife of Brahma.]
106 (return)
[ Also known as Gayatri, the wife of Brahma.]
107 (return)
[ In the original.,
Vimanam, i. e., a car.]
107 (return)
[ In the original.,
Vimanam, meaning a vehicle.]
108 (return)
[ Samhritya—killing.]
108 (__A_TAG_PLACEHOLDER_0__)
[ Samhritya—murder.]
109 (return)
[ Lit. Letters.]
109 (__A_TAG_PLACEHOLDER_0__)
[ Lit. Letters.]
110 (return)
[ Behind the plain and
obvious meanings of the words employed both in the question and the
answer, there is a deeper signification of a spiritual kind. I think
Nilakantha has rightly understood the passage. By Aditya, which of course
commonly means the Sun, is indicated the unpurified soul (from adatte
sabdadin indriadivis &c.). The first question then, becomes, ‘Who is
it that exalteth the unpurified soul?’ The act of exaltation implies a
raising of the soul from its earthly connections. The answer to this is,
‘Brahma, i.e., Veda or self-knowledge.’ The second question—‘What
are those that keep company with the soul during its progress of
purification?’ The answer is, Self-restraint and other qualities, which
are all of a god-like or divine nature.’ The third question is.—Who
lead the soul to its place (state) of rest? The answer is, Dharma, i.e.,
restitude, morality, and religious observances.’ It is often asserted that
one must pass through the observances (Karma) before attaining to a state
of Rest or Truth or Pure Knowledge. The last question is,—‘On what
is the soul established!’ The answer, according to all that has been
previously said, is ‘Truth or Pure Knowledge.’ For the soul that is
emancipated from and raised above all carnal connections, is no longer in
need of observances and acts (Karma) but stays unmoved in True Knowledge
(Janana).]
110 (return)
[ Behind the simple and clear meanings of the words used in both the question and the answer, there's a deeper spiritual significance. I believe Nilakantha has correctly interpreted the passage. By Aditya, which usually refers to the Sun, represents the unpurified soul (from adatte sabdadin indriadivis &c.). The first question then becomes, ‘Who is it that uplifts the unpurified soul?’ The act of uplifting suggests raising the soul from its earthly ties. The answer to this is, ‘Brahma, or Veda, which is self-knowledge.’ The second question—‘Who keeps the soul company during its journey of purification?’ The answer is, Self-restraint and other qualities, all of which are god-like or divine in nature.’ The third question is—‘Who guides the soul to its place of rest?’ The answer is, Dharma, which refers to righteousness, morality, and religious practices.’ It is often stated that one must go through the practices (Karma) before reaching a state of Rest or Truth or Pure Knowledge. The final question is—‘What does the soul stand on?’ The answer, based on everything said earlier, is ‘Truth or Pure Knowledge.’ For the soul that is liberated from and elevated above all earthly connections no longer requires practices and actions (Karma) but remains steady in True Knowledge (Janana).]
111 (return)
[ Nilakantha explains
both Dhriti and Dwitiya in a spiritual sense. There is no need, however,
of a spiritual explanation here. By Dhriti is meant steadiness of
intelligence; by Dwitiya lit, a second. What Yudhishthira says is that a
steady intelligence serves the purposes of a helpful companion.]
111 (return)
[ Nilakantha explains both Dhriti and Dwitiya in a spiritual sense. However, a spiritual explanation isn't necessary here. Dhriti refers to the steadiness of intelligence, while Dwitiya means a second. What Yudhishthira is saying is that a steady intelligence acts as a supportive companion.]
112 (return)
[ Nilakantha explains
this correctly, as I imagine, by supposing that by ‘sacrifice’ is meant
the spiritual sacrifice for the acquisition of pure knowledge. In the
objective sacrifice which one celebrates, the Sama, the Yajus, and the Rik
mantras are all necessary. In the subjective sacrifice the acquisition of
true knowledge, life and mind are as necessary as the mantras from the
Sama and the Yajur Vedas in an objective one. And as no objective
sacrifice can do without the Riks, being principally dependent on them, so
the subjective sacrifices for acquiring true knowledge can never do
without prayerfulness, which, I imagine, is represented as the Riks. To
understand this passage thoroughly would require an intimate acquaintance
with the ritual of a sacrifice like the Agnishtoma or any other of that
kind.]
112 (return)
[ Nilakantha explains this accurately, as I see it, by suggesting that ‘sacrifice’ refers to the spiritual offering made to gain pure knowledge. In the objective sacrifice that one performs, the Sama, the Yajus, and the Rik mantras are all essential. In the subjective sacrifice, the pursuit of true knowledge, life, and mind are just as crucial as the mantras from the Sama and the Yajur Vedas in an objective context. Just as no objective sacrifice can happen without the Riks, which are fundamentally necessary, subjective sacrifices aimed at gaining true knowledge can never happen without prayerfulness, which I believe is represented by the Riks. To fully grasp this passage would require a deep understanding of the rituals involved in sacrifices like the Agnishtoma or similar ceremonies.]
113 (return)
[ Some texts read
apatatam for uvapatam. If the former be the correct reading, the meaning
would be—‘What is the best of things that fall?’ Nilakantha explains
both avapatam nivapatam in a spiritual sense. By the first he understands—‘They
that offer oblation to the gods,’ and by the second, ‘They that offer
oblations to the Pitris.’ The necessity of a spiritual interpretation,
however, is not very apparent.]
113 (return)
[ Some texts say apatatam instead of uvapatam. If the former is the correct reading, it means—‘What is the best among things that fall?’ Nilakantha describes both avapatam and nivapatam in a spiritual way. By the first, he means—‘Those who offer sacrifices to the gods,’ and by the second, ‘Those who offer sacrifices to the ancestors.’ However, the need for a spiritual interpretation isn't very clear.]
114 (return)
[ Yudhishthira has the
authority of the Srutis for saying that the one pervading element of the
universe is air.]
114 (return)
[ Yudhishthira has the authority of the scriptures to say that the one element that fills the universe is air.]
115 (return)
[ The word used in the
question is dik, literally, direction. Obviously, of course, it means in
this connection way. Yudhishthira answers that the way which one is to
tread along is that of the good.]
115 (return)
[ The word used in the question is dik, which literally means direction. Clearly, in this context, it refers to a way. Yudhishthira responds that the path one should follow is that of the good.]
116 (return)
[ Footnote 2: The Srutis
actually speak of space as water. These are questions to test
Yudhishthira’s knowledge of the Vedic cosmogony.]
116 (return)
[ Footnote 2: The Srutis actually describe space as water. These are questions to assess Yudhishthira’s understanding of Vedic cosmogony.]
117 (return)
[ The Srutis speak of the
cow as the only food, in the following sense. The cow gives milk. The milk
gives butter. The butter is used in Homa. The Homa is the cause of the
clouds. The clouds give rain. The rain makes the seed to sprout forth and
produce food. Nilakantha endeavours to explain this in a spiritual sense.
There is however, no need of such explanation here.]
117 (return)
[ The scriptures refer to the cow as the only source of nourishment in this way. The cow provides milk. The milk is turned into butter. The butter is used in rituals. The rituals bring about the clouds. The clouds produce rain. The rain helps the seeds to sprout and grow food. Nilakantha tries to interpret this in a spiritual way. However, there is no need for such an explanation here.]
118 (return)
[ What Yudhishthira means
to say is that there is no special time for a Sraddha. It is to be
performed whenever a good and able priest may be secured.]
118 (return)
[ What Yudhishthira means is that there isn't a specific time for a Sraddha. It should be done whenever a skilled and capable priest is available.]
119 (return)
[ That is, tranquillity
of mind, self-restraint, abstention from sensual pleasures, resignation,
and Yoga meditation.]
119 (return)
[ In other words, peace of mind, self-control, avoiding sensory pleasures, acceptance, and Yoga meditation.]
120 (return)
[ That is, hunger,
thirst, sorrow, bluntness of mortal feeling, decrepitude, and death]
120 (return)
[ In other words, hunger, thirst, sadness, numbness of human sensations, aging, and death]
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